Sentences with phrase «in the human body by»

Approximately 10 candidates were selected for a second screening, where again sweetness potency was evaluated, along with a more detailed look at the taste profile; the physical and chemical properties; potential of industrial production; and estimation of metabolic dynamics in the human body by in vitro assay.

Poison ivy causes an allergic response in human body by producing histamines, while jewelweed can counter that.

Tests by the CDC show that eating venison and other game can raise the amounts of lead in human bodies by 50 percent

A TROPICAL disease that can fatally damage the heart may take hold in the human body by causing important immune system cells to commit suicide, according to a Brazilian research team.

However, recent studies suggest that gut microbes play another crucial role in the human body by regulating circulating estrogen levels.

DHT — also known as dihydrotestosterone, this is the most powerful androgen in the human body by some distance.

One particular bioactive peptide called calcitonin has been of special interest in these studies, because a human form of calcitonin is made in the human body by the thyroid gland, and we know that it is a key hormone for helping regulate and stabilize the balance of collagen and minerals in the bone and surrounding tissue.

Not exact matches

A former health care investment analyst with a degree in biology from Yale University and current CEO of the company, Wojcicki is fascinated by the mysteries of the genome and what it can reveal about the human body.

When it comes to medical treatment, the brain and central nervous system remain the darkest, most forbidding frontiers in the human body — and yet our knowledge of how the brain and mind actually work seems to be growing by leaps each year.

Much of the effect can likely be explained by researchers unconsciously giving hints or suggestions to their human or animal subjects, perhaps in something as subtle as body language or tone of voice.

God sacrificed his only son, the only innoce3nt human in history, he sufferd the shame of occupying a human body and then he lived his whole life without sin, and let himself be wrongly accused and executed that our sins may be traded and washed away by the blood of the lamb of God.

And when you think others are stupid to be «religious», how stupid are you to limit yourself to this one planet, when there are billions up there, all connected by God's Galactic Internet, no big bang, no beginning, no end, forever, billions of souls traveling the ever - changing universe, in and out of various human - like bodies, on and off of different earth - like planets.

He took into account the audience's ability to perceive in the ultimate sense — by flinging aside his deity and becoming the Word, one of us, living in our cramped planet within the limitations of a human body.

This disbelief in the value of the human body was epitomised by Thomas Hobbes, who wrote: «Man is in the condition of mere nature, which is a condition of war, as private appetite is the measure of good and evil».

The human body comes about from the seed and egg of parents in common with other animals, but the soul is created immediately by God's loving command and wise, eternal will.

Rather, the setting of my story and the congregation's portrays my own body and that of the local church essentially in human terms, but my factual portrait of the world is darkly shaded by the tragic inevitability of God's inexorable plan.

This planet, the level of harm and exploitation, the fact that the suffering of other creatures is needed for carnivores (many humans) to live tells me that those consciousnesses are not any more interested in answering the prayers of humans than the symbiotic bacteria that help us get by in our bodies.

It seems incredible to them, for example, that the marvelous, intricate, and dynamic adjustments constantly made by the cells in the human body, apart from which human life is impossible, are somehow self - explanatory.

Reason consolidates itself in terms of techniques, e.g., hunting, fishing, farming, handed down by the tribe to the next generation, evolving still more in terms of greater and more refined techniques and in terms of greater area of human activity; it unifies itself through the compilation of human experience not only in technique and art but in organized bodies of knowledge, the sciences, and all these achievements of reason resulting in a culture which in turn unify groups of people into cultural groups, civilizations, etc..

The result of that decision has been explained by St. Thomas as a collective sin of «the whole human race in Adam, as one body of one man» (De Malo 4,1), following on St Paul's teaching that in Adam all die (1 Cor.

The eternal Son of God has truly suffered and died, but he has done so by virtue of his human nature (suffering in both body and soul).

This side of the kingdom of God, the human destiny of communion is realized more purely in the Church, the body of Christ, than in the state, where it is disfigured by human self «love and lust for dominion.

The distinction between the nuclear and traditional family was also blurred in the recent report on human sexuality by the Presbyterian Church (U.S.A.) titled Keeping Body and Soul Together: «Although many Christians in the post-World War II era have a special emotional attachment to the nuclear family, with its employed father, mother at home, and two or more school - aged children, that profile currently fits only 5 percent of North American households.»

