Sentences with phrase «into human culture»

A web of lies deeply woven into human culture that drives insanity everywhere.

Clearly the hybrid children from these interbreedings had to have been accepted into human cultures.

Not exact matches

We must also work together to create a culture in our country that embraces the dignity of life that creates deep and meaningful human connections and that turns classmates and colleagues into friends and neighbors.

SAN FRANCISCO — After nearly five months of digging into Uber's internal culture, its new chief human resources officer says the ride - hailing company's treatment of women — which gave it a public black eye after charges of persistent sexism and discrimination were detailed by a former employee — is no worse at Uber than at other companies.

Any one who knows the long and convoluted, very human process of the integration of the «Yahweh» god, (the god of the armies), into Hebrew culture, could never for a moment take it seriously, as well as the development of the major tenets of Christianity, most of which were not spoken of by the so - called «founder» of that religion, (but instead were developed by his followers), many years later, including the long, and very interesting concoctions of his cult.

Ours is indeed a consumeristic culture, the kind that too often turns people into commodities, and I believe Christians can speak into that culture in a unique, life - giving way — not only as it concerns sex - on - demand, but also as it concerns food - on - demand, celebrity - on - demand, stuff - on - demand, cheap - goods - on - demand, pornography - on - demand, entertainment - on - demand, comfort - on - demand, distraction - on - demand, information - on - demand, power - on - demand, energy - on - demand, and all those habits that tend to thrive at the expense of the dignity and value of our fellow human beings or our planet.

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..

With its concern for historical truth and invocation of the need to facilitate the cultivation of the human person and society, «Mapping» at this point comes tantalizingly close to this vision only to fall back into statements that «the fundamental sources of value in a culture are neither necessary nor universal.»

The Commission realized that western culture and science could not destroy the traditional idols but has also introduced into India new gods like Rationalism, Scientism, Individualism and Materialism which had no sense of the sacredness of human persons and was converting technology into a force for exploitation of the industrial workers and dehumanization of peoples» lives in the cities of India.

All that we can say with confidence, however, is that our earliest knowledge of humankind takes us back only to the point where humans were already scattered into groups, living a tribal existence, each with its own language and culture.

God in His will through history had into reality seemingly illogical or cruel events to happen in our world, but no one is spared if the purpose is for the good of humanity, wars pestilence even the holocust has a reason and purpose beyond our comprehension at our times but will be reveald in the future, The Phillipine catasthrophy for example is viewed by some as Gods punishment, we experienced the brunt of natures punishing power but it also unveiled the true feelings and concern of the whole world in helping us materially and spiiritually by aiding and consoling us that was unprecedented in history, The whole world had demostrated, to me, a kind of humanitarian concern and love that trancends races and culture, A kind of demonstration by higher being the we humans is one with Him.The cost of human lives and misery is nothing in history compared to its positve historical consequences

Alongside her charity role, Gemma speaks and writes about re-injecting a sense of human value into culture.

In Part 2, this book attempts, tentatively, to take stock of just where we humans are in the evolution of human culture on this planet, to explore the significance of entering a new era that is both global and post-Christian, and to look into the future.

We must move beyond the humanistic ideals that have shaped our cultural traditions and invent, or reinvent, a sustainable human culture by descending into our instinctive resources.

As Heidegger journeyed more and more deeply into his intuition of Being, it became ever more clear to him that a central problem in Western culture is the forgetfulness of Being, and that this forgetfulness is symptomized by the will - to - power: that impulse to dominate and subjugate the world in light of human projects.

Robert Heilbroner's An Inquiry into the Human Prospect (Norton, 1974) is representative of a certain somber mood that emerges when people reflect on the chances for our culture to overcome its myriad difficulties of population growth, of natural resource and environmental limitations, and of what Heilbroner refers to as the perplexing inability of our civilization to satisfy the human spHuman Prospect (Norton, 1974) is representative of a certain somber mood that emerges when people reflect on the chances for our culture to overcome its myriad difficulties of population growth, of natural resource and environmental limitations, and of what Heilbroner refers to as the perplexing inability of our civilization to satisfy the human sphuman spirit.

Instead, the means of survival must be transmuted into another form, into a lifestyle which the anthropologist Paul Radin has shown to be a perennial type in human cultures: that of the skeptic.

Through his knowledge of Indian religion and culture, he did not submit himself to a racial theory of any kind which will fit into the scheme of «human origin» advocated by the Naturwissenschaft school.

After passing through an era dominated by rationalism, Western culture is experiencing an explosion of religious mysticism — a manifestation of the human spirit's seeking to transcend the confines of the single - storied universe into which it has locked itself since the Enlightenment.

It involves a common movement into a technological culture but it also entails correcting the inhumanities like State totalitarianism, increasing impoverishment and marginalisation of the majority of the people, destruction of the ecological basis of life and above all the general mechanization of human life already brought about by the misdirected technological advance.

This notion of the demonic, especially when it is developed to explain the widespread proclivity of human beings to evil (through being born into cultures more or less dominated by demonic habits, symbols, beliefs, and attitudes), provides a further basis for reconciling God's goodness with the world's evil.

But because the early church inherited from Hellenistic culture the love of penetrating into the truth by intellectual enquiry, the Christian thinkers of the West have too commonly concluded that they could define and delineate the being of God in the forms of human language with some confidence.

The family into which he was born would have been the noblest in a nation whose culture represented the peak of human achievement.

The main meaning of the Cross of Jesus Christ is not exclusion, but the inclusion of every human being he died for into his love, no matter culture nor religion.

The Cultural Dimension As culture develops, so too will religion in order that it may answer more adequately the basic problems of human life and to further deepen the synthesis of scientific knowledge with religious knowledge - the principle of evolution is written into the nature of religion, as in all life.

