Sentences with phrase «making immortality»

Rapidly evolving technology is making immortality more realistic, Google's engineering director told the Global Future 2045 World Conference.

When I first made Immortality Gene free as a series starter book It took a month for Amazon.com to price match, 6 months for Amazon.co.uk and over a year for Amazon.ca.

Julius Caesar wrote @ 54 BC «They make the immortality of the soul the basis of all their teaching, holding it to be the principle incentive and reason for a virtuous life.

Not exact matches

Immortality may not be a reality yet, but rapidly evolving technology is making it more realistic, Google's engineering director told the Global Future 2045 World Congress.

There are limits to be exceeded, illusions of immortality to be sold, and profits to be made.

They talk about their families because that is what really matters in a person's life... that is thier true legacy and their only real immortality... most people, I am fairly sure, know deep down that god is a fairy tale, a cushion, and that death is truly the end... what this very excellent young woman heard from these dying people makes perfect sense... death is a time to end the bs and look at and reflect upon what was real and important in that individual's life

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).

The self - transcendence of any event, which makes it immanent for others, does not, however, only signify a process of «objectification,» loss, and what Whitehead called «objective immortality,» but it highlights the «repetition» of the singular as singular.

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 was such a nonmystical philosopher as Bertrand Russell who coined the term immortality of the past, «3 which Whitehead adopted and of which he made one of the cornerstones of his process philosophy.

«4 The reason for the idea is the doctrine of the immortality of truth; holding a correspondence view of truth, Hartshorne feels he requires the unfading everlastingness of all occasions in God to make the notion of truths about the past intelligible.

Christian faith — as I have insisted again and again — is God - centered — despite our inveterate (and sinful) human attempts to make God adjectival to our own subjective immortality after death.

Second, each moment of our lives makes its positive or negative contribution to God immediately upon its occurrence, as well as through the cumulative reality we call the «I.» Third, since God's consequent nature «passes back into the temporal world and qualifies this world, «157 our lives, being elements in God, also «reach back to influence the world» even apart from our direct social immortality.

Or «If Whitehead is correct, what do we make of immortality?»

Whitehead's doctrine of objective immortality means that the evil endures as evil and the good as good, that present achievements do not alter a past evil as past and as the past lives in the present and makes the present conform to it.

The influence of Greek thinking about the inherent immortality of the soul and the acceptance of Jesus» resurrection as a pledge of personal immortality have combined to make a convincing argument for Christian believers.

It is ultimately made possible by God's gracious power to bestow immortality.

At the time Thornton had closely read The Concept of Nature (1920) and Principles of Natural Knowledge (2d edition, 1925), tended to interpret Science and the Modern World (1925) in line with these earlier works, and was acquainted with Religion in the Making (1926) though somewhat unsure what to make of its doctrine of God.2 He took comfort in Whitehead's remark concerning the immortality of the soul, and evidently wanted to apply it to all theological issues: «There is no reason why such a question should not be decided on more special evidence, religious or otherwise, provided that it is trustworthy.

His first reference to immortality comes in Religion in the Making.

The truly intimidating feature of a greatly extended life span, much less earthly immortality, is that just about everything else in human life would have to be changed to make it worthwhile.

Whenever we confess the traditional words of the creed «I look for the resurrection of the dead», we are not comforting ourselves with the hope of personal immortality; we are making a very solemn confession about the serious purpose of life.

The immortality that medical science would make possible could not satisfy this kind of longing, he says, and here he seems right on target.

Philosophical proponents of immortality could offer no plausible way of explaining how the decayed body of a dead person could ever be rejoined with his mind, lost along with the body, to make again a full person.

Every actual occasion thus achieves objective immortality in the consequent nature of God and is thus made available as datum for further process in the world.

The power of the human Orpheus to coerce nature and the gods of the underworld was an extraordinary message in traditional Greek religion.11 This image of human triumph helped make Orpheus founder and hero of the Orphic mysteries, a cultic practice noted for personal asceticism and accomplishment, 12 that demonstrated the immortality of the human soul.