That place is our human condition that is spelled out in Watergate; mangled bodies and land in Indochina; dry, dusty, suffering starvation in Africa; inconceivable poverty, oppression and torture in South America; humiliation and wretchedness in the slums here «at home»: and all this supported by economic structures and a system which we have supported and which destroys human beings and rapes the good earth.

The stream of conscious experience and synthetic activity is the dominant society of actual occasions in human (and animal) bodies, being influenced by subordinate organic processes in those bodies, then influencing them in turn in an ongoing dialectic of causality and creativity.

Evidence of the fact that union differentiates is to be seen all round us — in the bodies of all higher forms of life, in which the cells become almost infinitely complicated according to the variety of tasks they have to perform; in animal associations, where the individual «polymerises» itself, one might say, according to the function it is called upon to fulfil; in human societies, where the growth of specialization becomes ever more intense; and in the field of personal relationships, where friends and lovers can only discover all that is in their minds and hearts by communicating them to one another.

In any case, it will be evident by now that the relationship between God and the created order is much more like that between the human mind and the human body, as we commonly conceive it, than it is like that between an earthly ruler and his subjects.

(4) Humans are neither soul alone, nor mind alone, nor body alone, but organisms compounded of soul - mind - body; in Christian language, «We are made of the dust of the earth and that dust has had breathed into it the life which is given by God.»

This depends upon there being a brain, an arrangement of cells in a particular part of the body which by reason of its peculiar coordination makes the given routing able to «know» in a distinctively human manner — quite different from, although certainly continuous with, the sort of «knowing» that is possible for the higher grades of animal life.

In the first place quantitatively, by the addition to the Mystical Body of an increasing multitude of human souls, «until the number shall be complete».

Like their prophet Descartes, transhumanists think of the human being as a consciousness hosted in a body, and of the body as a machine that the will can manipulate by means of reason.

On the positive side, I am sure you are right that Catholicism goes beyond all other religious traditions, Christian and non-Christian, in the dignity it confers on matter and the human body; on the negative, we must indeed get rid of «infinitely contrary poles of existence» and the successive swapping of abstract forms by parcels of intrinsically featureless matter.

Nothing with such a subsistence ceases to exist by the perishing of the body, and therefore there is in the human being that which thinks and understands which does not cease to exist at death, and which I have proved in Chapter XIII - XIV to be the principle of unity of the whole human being, the soul.

It is so because spirit - filled interpretation is given us by and through bodied authors who must make their way in the world — and in making our way, we humans do not see so clearly or love so dearly or follow so nearly as we might imagine.

However, I also believe that the misery of hell includes a physical dimension for the simple reason that human beings are embodied beings by nature, and the damned will be resurrected in their bodies.

Aristotle, noting that the human embryo in its earliestform did not have a human form, head, body and limbs, imagined that it had an animal soul which was replaced by a spiritual soul as soon as the human form definitely became apparent.

But the phenomenological description offered makes it clear that presentational immediacy is consequent upon a particular type of bodily amplification and selection of sense data derived from the stream of consciousness comprising the immediate past actual world, further abstracted and focused in the human situation through selective conscious attention to some, but not all, of the features of the immediate external world recorded and amplified by the body.

