Sentences with phrase «nature of human vision»

The quest for this intensified reality led the Greeks to seek to override, so to speak, the pictorial nature of human vision itself in their sculptural creations.

Not exact matches

This not only helps to explain religion's primordial, irrepressible, widespread, and seemingly inextinguishable character in the human experience, it also suggests that the skeptical Enlightenment, secular humanist, and New Atheist visions for a totally secular human world are simply not realistic — they are cutting against a very strong grain in the nature of reality's structure and so will fail to achieve their purpose.

A hallmark of the Catholic tradition is that God's existence (though not His Trinitarian nature), the existence of the incorporeal soul (though not the nature of the after life and the beatific vision), the nature of the human person (though not the full truth about the indwelling of grace), and the natural law are all accessible to us without divine Revelation.

First, since process thought concerns itself with the totality of human experience, it must necessarily take very seriously the fact of the religious vision and the claim of countless millions of people of every race and nation and age to have enjoyed some kind of contact with a reality greater than humankind or nature, through which refreshment and companionship have been given.

What America needs is not therapy for a poor white version of Psychological Man but a renewed vision of the common good built on a renewed understanding of a common human nature.

It is important to note that Williams» variety of sacramentalism is oriented to nature, not to human beings; to vision, not to hearing; to space, not to time; and magic is the key to transformation, not dramatic growth.

Pope Benedict highlights the inherent freedom and relationality of human nature to underpin a renewed social vision of Man in Christ.

The philosopher who did most to shape this vision of the world, Rene Descartes, regarded the human mind as wholly different in nature.

The question of the nature of such visions is more difficult, for it involves criteria by which visions are to be distinguished from invented ones or those due to mere subjective human conditions.

The reason for this flexibility of method is not a desire to be «liberal» either in the sense of an optimistic vision of human nature in general or in the more restrictive methodological sense of being optimistic about the power of one's critical tools.

The biblical understanding of nature, therefore, inheres in a human ethical vision, a vision of ecojustice, in which the enmity or harmony of nature with humanity is part of the human historical drama of good and evil.

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.

The biblical understanding of nature inheres in a human ethical vision, a vision of ecojustice, in which the enmity or harmony of nature with humanity is part of the human historical drama of good and evil.

Would we have to be a Jew or a Christian in order to understand the vision of human nature and society which was being communicated there?

But we shall not really «see» the Kingdom of God in these everyday miracles of nature and human life unless we look and look again, and not only look, but mark the spot at which the vision came to us, that we may know where it will repay us to make further explorations.164

Ward examines this question in chapter 8, where he points out that in Judaism and Christianity morality is inspired by a vision of a God of supreme goodness, whose nature is meant to be reflected in human society, and whose final goal is «the transfiguration of the cosmos by a fully realised personal unity with God».

Back in the early seventeenth century Francis Bacon, the first modern philosopher of science, recognised that the developmental nature of modern scientific methodology provided a truer vision of how human knowing arrives at formality than the scholastic theory of abstraction.

Out of this movement, a vision of the cosmos is emerging that is at once more purposeful, more respectful of the mysteries of nature, and more cognizant of the limitations of the human mind in attempting to comprehend it.

Liberal Christianity shared that vision, sometimes qualifying it with a more realistic appraisal of human nature, sometimes exaggerating its romantic hopes.

A more beautiful vision To found inter-faith dialogue upon a human nature which is profoundly fulfilled by obeying commands of God, which, moreover, are universal norms, is (again) to play more on the ground of traditional Christianity.

But today we need new visions of a perfected social order, a planetary society in which all men have equal access to the means of human fulfillment in a world brotherhood at peace with nature and with God.

We need a vision whereby the very identity of Christ, in his human and divine natures, as the physical and spiritual centre and fulfilment of creation, is the basis of his active redemption of us since sin.

But it does seem clear to me that we need to begin with a vision of a world community (1) consisting of a population within the biological carrying capacity of the planet (2) organized politically and economically in ways that provide to all human beings equal access to the means of material fulfillment and (3) organized technologically in ways that (4) neither exhaust essential natural resources of earth nor (5) upset the delicate balances of nature which make the environment capable of supporting life.

As the human nature of Christ is the perfect image, in the Son of Man, of our own identity and holiness, our wholeness in body and soul through God, so in the order of the spiritual soul, the Divine Being itself, as pure and perfect spirit, is the mirror image of our spiritual perfection, now and unto the beatific vision.

John Paul IPs own writings did much to develop a new «personalist» vision of Catholic moral, spiritual and social teaching, although not perhaps a clear anthropology or philosophy of human nature as body and soul.

Nevertheless, the disturbance arises from an essentially Christian vision of human nature and the human condition that, while affirming their reconciliation in God, acknowledges the tension between justice and mercy in this world.

It is clear that our hostility to nature flows partly from a vision of the cosmos in which we humans are only accidentally present and essentially absent.

