Sentences with phrase «natural order of nature»

It does not follow the natural order of nature.

Not exact matches

Fourth, to discuss order and purpose in nature, including man's place in nature, and in general the intelligibility of natural processes, does require careful attention to what the natural sciences tell us.

The created order possesses an autonomy and integrated of its own that enables the natural sciences to be the source of truths about nature.

Forasmuch as each man is a part of the human race, and human nature is something social, and has for a great and natural good, the power also of friendship; on this account God willed to create all men out of one, in order that they might be held in their society not only by likeness of kind, but also by bond of kindred.

were beginning to speculate about the physical nature and arrangements of the natural order, but in Israel these were not issues.

However - and here I will use examples from my own country, the U.S.A., which are easily applicable to Great Britain - the founding documents of the U.S. appeal to the natural law as the cornerstone of our political order («nature and nature's God;» «We hold these truths to be self - evident...»).

What ties together Shenk's different arguments is what I call the divine inversion — the many ways in which God acts contrary not merely to physical nature, but to what humans take to be the natural order of things in the social and political world.

In starting with the evolving world, I do not presuppose like the naturalists or Marxists that the world is self - sufficient, i.e., that it has all the powers needed to evolve itself, for this presupposition which is really nothing else but the notion of an Aristotelian nature has not really transcended the dualism of a natural and a supernatural order.

Even if all parties were to agree that American republicanism is not classically liberal, or that classical liberalism really is ontologically indifferent, or that the laws of nature and of nature's God are the foundation of constitutional order and that these are the same thing as natural law — even if, in other words, all parties were to agree to some version of a pristine American founding harmonious in principle with the truth of God and the human being — returning to the first principles of the eighteenth century isn't much more realistic than a return to the first principles of the thirteenth.

It [the realism] arises from a conviction that there is no mere analogy, but an inward affinity, between the natural order and the spiritual order; or as we might put it in the language of the parables themselves, the Kingdom of God is intrinsically like the process of nature and of the daily life of men... Since nature and supernature are one order, you can take any part of that order and find in it illumination for other parts This sense of the divineness of the natural order is the major premise of all the parables... 132

It first displaced the idea of a natural order to which humanity is subject and thereafter the very notion of human nature itself.

The key to human nature therefore lies in both the organic inheritance of evolution through the brain, which is instinct with natural law, harmonic order and finely tuned mutual balance, and in the free, dynamic seeking of truth and values and their free administration by the directly created spirit.

If some powerful conscious being exists outside the natural order, it might use its power to intervene in nature to accomplish some purpose, such as the production of beings having consciousness and free will.

Hobbes» radical materialism, which accompanies his rejection of the priority of natural law to human rights, invites Rousseau's idealism, or his craving for a comprehensive moral order not grounded in nature but created by human beings.

Stoeger seems to limit the manifestation of God to the operation of divinely established natural laws whilst excluding effects transcending the order of that created nature, explicable only by the direct, supernatural action of God.

God's natural order can still be grasped at by the common sense of men of good will, but the full truth and meaning of creation, the separation of the sexes and of human nature, will only ever be in part and obscurely viewed when the determined and determining purpose of the mind of God is recognised in creation, holding all things relative to Himself — and to His plan to enter creation as its Lord and King.

Typically, those who defend the family on natural - law grounds are happy to further demonstrate the compatibility of the nature - based approach with a supernatural one, wherein the authority of the traditional family results from the imposition of sacred order upon the natural substrate or raw material of biological necessity on the one hand and possibility on the other.

According to Roger Ames (NAT 117), an «aesthetic order» is a paradigm that: (1) proposes plurality as prior to unity and disjunction to conjunction, so that all particulars possess real and unique individuality; (2) focuses on the unique perspective of concrete particulars as the source of emergent harmony and unity in all interrelationships; (3) entails movement away from any universal characteristic to concrete particular detail; (4) apprehends movement and change in the natural order as a processive act of «disclosure» — and hence describable in qualitative language; (5) perceives that nothing is predetermined by preassigned principles, so that creativity is apprehended in the natural order, in contrast to being determined by God or chance; and (6) understands «rightness» to mean the degree to which a thing or event expresses, in its emergence toward novelty as this exists in tension with the unity of nature, an aesthetically pleasing order.

This means that all phenomena are identical in their constituent self - identity; all are in a state of constant transformation; and there are no absolute differences between human nature and the natural order, body and mind, male and female, enlightenment and ignorance.

Human Nature Created Into The Order of Divine Charity Man is therefore a paradox, a creature with no natural end or fulfilment, only a Supernatural one that is intrinsically beyond his nNature Created Into The Order of Divine Charity Man is therefore a paradox, a creature with no natural end or fulfilment, only a Supernatural one that is intrinsically beyond his naturenature.

It is built upon a certain natural power and need to seek, to seek in the order of our spiritual nature, which means to seek through the mind and the heart, through knowing and through loving.

A brilliant school of interpretation of Greek mythology would have it that in their origin the Greek gods were only half - metaphoric personifications of those great spheres of abstract law and order into which the natural world falls apart — the sky — sphere, the ocean - sphere, the earth - sphere, and the like; just as even now we may speak of the smile of the morning, the kiss of the breeze, or the bite of the cold, without really meaning that these phenomena of nature actually wear a human face.