People who believe in immortality may think about God's judgment when any death occurs, it's part of the unknown dimension of death that makes us suspenseful, nervous, anxious, fearful.

One can therefore divert oneself by reflecting how strange it is that precisely in our age when everyone is able to accomplish the highest things doubt about the immortality of the soul could be so widespread, for the man who has really made even so much as the movement of infinity is hardly a doubter.

They were already like gods, made in His image and likeness, already sharing many of His traits of intellect, free will, creativity, immortality, albeit to a lesser degree.

Human nature is only meaningful because it is made in view of Christ who is to come at the fullness of time and confer immortality through union with himself and the indwelling of the Holy Spirit.

Indeed, the factors that made headway toward Hebrew faith in immortality difficult were very powerful.

At this stage it is quite clear that «Everyman» entertains the hope of immortality, and these numerous texts are the means by which the soul is supposed to be able to make its way through the nether world.

He came to displace the dim light of tradition and ceremony with the living light of his own presence, a light that would make the night shine as the day and would give immortality to life itself.

But although atheists might argue that a «disbelief in the immateriality or immortality of the soul» would not «make a person less caring, less moral, less committed to the well - being of everybody on Earth,» A. F. Christian is quick to point out the evidence to the contrary.

This, then, is the objection to immortality; and the next thing in order for me is to try to make plain to you why I believe that it has in strict logic no deterrent power.

If I were to make those critical comments, I should be obliged to say something at this point about the way in which this notion of the soul's immortality is very doubtfully found in the Scriptures and how it is an importation into Christian thinking from elsewhere.

There is of course «objective immortality» in the sense that the several occasions, as they have come into being, realized their aim, and then «perished» as the process moves on, have made their specific contribution to the enrichment of the whole process and have been used by the Divine Activity in establishing fuller good in wider participation.

It is true that in Religion in the Making Whitehead remarked that his doctrine «is entirely neutral on the question of immortality» in the subjective sense.

In his recent study of process theology, Peter Hamilton has noted that he has found among the young people with whom he has worked as a chaplain and teacher of divinity a willingness to consider very seriously the reality of God but a feeling that talk about «personal immortality» makes no sense.

One distinction that I make, and Martin does not see the importance of, is between eternity and everlastingness, or immortality.

Without denying the advances made in the last few decades, we are now in a position to reclaim the language of immortality.

But for the moment I wish only to insist that one of the consequences of the «immortality» position, for so long presented as essential to Christian belief, has been precisely the tendency to minimize the reality of death and to make it appear blasphemous for anyone to say, as I did in an earlier paragraph, that not only do we all die but that all of us also dies.

In later years in Jewish history, especially with the Maccabean Wars, belief in a «resurrection», rather than in natural immortality, began to make its appearance.

We feel the need for immortality most acutely when we are made sensible of the inexhaustible value of another person or the tragedy of a life cut short.

If you affirm immortality of the soul, you make Easter superfluous.

So many critics have made one and the same objection to the doorway to immortality which my lecture claims to be left open by the «transmission - theory» of cerebral action, that I feel tempted, as the book is again going to press, to add a word of explanation.

He does say, however, God has «objective immortality» (PR 32, quoted below), and that satisfaction «closes up the entity» making it «intolerant of any addition,» and even if sense could be made of God's «reversed polarity:» I fail to see how it would avoid the problem of a changing whole.

To make stem cells the basis for safe medical treatments, however, the field would need the ability to tightly control stem cell pluripotency, the ability to become many cell types, and self - renewal or immortality, the ability to keep dividing and multiplying over time in constant turnover.

«It could grant humanity a kind of immortality and also make us redefine what a human is.»

Ruggero has for several years been probing the ability of tumor cells to make extraordinary amounts of protein to sustain their rapid growth and immortality.

Thousands of years ago he made a bet with the devil, Mr. Nick (Tom Waits), in which he won immortality.