Sentences with phrase «man feels human»

This man feels human through this experience, and I am happy that he does.

Not exact matches

And this is the miracle of the human mind — to use its constructions, concepts, and formulas as tools to explain what man sees, feels and touches.

These he accomplished despite his growing sense that larger forces — the riptide of tribal feeling in a world that should have already shed its atavism; the resilience of small men who rule large countries in ways contrary to their own best interests; the persistence of fear as a governing human emotion — frequently conspire against the best of America's intentions.

There are mysteries to the human condition, and the universe, but we don't feel a need to attribute them to a man in the sky but rather, give credit to where credit is due, ie, the world around us.

If this being is omnipotent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also His work; how is it possible to think of holding men responsible for their deeds and thoughts before such an almighty Being?

The reality of human sexuality is a patent fact; and it would seem to be intimately tied in with man's total organic movement, which as we have seen includes his physiology, biology, and psychology, as well as his appreciative (and hence his aesthetic), valuational, and feeling qualities.

But the description of man as a rational or intellectual animal, familiar in the Middle Ages, is dangerous unless full recognition is also given to the feeling - tones which are as much a part of human existence as is human rationality.

The religious ideology would no longer be necessary when its source in human feelings of finitude and limitation had been overcome by man's success in organizing his world.

thinks, that the Tigris and the Euphrates have not a common source, that the Dead Sea had been in existence long before human beings came to live in Palestine, instead of originating in historical times, and so on... We are able to comprehend this as the naive conception of the men of old, but we can not regard belief in the literal truth of such accounts as an essential of religious conviction... And every one who perceives the peculiar poetic charm of these old legends must feel irritated by the barbarian — for there are pious barbarians — who thinks he is putting the true value upon these narratives only when he treats them as prose and history.

To this useful image Marian Evans contrasts Dr. Cumming's God, who «instead of sharing and aiding our human sympathies is directly in collision with them; who instead of strengthening the bond between man and man, by encouraging the sense that they are both alike the objects of His love and care, thrusts himself between them and forbids them to feel for each other except as they have relation to Him.»

References to «mankind» or «to us and to all men» rather than to «human kind» or «all people» deride those who feel that they have been ignored too long in a male dominated society.

The idea of God is really moral in its influence — it really cherishes all that is best and loveliest in man — only when God is contemplated as sympathizing with the pure elements of human feeling, as possessing infinitely all those attributes which we recognize to be moral in humanity....

The idea of a God who not only sympathizes with all we feel and endure for our fellow men, but who will pour new life into our too languid love, and give firmness to our vacillating purpose, is an extension and multiplication of the effects produced by human sympathy.

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.»

See Between Man and Man (London: Regan Paul 1947), p. 89) Such communication by a teacher who has a deep feeling for a religious tradition often leads students to an encounter with the meanings which speak to human needs from that tradition.

To slip into Whiteheadian technical terminology, I understand Jesus as a figure the story of whom we objectify with peculiar vividness as a result of his power to grasp the successive subjective aims of generations and generations of men by the sheer massiveness and compelling weight of the ideal vision which he has presented as a lure promising richness and depth of feeling in human satisfactions.

Young men and women today feel themselves challenged to identify themselves with the community and institution devoted to the service of God rather than with an ideal; the human need of which they are made aware is one that only the community can minister to; the words through which they hear the Word of God addressed to them are likely to be the words of the Church.

Precisely that kind of man, «transported by his passion» — in this case his being caught up into a relationship with God in Christ, although it may very well be true in other ways as well, since to be «transported» by passion is to enter upon the most profound experience possible to human beings — precisely such a man does feel and know what is nothing other than «the secret of the universe».

The purely twaddling inhuman and too - human men are to such a degree without feeling for the need of solitude that like a certain species of social birds (the so - called love birds) they promptly die if for an instant they have to be alone.

He felt that the biblical portrayal of the human predicament could liberate the liberal mind from its rationalistic fixations, show the limitations of all human schemes, and save men from guilty despair when their visions did not bring in the Kingdom of God.

