Sentences with phrase «living human individual»
Instone - Brewer's own narrowing of the question of individual life -LRB-»... when does an embryo change from being a bundle of undifferentiated cells into a living human individual?»)
https://www.premierchristianity.com/ Not exact matches
«We believe every individual has a basic human right to access actionable healthcare information when they need it the most — at a time when they have an opportunity to change outcomes and live better lives.
The Index's authors define social progress as «the capacity of a society to meet the basic human needs of its citizens, establish the building blocks that allow citizens and communities to enhance and sustain the quality of their lives, and create the conditions for all individuals to reach their full potential.»
Craig Venter, the geneticist who mapped the first human genome in 2000, believes his company Human Longevity can uncover the diseases lurking within healthy individuals and help people live to triple dihuman genome in 2000, believes his company Human Longevity can uncover the diseases lurking within healthy individuals and help people live to triple diHuman Longevity can uncover the diseases lurking within healthy individuals and help people live to triple digits.
The primary aim of the project is to create the technologies that will enable an individual's consciousness to be uploaded to a nonbiological host, which would ultimately enable humans to live forever.
The microbiome consists of all the microbes that live in and on the human body that contribute to health and disease status of an individual.
For individuals who want more hand - holding from a human life form than just digital zeros and ones, Betterment now offers the Premium tier.
Self - comparison can be a strong influence on human behavior, and because people tend to display the most positive aspects of their lives on social media, it is possible for an individual to believe that their own life compares negatively to what they see presented by others.
If humans were not designed by a higher authority, how can each individual's DNA be uniquely different among the human species, especially different than the other animals; how can the life sustaining elements be constantly available and exist in exact formulations: O, H, C etc. water is always 2 atoms of Hydrogen and one atom of Oxygen; sugar, fats, grains, and any bio-chemical products can be broken down to their simplest forms of elements, but can be re-constructed with specific (not by chance) formula.
Right, Yeshua was a deluded individual that inspired billions of people from various religions and of no religion, transforming lives that were very destructive and turning people into decent human beings — for over 2000 years.
By extension, evolving from less advanced life forms is distasteful to those same individuals, as that necessitates a point in evolution at which humans are not really humans at all in the modern sense, which then brings up problems such as «do slugs go to heaven?»
«Tribalism,» as he defines it, is «the commitment of individuals and groups to their own history, culture, and identity, and this commitment (though not any particular version of it) is a permanent feature of human social life.»
I agree with L.Nielsen's sentiment that you are «almost there» — close to realising that this is the only life you have and that all your effort should be directed at living it well for it's own sake, close to realising that you are strong enough as an individual to face the world without the psychological crutch you call god, close to realising that you are a good human being in your own right, close to realising that your own successes, failures, loves and fears are yours and yours alone, not attibutable to an imaginary creator.
The «Christian scandal,» Percy says in this interview, is its «emphasis on individual human life.»
Third, it was the tradition of Christian humanism which led the White Rose to see the essence of the anti-humanism of the Nazis in their disregard for the sanctity of individual human life.
It is from this location within the unredeemed human flesh that demons can wreak further havoc in the life of the demonized individual.
Psyche is both the introspectively available life - form of the human individual and the disclosure space of the total natural cosmos (the notion of the «world - soul»); the former could be called «inauthentic» or «fallen» psyche, the latter authentic» or «true» psyche.
It is the overarching meta purpose as in the purpose of human existence as opposed to an individual self created self bestowed purpose of life (such as caring for ones family) that I was musing about.
But when, by contrast, parental love is grounded in the facts of biological and historical bonding, the child lives in a setting offering the kind of acceptance human beings need in order themselves to become capable of adult commitment — a setting in which individuals who are separate but connected can grow and flourish.
No human being then is an absolutely autonomous individual who ought to be able to live his or her life without reference to any higher or more demanding truth in order to be complete, to be happy and to be free.
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.»
It is unliveable at the level of society: hence, in Britain we have a government that lauds the freedom of the individual (and it should be noted in passing, but noted very well, that our present generation of politicians rarely talk of the «human person» or just of the «person», but usually of the «individual») but which has brought in some of the most draconian legislation in Europe designed to control what people say and do on certain issues so that society can proceed in its life as a unity and not just as a mere collection of individuals.
