Sentences with phrase «individual life of man»

Not exact matches

As I've said elsewhere, Rand «painted a picture of what was possible for the individual man that I desperately needed at that age of my life and which I still need today.»

The gospels tell the story of a man who challenged institutions and their leaders while encouraging and teaching individuals how to be and live free.

Men who spend their entire lives pouring over the Bible still can not extract all there is to know because the interpretation is always in the eye of the individual reader.

This would assume an «imaginative,» not a historical, disposition: a divine intent in history, God - gifted immutable laws of morality, to which man has a duty to conform; order as a first requirement of good governance, achieved best by a restraint and respect for custom and tradition; variety as more desirable than systematic uniformity and liberty more desirable than equality; the honor and duty of a good life in a good community as taking precedence over individual desire; an embrace of a skepticism toward reason and abstract principle.

For such is the great scandal to man, as he said in the Washington interview, of an «emphasis on individual life» (and here he means that Christian sense of personhood).

The purely individual need for a fulfillment that is denied to us in this life, for an everlasting love that we await, is certainly an important motive for believing that man was made for eternity; but only in connection with the impossibility that the injustice of history should be the final word does the necessity for Christ's return and for new life become fully convincing.»

Epicurus taught the idea that pleasure of the individual was the sole good in life, though he also believed in the existence of gods, whom they felt did not create the universe, nor inflict punishment or bestow blessings, but that they were disinterested in what man was doing.

The life and death of Jesus — that is, the story of God's becoming an individual man — is an attempt to answer this question.

Seen in this perspective, the life of Jesus is similar to Jung's idea of the individual life, and the risen Christ is comparable to Jung's fully individuated man.

In the final chapter of Personal Knowledge, The Rise of Man, Polanyi tells us that, «We must face the fact that life has actually arisen from inanimate matter, and that human beings... have evolved from the parental zygote in which each of us had his individual origins.»

Yet in his Essay in Aid of a Grammar of Assent, John Henry Newman insists on the necessity of individual experience and weakness of theoretical knowledge in forming religion and morality: «many a man will live and die upon a dogma; no man will be a martyr for a syllogism.»

When the ruler does not protect the rights of the individual, the community is empowered to depose him and to replace him with a man who is able to live up to the functions of his high office.

At the beginning, a physical organism, whose life - principles were breath and blood, whose mental and emotional experiences were the functions of bodily organs, the ordinary man was submerged in the corporate mass of his tribe, without individual status, separate hopes, personal rights, or claim on divine care apart from the group.

Another such individual is Vice-Chancellor Allama I. I. Kazi of Sind University, a man of profound learning who spent a large part of his life in England.

But because the term towards which the earth is moving lies not merely beyond each individual thing but beyond the totality of things; because the world travails, not to bring forth from within itself some supreme reality, but to find its consummation through a union with a pre-existent Being; it follows that man can never reach the blazing centre of the universe simply by living more and more for himself nor even by spending his life in the service of some earthly cause however great.

The Quranic texts do not give in detail the code of laws regulating dealings — human actions — but they give the general principles which guide people to perfection, to a life of harmony — to an inner harmony between man's appetites and his spiritual desires, to harmony between man and the natural world, and to a harmony between individuals as well as a harmony with the society in which men live.

In the same way man's secret is to be sought not in the long - outgrown stages of his embryonic life, whether individual or racial, but in the spiritual nature of his soul.

But humanity is spiritual as well as physical, and so human society is founded on the absolute value of the individual and the need for a direct relationship with God as the Environment in which men find their Life - Law and their fulfilment:

To advocate self - help, to argue that affirmative action can not be a long - run solution to the problem of racial inequality, to suggest that some of what is transpiring in black communities reflects a spiritual malaise, to note that fundamental change will require that individual lives be transformed in ways that governments are ill - suited to do, to urge that we must look to how black men and women are relating to each other, how parents are bringing up their children, that we have to ask ourselves what values inform the behavior of our youth» to do these things is not to take a partisan position, or vent some neoconservative ideological screed.

Even when there is question of the execution of a condemned man, the State does not dispose of the individual's right to life.

But in the modern world several sciences have converged to press home to us the rational conclusion that each individual man is a psychosomatic unity, a living physical organism whose various organs, both physical and psychical, can only function as part of the total organism.