This vision of Catholicism as the spiritual core of human civilization remains incontrovertible, theologically speaking, because the grace of Christ heals and elevates human nature in a unique and perfect way.

Martin also asks some telling questions about Rahner's remarkably optimistic vision of human nature — an optimism all the more astonishing since, as Martin notes, he spent almost his entire priestly life (1932 — 84) first under Nazi rule and then, after the Second World War, with half of Germany under Soviet Communism.

My thesis is that the many visions of perfection are more or less the same or at least analogical, and therefore if each Faith keeps its ethics of law dynamic within the framework of and in tension with its own transcendent vision of perfection, the different religious and secular Faiths can have a fruitful dialogue at depth on the nature of human alienation which makes love impossible and for updating our various approaches to personal and public law with greater realism with insights from each other.

If each Faith keeps its ethics of law dynamic within the framework of and in tension with its own transcendent vision of perfection, the different religious and secular Faiths can have a fruitful dialogue on the nature of human alienation which makes love impossible and for updating our various approaches to personal and public law with greater realism with insights from each other.

And in light of liberalism's faltering, we might ask whether Berlin's vision of autonomy really reflects what is essential to human nature.

The religious visions of mankind have usually pointed toward something or someone that saves the world of nature and of human experience from vanishing into a total nothingness.

My break had also, and more profoundly, to do with fundamental understanding of human nature, and with the relationship of that understanding to the socialist vision.

If grace perfects through human nature, then the enormity of the vision of God given to Paul comes to him piecemeal as he struggles to live his new life fully.

Given that St. Thomas» theological project is both materially and intentionally open ended, and given that the Magisterium recognises that philosophy must take adequate account of the advances of modern science, if one could demonstrate that the perspective proposed by Holloway and now by Faith movement and magazine fulfilled all of the criteria mentioned above - i.e. it is a unified vision of the Catholic faith that gives due place to the role of human reason without blurring the distinction between nature and grace and one that presents our revealed faith uncompromisingly and in its entirety - one could justifiably claim that the Faith vision is totally coherent with, if not the total content of St. Thomas» theology, then most certainly the aims and intentionsset out in Aeterni Patris.

Brexit has elevated an atomistic vision of human nature fixated on sovereignty and the fear of the other — which can only be embodied in moral individuation and isolation.

This kind of interdisciplinary engagement may also have the side benefit of heightening the theorist's reflective awareness of the underlying sociological assumptions — about power, human nature, the main tendencies of social life and so on — that s / he inevitably makes in constructing a political vision of how the world ought to be.

Human nature is weak for instant gratification and therefore often visions of tomorrow's success are not sufficient to get you through the drudgery of today.

Emiliano Rocha Minter's claustrophobic vision of a post-apocalyptic Mexico City finds a pair of teenage siblings coming under the sway of a man who views the collapse of society as a call for humans to embrace their carnal nature and shatter every taboo, starting with the obvious one between brothers and sisters.

Despite the specific nature of the character Stiller plays, «Brad's Status» finds a universality in the uncomfortable truths it explores: the human tendency to take stock, especially around middle age, and to compare our lives against both our friends» achievements and our youthful visions of our future selves.

Critics may carp about his sour vision of human nature, but he keeps plugging away at his micro-studies of the cruel struggle for interpersonal domination.

All sections of society must thrive to converge upon their visions and convictions and find common ground for collective action that can bring about the transformation required to ensure the wellbeing of all on the planet — humans as well as nature.

A radically different vision of human well - being is the call; one that is in tune with nature and respects other species, promotes socio - economic equity amongst all people, enhances the cultural, material, economic, social, and political opportunities for all, empowers each person and community to take part in decision - making affecting their lives, even as it leaves the natural world a better and much improved place.

In this context, a radically different vision of human well - being, one that is in tune with nature and respects other species, promotes socio - economic equity amongst all people, enhances the cultural, material, economic, social, and political opportunities for all, and one that empowers each person and community to take part in decision - making affecting their lives.

They add up to a new view of human nature and a new vision of how people succeed.

First time visitors may want to begin with the Explore section where they will find interactive exhibits that look at Leonardo da Vincis work on the forces of nature, the human body, light and vision, and the natural world and learn how these things are all interconnected according to da Vinci.

I am very grateful for this opportunity to share that experience with you, combined with my vision of yoga as it was developed over 5,000 years ago — yoga practiced in astounding beauty, in the natural environment with all its elements, as a means for humans to come to realize their true selves and nature and place within the infinite universe.

«El Gigante» relates the clash between two opposed visions of life: one that pursues unlimited economic growth and uses human beings and nature for a system that has already entered crisis; and one that tries to make rational and balanced use of resources and to live in harmony with a given territory.

Some landscape painters convey reality in compellingly quotidian detail, reflecting or critiquing the complex relationship between humans and nature; others construct neo-byzantine visions of the future that may thrill or terrify; some work intuitively to give form to the ephemeral, conveying that which can not be spoken; and many bend or break accepted rules of vision, reminding us that perception itself is both a privilege and a discipline.