Sentences with phrase «nature as»

Since both capitalist and Marxist theory developed without consideration of the contribution of the natural world to the economy, any consideration of nature as something other than a commodity falls outside the discipline of economics.

We can and do deepen our understanding of the natures in Nature as we make new discoveries and gain new insights.

He stresses its religious nature as well and calls it the immanental as contrasted with the apocalyptic interpretation.

our equality, our dignity and our most basic rights are inherent in our nature as human beings.

But since instantaneous spaces are determinable only by what appears to actual observers (albeit perhaps in different families of durations — CN 177), these spaces taken together constitute all nature as it may be divided into alternate classes of durational experiences.

It is proven already black holes exist and they do not follow the law of nature as we know it.

We need to make public arguments that touch directly upon the truth about human nature as available to human reason.

Unlike Pilgrim, with its several moments of intense oneness with nature, or Holy the Firm, with its more complex treatment of nature as a site of worship, Dillard here is bound by the project of the book, which has to do with human design and artifice, to see how far she can go in resisting all humanizing of nature.

Like Western «new physics» and process thought, Kukai «s world view also characterizes nature as an «aesthetic order» that cognitively resonates with contemporary Western ecological ideas.

His sees human nature as essentially good and well - meaning, as something that can be improved through the efforts of institutions like the post - Vatican II church, which have the resources to educate and form their members.

When we relate to nature as a «thing» separate from ourselves or as separate from God, we not only engender, but perpetuate the environmental nightmare through which we are now living.

You decide to believe is something that is not only untestable and unverifiable but impossible by the rules of nature as we know them today.

For our survival and well - being, Wilson says, we need a consensus about our origins, our nature as human beings, our place in the natural world and our purpose, or what it is that makes life worth living.

In the doctrine of the Trinity, he finds an excellent imagery for this: The triune communion which is communion - in - diversity creates the human being as a communitarian being, and nature as communitarian, letting them go into freedom and receiving them back in the eschaton.

In contrast to the aesthetic order implicit in Kukai's view of nature and contemporary science and process thought, the «logical order» of mainline Christianity characterized by Ames assumes: (1) preassigned patterns of relatedness, a blueprint» wherein unity is prior to plurality, and plurality is a «fall» from unity; (2) values concrete particularity only to the degree it mirrors this preassigned pattern of relatedness; (3) reduces particulars to only those aspects needed to illustrate the given pattern, which necessarily entails moving away from concrete particulars toward the universal; (4) interprets nature as a closed system of predetermined specifications, and therefore reducible to quantitative description; (5) characterizes being as necessity, creativity as conformity, and novelty as defect; and (6) views «rightness» as the degree of conformity to preassigned patterns (NAT 116).

Corrington documented the way the female has been excluded from the personae of the deity in Christianity, detailing the numerous arguments that present the female nature as flawed and limited.

The agrarian program urges us to learn from and live within the limits of creation, to take nature as our guide.

No religion could be close to the hearts of the Turks if it condemned reason and relied on myths and superstitions, favored laziness and lethargy instead of encouraging action and enterprise, made man the slave of man, and forced him to worship nature as god.

Logical proofs are closed, self - contained systems of propositions, whereas science is empirical and deals with nature as it exists.

I understood my relationship with nature as a kind of religion and I wanted to see what wisdom I could find from sacred texts.

Since in the insecurity arising out of its awareness of its finite freedom, the self tends to absolutise itself and puts itself in opposition to its own nature as given by God in Creation and Redemption, self - alienation is an ever - present aspect of human reality.

Well, as an Atheist, I feel compelled through my instinctual nature as a social primate to clarify this: according to Christians, Mary was supposedly born without sin (the «immaculate conception»), otherwise god wouldn't have «gotten it on» with her.

The present ecological crisis is partially the practical consequence of the old Newtonian philosophy of nature as dead, insensitive, and mechanical; and Hartshorne's panpsychism should aid man's efforts to rethink his relation to the cosmos.

Man becomes a metaphysician because he is seeking to realize his own nature as a person; he is seeking to overcome the depersonalizing that nature forces on him by interpreting the mystery at the center of all existence; (See Jan T. Ramsey, ed., Prospect for Metaphysics (New York: Philosophical Library, 1961; London: George Allen & Unwin, Ltd., 1961), pp. 191, 204.)