It appears that McGrath has got too sucked into the Popperian insight that human understandings of the world are «theory laden» (p. 61)-- wherein human culture rather than human nature is made not just intrinsic to explanations of observations, but determinative.

Thus the Son enters human history - into a religion and culture that has been prepared to receive him, into a family context which is vital and formative of his maturing humanity.

At another level, Mine Eyes Have Seen the Glory reflects Balmer's attempts to come to grips with the meaning of his own fundamentalist past and to identify «those kernels of truth and insight into the human condition» that he suspects are embedded within the evangelical message but that have become distorted by consumerism and other corrosive elements of American culture.

Thus to bring the inner realm of man's freedom and the whole outward task of human culture and social advance into one religious unity, with a clear ethical imperative and sustaining hope, was the supreme achievement of the liberal Christian mind.

Or to put it in another way, we humans have evolved in a symbiotic relationship with the culture created by the countless generations before us; we are dependent on the culture into which we have been born, not only for what we think and believe we know, but also for our very humanity.

The culture in which the global society finds its cohesion needs to be able to draw all human groups and individuals into some form of shared life, a degree of commonality that allows for harmony between peoples and also with the planetary environment.

The human species would fold back upon itself, merging all ethnic groups and cultures into one unified species, one global culture.

• «It remains each man's duty to retain an understanding of the whole human person... a profound inquiry into the meaning of culture and science for the human person» (61).

Yet even today, when the Faith of Christ is decayed among the nations, and when Christianity seems to belie the promises of Christ, and to be passing into the dead world of human religions, one more among many, even today, whatever individual values we hold sacred, whatever sanctity we claim for the personality of man, whatever freedoms, above the rut of biological materialism, we try to salvage from the ruins of a culture, all these are the droplets which remain within that chalice of the Christian Faith dashed down by the nation.

We read the t.itle «Son of God» and think literal son of a god, like the Greeks would, the culture that Paul catered to, but the Jews used that ti.tle for either all of Israel, or her (entirely human) leaders, especially the messiah who was to lead Israel into a new age, yes?

This is an attempt to recover the power possessed by words before they were smothered by a scientific and technological culture, words that once rendered immeasurable services to the human spirit, words that danced, sang, teased, lured, probed, wept, judged, and transformed, words that joined hands artfully into analogies, metaphors, riddles, paradoxes, parables, poems, legends, and myths.

Christ above culture: Christianity brings the culture up to a higher level of fulfillment; culture leads people to Christ, but Christ then enters into the situation from above with gifts which human aspiration can not attain and «draws up» the society to higher levels of social attainment.

The contemporary ecological crisis represents a failure of prevailing Western ideas and attitudes: a male oriented culture in which it is believed that reality exists only as human beings perceive it (Berkeley); whose structure is a hierarchy erected to support humanity at its apex (Aristotle, Aquinas, Descartes); to whom God has given exclusive dominance over all life forms and inorganic entities (Genesis 1 - 2); in which God has been transformed into humanity's image by modern secularism (Genesis inverted).

With early Romanticism gradually fading away into the petit - bourgeois aesthetic cocoon known as Biedermeier (c. 1815 — 1848), German culture increasingly acquiesces to Romanticism's most worrisome features: its strident nationalist undertow; its messianic aspirations, which mutated into delusions of racial superiority; its Rousseauian attempt at recovering authentic, immediate Life (Leben); the variously violent and sexualized mythology in which its major representatives (Friedrich Schlegel, Heinrich von Kleist, Johann Gottlieb Fichte, Novalis) ground their longing for human - engineered salvation.

Yet technology only produces tools; it is up to human beings to decide how to incorporate those tools into the culture.

So many things besides what the text itself is saying, such as the culture, time, the ad hoc nature of the documents, the human aspect of the texts, etc., must be taken into account.

Only then can we be properly formed to gather the seeds of truth found throughout human culture and bring them into the one light of Christ.

It is an entrance into the past, a re-living of the past, an imaginative participation in all the occurrences which have brought a given group or society, a given nation or culture, even the whole human race, to the place in which it now stands.

For better or worse, the controversy was upstaged when another rift began to develop, now between the traditional culture and the counterculture, which never had any doubt about whose bones the future resided in, and in fact was inclined to believe that literary and scientific intellectuals had long before entered into an unholy alliance to repress the questing human spirit.

Civilization is the dimension of religio - culture which, through its long process of historical cumulation and geographical expansion, constitutes the matrix of community life of the peoples; its inner, organic nexus crosses the boundaries of human communities, organizing them into a large - scale constellation.

Schindler's contrary opinion, however, bears serious consideration: «My own view is that the habit of communication of the dominant culture, which knows no discreet activities that ought not to be fully exposed, and no mysteries that ought not to be fully unveiled, is precisely what needs to be called into question, by both the form and the content of an authentically Christian - human response.»

Christ claims no man purely as a natural being, but always as one who has become human in a culture; who is not only in culture, but into whom culture has penetrated.

Ordinarily, culture is sub-divided into two categories, «material culture,» referring to the physical objects people use, such as clubs, pots and pans, automobiles, and «non-material culture,» describing such non-physical aspects of human life as ideas, knowledge, language, and conduct.

Process thinkers encourage sociologists, political scientists, psychologists, historians, and scholars in other disciplines to take a more holistic approach, taking into account and doing justice to how human organisms interact not only with the human environment of their cultures and societies but also the non-human environments of which they are a part that are throbbing with life, energy, and creativity.

If in any moment the whole of the past, not only of the person but of the subculture, culture, society, human history, the whole universe, flows into the becoming of the self, humans are indeed molded by the totality of their environment.