Crucially important to Meland's enterprise is a recognition of myth as the felt expression of the depths of human culture, In his view, religious faith, and more particularly Christian faith, finds embodiment and expression not only in religious institutions and individual religious experience, but in the midst of secular cultures as well, The Judeo - Christian mythos underlies and is formative of the cultural sensibilities of Western men.

It would be impossible to give men freedom of choice when the social organization has become so sensitive and delicate that every choice, even the most commonplace, is liable to react on the community, and every opinion or feeling Is treated as a serious matter because it may affect the Individual's productivity or social adjustment, or his human and public relations.»

For this reason it is important for the minister to think through carefully his own estimation of those pathways in the human psyche along which men feel as well as think their way.

On the other hand, if this man was human as I am, if he was a limited, feeling, fallible creature like myself, and he was able to live in this way and love in this way and give of himself in this way — then so can I. And his teachings are then relevant, for they come from someone who shared my predicament.

It was not until he had confided some of them to his wife who encouraged him, that he felt sure whence the visions came, and so came to believe that he was called to be the prophet of God, the human voice through whom the will of Allah might be made known to men.

Considering his use elsewhere of the phrase, «thinking animal,» one can only suppose that here, too, it refers to man, or a human being, in contrast to other kinds of animals who feel but can not think, or, at any rate, can not think that they think (1970a, 94; 1971, 208).

I believe that the three days has a relevance on which there are lots of debates and understanding... i feel that and understand that Jesus died as a son of man (human), and rose up as a Son of God (God Himself).

What this suggests to us is that religion, as an inescapable element in that human experience, is one of the ways — indeed it may be the chief way — in which man feels his way into, finds identification with, and becomes participant in, the ongoing «movement of things».

But religious love is only man's natural emotion of love directed to a religious object; religious fear is only the ordinary fear of commerce, so to speak, the common quaking of the human breast, in so far as the notion of divine retribution may arouse it; religious awe is the same organic thrill which we feel in a forest at twilight, or in a mountain gorge; only this time it comes over us at the thought of our supernatural relations; and similarly of all the various sentiments which may be called into play in the lives of religious persons.

First it requires us to find and describe what Tillich called the «boundary situations,» that is, those points where modern men and women reach the limits of their human existence, where they sense they are alienated from society and other people, or feel a lack of personal meaning, or fear being useless and having no worth.2.

He feels thoroughly satisfied with a religious attitude derived from the human imagination because he believes that all men everywhere are naturally good.

He states that a man may have immediate awarenesses of two kinds: intuitive awareness of his own thoughts and feelings and sympathetic awareness of certain changes in parts of his body.21 The second type of direct human awareness involves the principle that the objects immediately known in sensation or perception are always objects inside the body and never objects outside the body.

He has a presentiment of the dreadful event, that a jealous criticism will many a time let him feel the birch; he trembles at the still more dreadful thought that one or another enterprising scribe, a gulper of paragraphs, who to rescue learning is always willing to do with other peoples» writings what Trop «to save appearances» magnanimously resolved to do, though it were «the destruction of the human race» — that is, he will slice the author into paragraphs, and will do it with the same inflexibility as the man who in the interest of the science of punctuation divided his discourse by counting the words, so that there were fifty words for a period and thirty - five for a semicolon.

That Man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave; that all the labours of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man's achievement must inevitably be buried beneath the debris of a universe in ruins — all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy which rejects them can hope to stand.

Contemporary man has great faith in technical progress; there are no human interests that he does not feel can eventually be satisfactorily provided for.

In this regard he seemed to feel, long before men knew it, the steady inflexibility of God's cosmic method, its austere disregard of ethical considerations, its vast background of procedure without thought of human merit or demerit — a dependable, impartial training - ground for souls.

I wept because I had been made to see, for the first time, that all the justice that must be shown the black man, all the help given him, everything that should be done legally to give him his rights, will never do what a simple act of love can do: make him know that he is accepted, cared for, yes, really loved by those who do not just «do good to him» but who feel with passionate concern that he is a human brother.