A campaign aimed at saving the life of a Christian woman sentenced to death in Sudan has drawn global support from governments, human rights charities and thousands of individuals.
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.
For Keen, the dis - eased person as Homo Faber is the individual who has destroyed both human wholeness and the possibility for new life by denying the «feminine» in favor of the «masculine.»
At the same time, some Christians have so spiritualized redemption as the promised reward of the individual in the next world, that they have ignored the suffering and evil of human life in this world.
The supernatural element in human life, whether it comes to us through conscience as human beings or through the Spirit as believers, is not to be located externally in the world of nature and social institutions (as for Taylor and MacIntyre), nor internally (as for the Romantics), but in the interaction of the individual with his world.
We are beginning to see that the vast purpose of God can never be confined to individual salvation or to the welfare of any particular race or nation, or even to the necessarily restricted physical life of human beings on this planet.
In a society founded on the exaltation of freedom it is understandable that the desire to satisfy one's human appetites takes an ever firmer grip on individuals who live in an environment where they have considerable spending power and great encouragement to spend on pleasures and material goods.
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:
Ultimately and fundamentally it is the divergence of the living shoots, operating from the highest level down to the family and the individuals composing the family, which has always been the cause of human conflict.
Many of its adherents refuse to acknowledge the sanctity and equality of human life, instead taking the so - called «quality of life» approach, which determines the moral value of each organism — whether human, animal, or plant — by measuring its individual cognitive capacities.
If human histroy shows us anything, it's that this idea is the most difficult of all for humans to follow or to apply to their individual lives.
They had inculcated a deep sense of sin and a conscious need of personal salvation; they had overpassed national and racial lines and had made religious faith a matter of individual conviction; they had emphasized faith in immortality and the need of assurance concerning it; they had bound their devotees together in mystical societies of brethren fired with propagandist zeal; and they had accentuated the interior nature of religious experience in terms of an, indwelling Presence, through whom human life could be «deicized.»
Not only is the mutable world separated from its divine principle — the One — by intervals of emanation that descend in ever greater alienation from their source, but because the highest truth is the secret identity between the human mind and the One, the labor of philosophy is one of escape: all multiplicity, change, particularity, every feature of the living world, is not only accidental to this formless identity, but a kind of falsehood, and to recover the truth that dwells within, one must detach oneself from what lies without, including the sundry incidentals of one's individual existence; truth is oblivion of the flesh, a pure nothingness, to attain which one must sacrifice the world.
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.
Orthodoxy is being able not only to repeat the same teachings but also to show their relevance to the new context.2 Other individuals, on the other hand, interpret religious beliefs as merely expressions of the human community's search for some kind of meaning, an accumulated source of information built up over the years as the community reflected on its life and activities.
On this suggestion, «emancipation» means the opportunity to be creative, the measure of power that «issues from coordination,» and individuals are more or less emancipated depending on the natural and human context in which their lives are set.
He proposes that humanity is in a certain sense naturally religious, for the structure of the individual human person and of corporate human life is pervaded by religion., This is consistent with his view that one can expect to find the mark of the Creator in creation.
of the cosmic and historical process which has brought forth human life on earth (paraphrasing Job): «Though it slay us — as individuals, even as whole communities — yet will we trust in it.»
By suggesting that the individual is exclusively social, Marx alienates the individual «from the constitutive center of his or her human life, i.e., from God.»
There is nothing happy about a culture that teaches us to value our own, individual success over human life.
No individuals who live in civil societies require weapons designed to hunt and kill other human beings... even if the target is a Christian evangelical (but then again).
It is a living organism with a distinct, individual, and separate human DNA.
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.
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.»
The only context in which human life gains coherence, stability, and purpose is found in the transcendent relationship between the individual and God the Creator.
The movie leaves that quest open for a franchise of never ending sequels as Dr. Shaw and David move on to find the deeper origins of the importance of an individual human life.
Less shallow because it recognizes at least that the individual is not master of his fate and can not live for himself alone, but still shallow in supposing that the human group — class, race or species — can do so.
The anarchist component of his thought lay in the high value he placed on each individual human life and his opposition to coercion.