The living community which has once made a corporate response to the divine revelation does so with an ideology of its own, and it approaches each new revelatory event with an ideology which is as human in its origin and nature as any body of human thought can be.

Nor do we identify the world with nature as spiritualist asceticism does.

For the great majority of Christians they were answered satisfactorily at Nicaea and Chalcedon in the adoption of the doctrine of the Trinity with its assertion of Christ's co-eternity and co-substantiality with the Father and with the doctrine of his nature as being the perfect and indissoluble union of two quite distinct but complete and authentic natures; but a significant minority in the church, then and ever since, has found these answers either unintelligible or incredible.

Simply put, I hold to a position that our imago dei consists of such nature as to reflect God's sovereign creative abilities, most thoroughly expressed through procreation but not limited to it.

Even Feuerbach defined nature as «everything which man... experiences directly and sensuously as the ground and substance of his life.

We, including modern indigenous peoples, treat the gods of nature as symbolic rather than as objective realities.

It is integral to our nature as human and is part of our total human development in becoming and belonging.

The only relevant question for the theologian is the basic assumption on which the adoption of a biological as of every other Weltanschauung rests, and that assumption is the view of the world which has been molded by modern science and the modern conception of human nature as a self - subsistent unity immune from the interference of supernatural powers.

The imagery of nature as a book has its roots in Christianity and has been held dear by many scientists.

But one can hardly say that about nature as a whole.

Still others try to use the regularities of nature as proof of the existence of God, and argue that the evidence of purpose and design in the universe has been increased by modern knowledge.

When we understand human nature as the pinnacle and goal of material development it all appears to come to nothing, or at least to frustration, without an end in God - and that quandary can not be answered from within the categories and potential of created being.

I.) The effort to treat nature as a mere object of the scientist's investigation must finally break down, even in the scientist's own province.

Thus (provided always that we accept the organic nature of the social phenomenon) we see being woven around us, beyond any unity hitherto acknowledged or even foreseen by biology, the network and consciousness of a Noosphere (It should be noted here that by its nature as a centrated, «reflective» collectivity, the Noosphere, while occupying the same spatial dimensions as the Biosphere, differs from it profoundly in its structure and quality of vital completion.

St. Thomas described the philosophy of nature as the intelligible essential knowledge of ens mobile (being capable of motion, i.e. change) and modern science as empirical accidental knowledge of physical reality.

We all do this; I am as guilty of forgetting my true nature as anyone.

Tanner begins with an extended discussion, stretching over three chapters, of human nature as oriented from the beginning by grace to the image of God, the second person of the Trinity.

Ever since the quarrel over artificial birth control in the 1960s, wayward Catholic theologians have led the way in dismissing Catholic sexual morality as mere «physicalism», this [dismissal] being an attitude which ignores the dual character of human nature as a union of body and soul.

Yet when he came to publish these lectures in June of that same year, he included several additions, among which was a chapter on «God,» arguing for God's existence and describing his nature as Whitehead then conceived it.

Galileo saw nature as a book whose author is God in the same way that Scripture has God as its author.

For all of Kaplan's concern with salvation, he has learned too much optimism from the positivists to account for the many profound failings in human nature and in the rest of nature as well.

These conditions involve (1) man's double nature as animal and spirit, (2) the resultant state of unstable anxiety, and (3) the inevitable sprouting of sin.

The physical must be regarded as a deficient mode of that being and reality which is immanently present to itself and precisely thereby brings its own ontological nature as an objective datum before itself.

Griffin & Sherburne, New York: The Free Press, 1978, 33) He then refers to God's primordial nature as «vision» and as «envisagement.»

It is evident, too, that a science of man is truly an anthropology and not a somatology or something of the kind, provided that it remains conscious of the partial nature of the source of its inquiry, does not shut itself off in isolation, contrary to its own nature as science, and does not constitute itself as the absolute and sole science.

Naturalism looks upon man as essentially good, and advocates a return to the harmony of nature as the way of salvation (Rousseau, John Dewey).