Consider, then, the sky and earth and the whole world as containing animals in the way in which worms are sometimes contained in the human intestines — worms or men, if you please, who ignore sense and feeling in other things because they consider it irrelevant with respect to their so called knowledge of entities.

Indeed one might say that liturgical worship by and large speaks not so much to the conscious attention of its participants as to those profound and almost unconsciously experienced areas of human life where men live in terms of feeling - tone, of unutterable emotion, and of profound subconscious relationships, with an almost intuitive awareness of the «more» which is deep down in the structure of reality.

«But though by the end of the battle the men felt all the horror of their actions,» he writes, «though they would have been glad to stop, some incomprehensible, mysterious power still went on governing them, and the artillery men, covered with powder and blood, reduced to one in three, though stumbling and gasping from fatigue, kept bringing charges, loaded, aimed, applied the slow match; and the cannonballs, with the same speed and cruelty, flew from both sides and crushed human bodies flat, and the terrible thing continued to be accomplished, which was accomplished not by the will of men, but by the will of Him who governs people and worlds.»

The feeling that classic culture had a too simple view of man is related to both sides of the human situation, man's creativity and his chaotic freedom.

Thus for each of us, the exacting and inescapable question, which must be faced and answered, is the question of our total mortal life as we are now living it, a question which arises from our mortality with the responsibility which that entails, which puts itself to us in the form of our measuring up to the possibility of becoming authentically ourselves, and which issues in our realization (not so much in thought as in deeply felt experience as existing men) of blessedness, as we know ourselves becoming what we truly are, or in destruction or damnation, as we know ourselves both frustrated men and failures in our human fulfillment.

That man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental concatenations of atoms; that no force, no heroism, no intensity of thought or feeling, can presume an individual life beyond the grave; that all the labors of the age, all the devotion, all the inspiration, all the noon - day brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man's achievement must inevitably be buried beneath the debris of a universe in ruin... all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy which rejects them can hope to staman is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental concatenations of atoms; that no force, no heroism, no intensity of thought or feeling, can presume an individual life beyond the grave; that all the labors of the age, all the devotion, all the inspiration, all the noon - day brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man's achievement must inevitably be buried beneath the debris of a universe in ruin... all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy which rejects them can hope to staMan's achievement must inevitably be buried beneath the debris of a universe in ruin... all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy which rejects them can hope to stand.

The man blames his wife, and the wife blames the serpent, which here represents that mysterious factor in the human situation, which is felt to be essentially different from the true self.

In contrast, process theology provides an interesting alternative, because it can speak in terms of sign and cause while also being sensitive to the importance of human feelings and the psychological dimension of man.

This mode of consciousness is «present as a kind of feeling for life, in man's pre-scientific consciousness and has as such impressed itself on modern man's everyday experience of life».1 As a result «man's consciousness of his own identity has become weaker and more damaged in the course of human progress.

But granted that «heart and soul and strength,» or feeling and intuition and will, or sentiment, the unconscious depths and physical vitality, are all to be employed in exercising love to God and man, yet the «mind» — intelligence and understanding — also has its rightful, indispensable place in the economy of human and of Church life.

The vivid imagination and the sharp observation of men and nature that marked his mind; his acquaintance with common speech and his joy in the use of proverbs; indeed, his capacity to express in creative speaking with a skill that only a poet and genius possesses the whole range of human emotions from awe in the presence of the numinous to the feelings of the body — all are reflected in his sermons (as also in the commentaries, his work of the lecture room), not consistently, of course, and not every time, yet most impressively in the Church Postil Sermons, one of the products of his exile on Wartburg Castle, written in order to furnish to the preachers of the Reformation examples of Biblical preaching.

He had not thought of them as individuals — young men and women who fall in love and want homes, folks who have babies and cherish for them the same ambitions which he feels for his, human beings who find this earth a perplexed and tangled place in which to live, and who want more leisure, more comfort, and more liberty.

In the interest of general culture, men have discovered human greatness, perfect morality, wealth of feeling, and uniqueness of experience — all these have been found in the New Testament.