To the extent that the man - made setting of man's life and the setting which was naturally antecedent to human freedom are specifically different, the latter being characteristic of earlier times and the former of the present, we are now living in a setting which almost in its very essence is more complicated and intractable and inaccessible to the understanding of the individual than was ever the case before.

In the project of self - creation throughout his life, man must strive to bring these values into aesthetic harmony aiming at intensity of feeling both in its subjective immediacy and in the relevant occasions beyond itself to achieve objective immortality.63 And man realizes that to achieve his individual destiny he must create civilizations which embody truth and beauty.

To warrant this radical revision — one might almost say reversal — of the Catholic tradition, Father Concetti and others explain that the Church from biblical times until our own day has failed to perceive the true significance of the image of God in man, which implies that even the terrestrial life of each individual person is sacred and inviolable.

I have faithfully tried to present an objective, factual picture of unfolding Biblical thought, but it will doubtless be evident that the central ideas of Scripture, in whatever changing categories they may be phrased, seem to me the hope of man's individual and social life.

Thus it was with a grim literalness that there was fulfilled, in the life of entire cultures and not only of individual families, the alienation described by the saying of Jesus in the Gospels: «I have come to set a man against his father, and a daughter against her mother, and a daughter - in - law against her mother - in - law; and a man's foes will be those of his own household» (Matt.10: 35 - 36).

This is going to be a shock — the men who actually wrote all the parts in the Bible and made changes to the infrastructure of Christianity — including Constantine circa 300 AD in Rome — were not afraid of unleashing the occasional metaphor... in other words the Bible is not entirely literal — no, you are supposed to use your imagination... In many cases the disciples didn't actually witness an event — it was long distance and time altered hearsay — God figured Man could handle that... So don't be afraid to dilute - God's cool with that — as long as you do the right thing in life — feed the poor, help your neighbor, don't kill or covet - just be a good and decent person - smile, love and give generously... God doesn't need robots — He wants thoughtful individuals who help!!!

It is Mankind as a whole, collective humanity, which is called upon to perform the definitive act whereby the total force of terrestrial evolution will be released and flourish; an act in which the full consciousness of each individual man will be sustained by that of every other man, not only the living but the dead.

Erik Erikson's description of Luther captures several elements in the lives of the «more unique»: «An individual is called upon (called by whom only the theologians claim to know, and by what only bad psychologists) to lift his individual patienthood to the level of a universal one and to try to solve for all what he could not solve for himself alone» (Young Man Luther [Norton, 1958] p. 67).

Of equal importance, it is based on an eternal human need: «the need of man to feel his own house as a room in some greater, all - embracing structure in which he is at home, to feel that the other inhabitants of it with whom he lives and works are all acknowledging and confirming his individual existence.&raquOf equal importance, it is based on an eternal human need: «the need of man to feel his own house as a room in some greater, all - embracing structure in which he is at home, to feel that the other inhabitants of it with whom he lives and works are all acknowledging and confirming his individual existence.&raquof man to feel his own house as a room in some greater, all - embracing structure in which he is at home, to feel that the other inhabitants of it with whom he lives and works are all acknowledging and confirming his individual existence.&raquof it with whom he lives and works are all acknowledging and confirming his individual existence.»

Thus, individuals and societies need a system of values by which to live; the nature and pace of modern cultural transformations have cut men adrift from the security of established ideals.

Even some critics who accept the fundamental reality of the I - Thou relation as «the centre of any genuine religious experience» treat «revelation» as the objective — «the act of God whereby He has disclosed the way and destiny of Israel» — and meeting, or the I - Thou relation, as the subjective — «the act of man whereby that destiny and its divine source are drawn into the inner life of the individual.»

Life had attained through Man the highest degree of inventive choice in the individual and social organisation in the community.

Here are some observations from a Catholic young woman whose life «sucks» in the midst of prosperity: In my experience (I readily grant all of the problems with drawing inferences from individual and anecdotal observation), highly eligible men in my social set delay marriage for no good....

Man's will to profit and to be powerful are impulses which can be given direction by I - Thou in the life of the individual and of the community.

