Sentences with phrase «made human society»

In our human society, gossip is «what makes human society as we know it possible,» according to Dunbar.

It is quite logical therefor not to try to make a human society become non-religious.

Wiener believed that the proliferation of media and technology could make human society as cybernetic as any networked organism.

Eighty - six billion neurons situated neatly behind our eyes, the flagship product of billions of years of evolution, and responsible for everything that makes human society great (and sometimes not so great).

It becomes merely a cost to be minimized and managed rather than a noble calling, with ranks of honourable souls striving to make human society a better place for all and just one more piece of the corporate machine to be done cheaper elsewhere.

Not exact matches

Our screen - driven existence actually makes our love of real things, i.e. vinyl records, paper, and film photography even more important, refined and focused as a human society.

Tillerson made brief mention of human rights and religious freedom while in Beijing, but had no known meetings with activists or engagements with civil society representatives.

Around 5,000 years ago, humans made the transition «from the anarchy of the hunting, gathering, and horticultural societies in which our species spent most of its evolutionary history to the first agricultural civilizations with cities and governments,» Pinker wrote.

In fact, the Society for Human Resource Management found that 49 percent of employees describe making decisions about their health insurance as «very stressful.»

The Coen brothers have a long history of using violence, gore and offbeat humor to make deeper points about society and human nature.

It's pretty simple, it's a mechanism that binds humans together in order to make our society more cohesive and thus allows us to protect ourselves better.

Rather, specifically human existence is, in Whitehead's term, a «personal society,» i.e., a temporal sequence of occasions which share, by virtue of inheritance from the earlier to the later, a defining characteristic that makes the man or woman in question just this individual and not some other.

Whitehead provided us with a model of occasions of human experience that makes clear that their content is provided by the societies out of which they come into being.

Fallen angels showed humans how to fight make alcohol beautify the eyebrows and much much more, this society is a lie, and the atheists are living the biggest lie the devil told... that there is no god, how dare anyone say there is no god, sadly you will burn in the lake of fire if you do not find Jesus, we are living in the end times wake up!

If we view the soul as an effective social system for the procurement of intense experience, we can legitimately apply to it Whitehead's statement in «Immortality» that «the more effective social systems involve a large infusion of various soils of personalities as subordinate elements in their make - up — for example, an animal body, or a society of animals, such as human beings» (IMM 690).

It does not necessarily mean observing the rules or codes recognized in any human society, except insofar as these represent the attempt of that society to make actions express the nearest thing to full realization of affected interests which is possible to the average human being.

If it is true, as Holloway argues, that the very foundations of matter and the identity of human nature are aligned upon the coming of the Word made flesh, then a society which is uncertain about the existence of God and whether Man has any meaning or purpose must be subject to crisis, alienation and chaos even more inevitably than CiV is able to show.

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.»

It certainly makes sense to speak of striving for greater approximation to such forms of organization in human societies, but in what sense did he suddenly interject those qualifications regarding natural process?

Personally I see more value in appealing to human decency and modern culture than to attempting to make the moral views of iron age civilizations entrenched in sexism, racial bigotry, and a host of other very morally questionable beliefs somehow fit our modern society.

But you can always make a case that every person has the potential to make society better or more advanced and bringing harm to another human being should be against the law.

Again and again such thoughtful writers as Alasdair MacIntyre and Robert Bellah tell us that moral rectitude, fundamental truthfulness, and all of the other virtues and skills that make us human depend upon society: upon our....

Again and again such thoughtful writers as Alasdair MacIntyre and Robert Bellah tell us that moral rectitude, fundamental truthfulness, and all of the other virtues and skills that make us human depend upon society: upon our having a lifelong place within a social order and contemplating the historical «narrative» that defines the social order.

Yet, both became the making of changes in the institutional structure was not his chief concern and because his human vista was limited by the conditions of a simple peasant society east of the Mediterranean in the first century A.D., he obviously could not foresee or make pronouncements upon the vast complex of particular problems that confront Christians in today's world.

I shall not endorse Royce's own conception of the Trinity in this book, since it is more Sabellian or modalistic than genuinely Trinitarian.3 Rather, my intention is first to summarize Royce's understanding of human community, then to make clear how it corresponds to a democratically organized structured society within a Whiteheadian perspective, and finally to apply this understanding of community to the Trinity in order to clarify the notion of God as a community of divine persons.

