Sentences with phrase «modern humans were living»

Recent finds at Willendorf in Austria reveal that modern humans were living in cool steppe - like conditions some 43,500 years ago — and that their presence overlapped with that of Neanderthals for far longer than we thought.

Prior fossil finds indicate that modern humans were living in a southern Italy cave as early as 45,000 years ago.

If modern humans were living in southern Arabia 106,000 years ago, the important question for human history is what happened next.

The 6,000 year old earth is quite a joke, seeing that modern humans were living in northwest Europe about 42,500 years ago, in close proximity with neanderthals..

Sadly, most of us modern humans are living with chronic stress, and this is leading to diseases [1] like hypertension, obesity, heart disease and diabetes.

Not exact matches

That struck a chord with me when I realized that it might mean that creationists are a better adaptation to modern human life.

According to the new evidence, it is unlikely Neanderthals and modern humans ever lived together in the region.

I believe that stories communicate both the gospel and the truth about the human existence, but more importantly, they awaken in us something long repressed by our modern culture: life itself is a story.

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?»

Furthermore, we live in a world where slavery was condoned for a while and now in modern America it is taboo because owning another human being is a reprehensible act.

It is a project in unearthing the «background understandings» that inform late modern social life and shape the way humans conceptualize the world they inhabit.

The late Hans Frei of Yale persuasively contended that the modern world's typical way of understanding human life was through «realistic narrative.»

Much of the discussion of the first directive has concentrated on the issue of non-violence, but it also says that «the lives of animals and plants... deserve protection, preservation and care».18 The church's record on this issue has been subject to criticism, and certainly modern European society has tended to exploit the natural world and to emphasize the gap between human and other forms of life.

To give an example: The Church may change and adapt to modern life certain principles of her human law according to which a Catholic must marry; but only a person of little theological knowledge would draw the conclusion that the Church could ever abolish the indissolubility of the sacramental consummated marriage if only there were enough protests.

So a magical all - powerful being living in some fantasy world in the clouds created the earth, placed a modern day man and woman on the earth from whom all humans are modeled in a fantastical garden 4.5 billion years ago, allows «good» people to live in a cloud kingdom where everyone who has ever died lives (like a Florida retirement community in the sky), and sends «bad» people to a fiery pit of despair for all eternity.

The scope of human life was radically narrowed — and is to this day in countries that have not experienced modern economic growth.

In one sense the discovery of human individuality was necessary for the development of human rights, the economic individualism orientated to profit and free market produced the modern economy; the separation of human being from nature coupled with the autonomy of the world of science helped the development of technology; and the autonomy of different areas of life like the arts and the government, each to follow purposes and laws inherent in it, did make for unfettered creativity in the various fields.

6A) please show me anywhere that a human can live 800 years, we are lucky to live 100 even with the help of modern medical practices.

There are four types of evil of which the modern age is particularly aware: the loneliness of modern man before an unfriendly universe and before men whom he associates with but does not meet; the increasing tendency for scientific instruments and techniques to outrun man's ability to integrate those techniques into his life in some meaningful and constructive way; the inner duality of which modern man has become aware through the writings of Dostoievsky and Freud and the development of psychoanalysis; and the deliberate and large - scale degradation of human life within the totalitarian state.

Also in the face of the ecological disaster created by the modern ideas of total separation of humans from nature and of the unlimited technological exploitation of nature, it is proper for primal vision to demand, not an undifferentiated unity of God, humanity and nature or to go back to the traditional worship of nature - spirits, but to seek a spiritual framework of unity in which differentiation may go along with a relation of responsible participatory interaction between them, enabling the development of human community in accordance with the Divine purpose and with reverence for the community of life on earth and in harmony with nature's cycles to sustain and renew all life continuously.

Fortunately life is more than logic, and modern predestinarians like their Calvinistic forebears are seldom consistent if the issue is one in which human responsibility is clearly evident.

The Archbishop of Denver in a pastoral letter on recent court rulings: «The direction of the modern state is against the dignity of human life.

To him, this Kingdom was not located in another place called heaven or in a future millennium, but could best be described in modern terms as a level of consciousness in which one recognized the immanence of God in human life and the interconnected, interacting, interdependent nature of the entire human species.

And finally, it's the tendency of modern and liberal thinkers to be weak on personal love, on those human experiences that can't be reduced to contract and consent but which make life worth living.

His aim is so to bring the Christian perspective into the concrete political and social experience of modern life that the possibility of achieving justice and brotherhood in human affairs will be increased because men are in some measure freed from the sentimental and romantic notions which can only lead to bitter disillusionment.

I have suggested elsewhere that value - free technology, the military - industrial complex, and narrow nationalism might be modern examples of such principalities and powers.9 Hendrikus Berkhof suggests that human traditions, astrology, fixed religious rules, clans, public opinion, race, class, state, and Volk are among the powers.10 Walter Wink sees the powers as the inner aspects of institutions, their «spirituality,» the inner spirit or driving force that animates, legitimates, and regulates their outward manifestations.11 They are «the invisible forces that determine human existence «12 When such things dehumanize human life, thwart and distort the human spirit, block God's gift of shalom, the followers of Jesus are rallied for a new kind of holy war.