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While Paul's thought is by no means always clear, and perhaps from letter to letter not always exactly the same, it is nevertheless certain that his concept of resurrection can be clearly distinguished from that of the traditional «bodily resurrection».27 Paul does not speak in terms of the «same body» but rather in terms of a new body, whether it be a «spiritual body», 28 «the likeness of the heavenly man», 29 «a house not made by human hands, eternal and in heaven», 30 or, a «new body put on» over the old.31 In using various figures of speech to distinguish between the present body of flesh and blood and the future resurrection body, he seems to be thinking of both bodies as the externals which clothe the spirit and without which we should «find ourselves naked».32 But he freely confesses that the «earthly frame that houses us today ’33 may, like the seed, and man of dust, be destroyed, but the «heavenly habitation», which the believer longs to put on, is already waiting in the heavenly realm, for it is eternal by naturin terms of the «same body» but rather in terms of a new body, whether it be a «spiritual body», 28 «the likeness of the heavenly man», 29 «a house not made by human hands, eternal and in heaven», 30 or, a «new body put on» over the old.31 In using various figures of speech to distinguish between the present body of flesh and blood and the future resurrection body, he seems to be thinking of both bodies as the externals which clothe the spirit and without which we should «find ourselves naked».32 But he freely confesses that the «earthly frame that houses us today ’33 may, like the seed, and man of dust, be destroyed, but the «heavenly habitation», which the believer longs to put on, is already waiting in the heavenly realm, for it is eternal by naturin terms of a new body, whether it be a «spiritual body», 28 «the likeness of the heavenly man», 29 «a house not made by human hands, eternal and in heaven», 30 or, a «new body put on» over the old.31 In using various figures of speech to distinguish between the present body of flesh and blood and the future resurrection body, he seems to be thinking of both bodies as the externals which clothe the spirit and without which we should «find ourselves naked».32 But he freely confesses that the «earthly frame that houses us today ’33 may, like the seed, and man of dust, be destroyed, but the «heavenly habitation», which the believer longs to put on, is already waiting in the heavenly realm, for it is eternal by naturin heaven», 30 or, a «new body put on» over the old.31 In using various figures of speech to distinguish between the present body of flesh and blood and the future resurrection body, he seems to be thinking of both bodies as the externals which clothe the spirit and without which we should «find ourselves naked».32 But he freely confesses that the «earthly frame that houses us today ’33 may, like the seed, and man of dust, be destroyed, but the «heavenly habitation», which the believer longs to put on, is already waiting in the heavenly realm, for it is eternal by naturIn using various figures of speech to distinguish between the present body of flesh and blood and the future resurrection body, he seems to be thinking of both bodies as the externals which clothe the spirit and without which we should «find ourselves naked».32 But he freely confesses that the «earthly frame that houses us today ’33 may, like the seed, and man of dust, be destroyed, but the «heavenly habitation», which the believer longs to put on, is already waiting in the heavenly realm, for it is eternal by naturin the heavenly realm, for it is eternal by nature.

Since, in the initial act of distancing, the gods were portrayed as idealized men and women, the beauty celebrated by the Greeks was ever the beauty of the human body.

The term natural law is used to mean a body of ethical imperatives supposedly inherent in human beings and discovered by human reason.

Given His onto - logical primacy, in his uncreated Personality and his created body and soul, it would be il - logical, in the deepest sense of the term (i.e. contrary to the Logos), if the conception of the Creator's human nature were subject to that creaturely power of co-creation by which new creatures are brought into being, for this is a fundamental aspect of human procreation.

And he gave the apostles, the prophets, the evangelists, the shepherds [c] and teachers, [d] 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, [e] to the measure of the stature of the fullness of Christ, 14 so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.

the doctrine of «evolutionism» in so far as it inquires into the origin of the human body as coming from pre-existent and living matter — for the Catholic faith obliges us to hold that souls are immediately created by God.»

We obscure the frightening human cost of the war in Vietnam with daily «body counts» that are announced with routine poise by television newscasters who follow with the baseball scores.

Occasionally, Hartshorne even speaks of a «besouled body,» but by such language he means only the probability of certain modes of action and experience that embody a given personality's characteristic traits.11 Consequently, he suggests that, when a person's body goes into a deep, dreamless sleep, the soul loses its actuality, only to regain it when the person awakens.12 Understandably, therefore, he disregards as inapplicable to his own view Gilbert Ryle's well - known caricature of Cartesian anthropological dualism as «the dogma of the Ghost in the Machine» — especially since Hartshorne denies that the human body is a «machine» in any materialistic, mechanical sense.13

However, attitudes about proper roles for men and women were further complicated for any theologian in the early years of Christianity by differences in Gentile and Jewish attitudes about the human body.

The question, however, is the acceptability of the picture presented by materialist physicalism, according to which physics is supposed to be able, in principle, to give a complete causal account of every physical occurrence, even when such occurrences occur in human bodies, For example, Kim says, in a parallel passage, that rejecting the closure of physical theory

And now we come to that rediscovered doctrine of our day: the mystical Body of Christ in which we, by Baptism, are incorporate so that «in Christ» we live divinely human lives, as members of the order of supernatural charity which permeates and penetrates this order of relative justice which we call the secular world.

11And he gave the apostles, the prophets, the evangelists, the shepherdsc and teachers, d 12to equip the saints for the work of ministry, for building up the body of Christ, 13until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, e to the measure of the stature of the fullness of Christ, 14so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.