The second is that the Church through its gospel has something to say to the modern man which could alleviate his frustrations and fears, his insecurity and loneliness, and lift both individual and corporate life out of its present morass to firm foundations.

He has not, like Kierkegaard, devalued man's relation to man and to culture in favour of his individual relation with God; nor has he, like Nietzsche, stressed the dynamic realization of culture and value in individual life at the expense of the relation to God and fellow - man in all their independent «otherness.»

So the point of Whitehead's example in the above passage would be that in talking about the membership of the complex structured society which is a total man, in the ordinary sense of the term, one is referring not to a subordinate society, such as the enduring object which is the life, or soul, of the man, but to all the individual actual occasions in all the subordinate societies and subordinate nexus which make up the man.

Christianity teaches that this particular individual, and so every individual, whatever in other respects this individual may be, man, woman, serving - maid, minister of state, merchant, barber, student, etc. — this individual exists before God — this individual who perhaps would be vain for having once in his life talked with the King, this man who is not a little proud of living on intimate terms with that person or the other, this man exists before God, can talk with God any moment he will, sure to be heard by Him; in short, this man is invited to live on the most intimate terms with God!

And, oh, when the hour - glass has run out, the hourglass of time, when the noise of worldliness is silenced, and the restless or the ineffectual busyness comes to an end, when everything is still about thee as it is in eternity — whether thou wast man or woman, rich or poor, dependent or independent, fortunate or unfortunate, whether thou didst bear the splendor of the crown in a lofty station, or didst bear only the labor and heat of the day in an inconspicuous lot; whether thy name shall be remembered as long as the world stands (and so was remembered as long as the world stood), or without a name thou didst cohere as nameless with the countless multitude; whether the glory which surrounded thee surpassed all human description, or the judgment passed upon thee was the most severe and dishonoring human judgement can pass — eternity asks of thee and of every individual among these million millions only one question, whether thou hast lived in despair or not, whether thou wast in despair in such a way that thou didst not know thou wast in despair, or in such a way that thou didst hiddenly carry this sickness in thine inward parts as thy gnawing secret, carry it under thy heart as the fruit of a sinful love, or in such a way that thou, a horror to others, didst rave in despair.

One focus is in the inner life of the individual, and the other in the necessities of man's social life.

In contrast, the neo-Freudian Erich Fromm becomes quite unrealistically utopian in his hope for the «sane society» of reasonable men, and he never asks where the individual can find in present history the community which can sustain the spirit which must live in this threatening and imperfect world.2

But to talk about the life of men apart from the societies that shape and constitute them is similarly an abstraction which borders on the reductionist fallacy, which sees social wholes as merely summaries of individual behavior.

Bonhoeffer answers: «The individual personal spirit lives solely by virtue of sociality, and the «social spirit» becomes real only in individual embodiment.10 Therefore Bonhoeffer can speak of both the individual and a collective being.11 The design of God for men to live in community leads to the natural question of the religious community.

It may be insight into the divine mysteries, the nature of Ultimate Reality, and of the laws governing the existence of the cosmos, of society, and of individual lives; or the gift of restoring into wholeness broken physical or spiritual health; or the ability to develop, by teaching and in other ways, the hidden possibilities in one's fellow men, and to give direction and purpose to their lives.

Yes, an individual can live both a spiritual and an ethical life filled with virtue without the oversight of a church and / or men who really don't work nor have familes.

Zarathustra looks forward to the time when men themselves will be godlike, blissfully innocent in the creative sport of becoming existence, freely marching to their own individual wills, seeking a community based on individual differences, and enjoying the vicissitudes and machinations of human life, including the spirit of gravity, in good cheer (TSZ 215).

The ripening and the proving of man's spiritual powers may be accomplished through individual tasks and interests; yet somehow, beneath or above, there stands the demand that through all of these tasks and interests a transcendent promise should be fulfilled, that all individual expressions should appear only as a multitude of ways by which the spiritual life comes to itself.

But the individual need not experience his life in and of itself, but as participating in the broad sweep of divine creation, contributing in its small way to the increased intensification of divine experience, making possible the emergence of new forms of existence beyond man.

And so it is to ask of a man that he shall render account of his life as an individual when one allows him to lead his life outside this consciousness.