«With man, thanks to the extraordinary agglutinative property of thought, she has at last been able to achieve, throughout an entire living group, a total synthesis of which the process is still clearly apparent, if we trouble to look, in the «scaled» structure of the modern human world.

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).

Not every modern assault on the sanctity of human life is traceable to Hitler.

Human lives are distorted by a fear of death, and that fear accelerates in the modern world with the atrophying of various illusions about personal immortality.

Indeed, one of the failures in much contemporary explanation of human life — as, for example, by some of our modern secular sociologists — is precisely at this point.

As George Weigel notes: «To those who object that the essence of the modern human condition is its plurality, John Paul says — you are right, and that is precisely why wehave to think more seriously about the possibility of moral truths and their relationship to living in freedom.»

The modern world has underestimated the wisdom about the inner life gained by human beings over the centuries and embodied in the religious traditions.

In brief, my response to this fundamental affirmation of liberal Protestantism would he that the idea of the ultimate value and reality of the individual is historically limited to the classical period of modern Western culture, and that it can have neither a living meaning nor a truly human form in a post-modern or post-liberal period of history.

A modern behaviorist, holding that a human being is simply a physical organism with its various functions, draws the inevitable inference that no continued life after death is possible.

Though the problem is so rooted in the nature of both Church and secular society that it is always present, yet it has a peculiar urgency for the modern church which is confronted with unusual evidences of misery in the life of human communities and of weakness within itself.

But viewed in terms of human relationships and the quality of life, there are many indications that peasants in the Middle Ages and the early modern period had more dignity and enjoyment than the industrial workers of the late eighteenth and early nineteenth centuries.

There is little need for another novel satirizing the narcissism and superficiality of our celebrity - obsessed culture, but what distinguishes Beha's book is the insight that modern people, now deprived of being the apple of God's eye, must create elaborate and dramatic false idols to satisfy the human need to know that someone, anyone, is taking stock of their lives, however contrived and superficial they may be.

A modern, secular version of this view can be found in certain tragic views of life which assume that evil and suffering is part of the human condition to which there is no ultimate solution.

At several points he touches upon the paradoxes of modern urbanism and the tragic ironies of our cultural attitude toward cities: although we now have more individual freedom, technical ability, and, arguably, social equity, we do not live in places as hospitable to human beings as were our cities of the past; we are pragmatists who build shoddily; our current obsession with historic preservation is the flip side of our utter lack of confidence in our ability to build well; while cultures with shared ascetic ideals and transcendent orientation built great cities and produced great landscapes, modern culture's expressive ideals, dogmatic public secularism, and privatized religiosity produce for us, even with our vast wealth, only private luxury, a spoiled countryside, and a public realm that is both venal and incoherent; above all, we simultaneously idolize nature and ruin it.

his book Religion in the Secular City, «In our day while the fundamentalists attack all that is wrong with the modern soul, they almost never mention the advent of nuclear weapons with their capacity to end human life on the globe.

This sounds good from the perspective of modern Christianity David, but couldn't it also be the case that in the primitive polytheistic world of the author, they felt that worshiping «their god», and «only their god» was of greater value than even human life?

It is significant that Vatican II (and also the Uppsala Assembly of the World Council of Churches) defines the church as the sacramental sign of the unity of all humanity, and also speaks of the presence of the Paschal Mystery among all peoples (see Decree on the Church, and the document on the Pastoral Constitution of the Church in the Modern World) This approach assumes that in Christianity, acknowledgment of Salvation (understood as the transcendent ultimate destiny of human beings) finds expression and witness in the universal struggle for Humanization (understood as the penultimate human destiny) in world history which is shaped not only by the forces of goodness and life, but also by the forces of evil and death.

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.

Ryan — «Our modern day fallacy: «We have decided not to live by the full council of scripture, just pieces of it, & our human reasoning has dictated what is applicable to us».»

I had always believed that the vitality of religion after the rise of modern science, which tended to discredit the legends of religious history, was due to the simple fact that faith in an incomprehensible divine source of order was an indispensable bearer of the human trust in life, despite the evils of nature and the incongruities of history.

Such a catchall approach may be sufficient for those who take a more diffuse approach to natural law but for those who uphold theabsolute sanctity of human life against the worst elements of modern technology it is not good enough.

Now I am well aware that one of our modern humanists might interrupt at this stage and say, «Now your religion, your belief in God and immortality are put up by your mind, simply because it will not face the true facts — the utter loneliness and futility of human living.»

The prophets of these approaches are «modern pied pipers,» (I am indebted to psychoanalyst David Morgan for this apt label) leading people astray with childish tunes which deny the ambiguities, complexities, and tragedies of human life.

She found that the natural age for modern humans based on our size, development, and life span is between 2.5 years and 7 years.