So, it was not just the small group of Jesus» followers who were confused about the future; many in Roman society were searching for a system of meaning that would make sense out of their experience of human life.

the preoccupation of the psychologist with purely human behavior, its description, and development; the preoccupation of the sociologist and cultural anthropologist with the forms and development of society, make these mental health professionals unable to define the function of the churchman, though their professions may well be of immense importance in providing information when the clergyman thinks through his unique and necessary role as pastor to persons.

When an entire society is made up of such persons, there is a lack of genuine human subjectivity.

Morality is a construct by humans in order for the society in which we are living to operate in an effective and fair (as much as we can make it at the time) manner.

Human beings are capable of both good and evil conduct, and societies make both right and wrong demands.

Lumen gentium teaches that «Christ... has founded... his Holy Church»; «has made her visible framework... the dispenser of grace and truth»; «she is a society equipped with hierarchical organs and the Mystical Body of Christ, a visible assembly and a spiritual fellowship»; «we must not think of the Church as two substances, but a single, complex reality, the compound of a human and a divine element» (n. 8).

She rejects apocalyptic hope in favor of prophetic hope, in which the outcome depends upon human obedience.5 She asks rhetorically: «Can God — independently of whatever «the world,» and therefore society, does or fails to do — bestow forgiveness directly on a penitent man and make possible a new beginning for him?»

Human liberation is a fruit potentially made increasingly possible by the achievements of technological society, an ideal realizable by means of our growing capacity to transform nature so that without violating its transhuman integrity it might serve, genuinely and profoundly, our collective ends.

The spiritual approach is to view reality holistically, to look at all the human actions — and even thoughts — that make up our being and society.

God, the process in human nature identifiable as holiness or transcendence, becomes the power making for salvation in organic human societies which achieve self - consciousness (INNW 38).

A civilized society is, in the universal hierarchy of social order, simply a particular form of social creativity made uniquely distinctive by human effort.

Most likely many myths made by men lived only a short life, but those that survived and spread did so because they readily met the common need of the human society where they flourished.

The Church teaches many things about the way in which society should work: about the laws we make, about how we treat one another and respect each other's rights, about behaving justly with our money, about the value of human life and the duties we owe to the communities in which we live.

(ENTIRE BOOK) A planetary society is emerging which makes requirements for human fulfillment that can not be met unless there are profound changes in the ideas, values, and power coalitions that now determine our priorities and shape our future.

As I have tried to show in this book, unless we humans are strongly motivated to become a global society, we are likely in the imminent future to suffer horrendous catastrophes which will be of our own making.

The symbol of the Father God, spawned in the human imagination and sustained as plausible by patriarchy, has in turn rendered service to this type of society by making its mechanisms for the oppression of women appear right and fitting.

He spoke on the value of the human person made in the image of God, on the principles of subsidiarity and solidarity that are fundamental to a just society, and on the dangers consumer culture poses to spiritual values.

Indeed, our new practice of devoting a particular day of the year, whether nationally or internationally, to some special feature of human society indicates a trend towards the making of new and appropriate rituals.

In the first place such education, now as always, is concerned with the nurture of men and women whose business in life it will be to help men to see their immediate perplexities, joys and sufferings in the light of an ultimate meaning, to live as citizens of the inclusive society of being, and to relate their present choices to first and last decisions made about them in the totality of human history by Sovereign Power.

According to the objectives of the bill, the law «will make the divine message understood, ensure the response of society, encourage peace and tranquillity, promote the supreme human values of truth, honesty, integrity, character building, tolerance, understanding others» point of view and way of life».

We condemn drug traffickers for sacrificing their children, their integrity and their human dignity just to make money or experience pleasure — without seeing that our whole society operates that way.

The community of Father, Son and Holy Spirit becomes the prototype of the human community dreamed of by those who wish to improve society and build it in such a way as to make it into the image and likeness of the Trinity.

He believed that the impulse toward a better society was the fruit of Jesus» proclamation of a kingdom of love, divine in its origin, growth, and consummation, sustained by the Holy Spirit, made manifest and operative as the will of God is done in human society.

This recognition ought never to induce complacency, but it needs to be made in answer to a pessimistic view of the total injustice of human society.

Families are the basic system of «people making» (Satir) in all human societies.