Darwin's theory of the natural selection of chance variations put an emphasis on the role of chance in determining the order of nature in the living world.

By ordering and directing sexuality, that central aspect of our human nature will become still another channel through which we serve the divine Lover, in and by means of the proximate and creaturely human loving natural for us.

The recognition of chance and accident in the natural order is critically important for a realistic theology of nature.

Man's responsibility in this regard must be exercised in and with varying degrees of deference to the external moral (and natural) orders he inherits in virtue of his past and present relationships with God, other individuals, groups, nature, history, culture, and a variety of moral communities.

Putting religion aside, you got to ask when you examine closely nature around us, and the natural order of things.

The earliest streams of Romantic modernism found this source in a high view of Nature, with the person as part of the natural order.

Yet it can not be denied that many persons have been impressed by the order and beauty of the world, the intricate complexity and interdependence of natural forms; a response of wonder in confronting nature is not confined to primitive man.

He is also in relationship to the world of nature, from which he has been produced through the purpose and act of God; he is not a stranger in the natural order, but genuinely a part of it, although as human he is also distinct from it.

Again, the insistence on the societal nature of the world, and on man's genuine participation since he himself is organic to that world, illuminates the Christian belief that man belongs to the creation and that the whole natural order, as well as human history and personal experience, is integral to the purpose of God.

For process thought, «nature» includes the total experienced and experienceable world; it comprises the whole natural order with its power of creating, recreating, and redeeming the human person.

The first is a conviction that the natural order need not be written off as in bondage to evil — the apocalyptic view — but contains both clues to the nature of God (Mt 5:45) and conditions within which we can learn to be authentic children of our Father in heaven.

This admiration of nature finds its climax in the book of Job, where the wonders of the natural order are used for a didactic purpose unique to the Bible, and possibly in all ancient literature: to make the point that humanity's whole attitude to the created order is wrong, because it is totally egoistic, totally anthropocentric.

Whereas America was founded on an ideology — a set of Enlightenment propositions about human nature and public order — California was founded simply on the allure of its physical geography, its natural abundance, its reputation as a modern - day Arcady.

If nature could indeed suffer, then our headlong, pragmatic exploitation of the natural order might not be value - neutral.

The denial that distinct physical pleasures are related to distinct offices and ministries of nature, under a natural order and law, which the soul in man recognises as the order of God's wisdom is contrary to the moral sense of all cultures and all folklore.

Indeed, the notion of «fallen nature» suggests that, while traces of God's law and purposes are inevitably scripted into the deep character of all that is, the natural things of the world are out of order or confused of direction in one or another respect.

In order to understand how Whitehead developed the concept of God, one may begin by comparing his earlier works such as The Principles of Natural Knowledge (1919) and The Concept of Nature (1920) with his later works such as Science and the Modern World (1925), Religion in the Making (1926) and Process and Reality (1929).

The recognition of chance and accident in the natural order is critically important in the ecological model of nature.

Because her science method relies on nature walks, it would seem that her method would require adaptation in order to accommodate instruction in sciences that can not be drawn out of natural observation.

Its founder, Rudolf Steiner, looked into the future and saw that, in order to combat an age of growing materialism and self centeredness, a new approach to education was needed — one that took into consideration the spiritual nature of the human being and the cosmos — one that considered the interdependence of the natural world and the spirit.

That June decision may seem worlds away from biotech, but it aimed to lay out a definitive two - step test for deciding patent eligibility, Burk says, and it forms the backbone of the new guidance: If a patent claim describes «a law of nature, a natural phenomenon, or an abstract idea» (step 1), then it must amount to «significantly more» than what's found in nature — a phrase borrowed from the Mayo decision — in order to be patentable (step 2).

But even the little that is known about the natural history of Africa argues that to exchange the wide spectrum of 20 to 30 hoofed animals, living in delicate adjustment to their habitat, for the narrowed spectrum of three ungulates exotic to Africa — cattle, sheep and goats — is to throw away a bountiful resource and a marvelous ordering of nature.

That all sounds like the natural order of things, but if you look closely enough at nature, you will find that it isn't.

To understand how they work, we can take a look at nature itself: while natural elements acquire their physical properties from the atoms that form them and the way in which they are ordered, metamaterials use natural means, like small metal fragments that fit together like parts of a Meccano model to artificially synthesise properties that are impossible to find otherwise.

And it argues that the prevailing view — that Darwinian natural selection is the principal source of order in nature — is inadequate.

Ultimately, suggests Stuart Kauffman, the world of nature we experience is the outcome of the interplay of natural selection and the immanent order of complex systems.

Outdoor education provides the only opportunity in the education of young people to reconnect with the natural world, ensuring students learn to feel comfortable in nature both day and night, develop an understanding of natural history and systems, and are challenged to consider the role and place of humanity in the natural order of things.

It may seem like double standards, but it is necessary to distinguish between the house pets we protect from nature and the wild / feral animals which have become part of the natural order.