Sentences with phrase «nature of the human body»

But, as I say, much more needs to be included about the nature of the human body and the reasons why the marital context is the morallycorrect context within which sexual intimacy is expressed.

Water fasting relies on the self healing nature of the human body.

Stretching isolated body parts like the hamstrings will not contribute to the balanced and «global» nature of our human body, which is designed for movement.

Cleaner suffers from a distracting case of visual jitters and takes a CSI approach to fetishizing the messy nature of the human body.

Working one hundred years apart, the radical Austrian expressionist painter Egon Schiele and the American photographer Francesca Woodman are known for their distinct portrayal of the expressive nature of the human body.

Life in Motion: Egon Schiele / Francesca Woodman, opens at Tate Liverpool, exploring the expressive nature of the human body.

Life in Motion: Egon Schiele / Francesca Woodman, opens at Tate Liverpool this month, exploring the expressive nature of the human body through the eyes of two innovative practitioners.

At the centre of the space, two semi-abstracted white polystyrene sculptures based on Ancient Egyptian gods, Wadjet (King Cobra) 2015 and Taweret 2015, merge the organic nature of the human body with biological engineering.

In the drawings each mark is the length of her own breath, but now the paper is transparent, skin like, hung in rows, unframed; referencing the corporal nature of the human body.

Not exact matches

This disbelief in the value of the human body was epitomised by Thomas Hobbes, who wrote: «Man is in the condition of mere nature, which is a condition of war, as private appetite is the measure of good and evil».

It can be shown, on the contrary, that just as the natural sciences yield a comprehensive view of man, so the picture of human nature provided by the social sciences is that of a three-fold integration of body, mind, and spirit.

In short, every occupation can and should be designed to take account of the essential unity of body, mind, and spirit in human nature.

The facts of culture beautifully exemplify the compresence of body, mind, and spirit in human nature.

The other side of human nature, which in this life is inseparably linked with the body but without being identical with it, is variously called spirit, mind, consciousness, ego, psyche, soul, or personality.

Indeed, the classical Aristotelian nature and the Christian idea of the human being as body and soul united as an indivisible and integrated whole are excluded from the outset.

He affirms that the personal subject is the second person of the Trinity, who unites to his divine nature an impersonal and unfallen human nature consisting of both body and soul.

According to Christian faith, this inner life of the spirit is more vital to human nature than the body because it is here that our desires, hopes, aspirations, joys and sorrows, motives, and ideals are located.

• the capacity to reach objective and universal truth as well as valid metaphysical knowledge; • the unity of body and soul in man; • the dignity of the human person; • relations between nature and freedom; • the importance of natural law and of the «sources of morality,»... • and the necessary conformity of civil law to moral law.

We have learned how physical damage to the brain impairs the functioning of various parts of the body to which the nervous system connects it, and severe brain damage of a congenital nature can prevent the development of anything like a genuinely human personality altogether.

What I gleaned from these pages, in part, is that for Kierkegaard the roots of the comic lie in the inherent contradictoriness of human nature: soul and body, freedom and necessity, the angelic and the bestial, eternity and temporality, and so on.

The eternal Son of God has truly suffered and died, but he has done so by virtue of his human nature (suffering in both body and soul).

God has given us much evidence of His existence: how about the intricacies of how the human body works - can you really believe that happened without a master plan; what about the beauty of nature - can we really think that that just happened; what about the testimony of millions throughout the ages including Scientists attempting to disprove God, that point to things beyond their comprehension or doing.

example: what logical function would a certain feature of the human body serve in the grand scale of nature?

The bodily act of begetting, by which parents transmit their humanity to their children, can become an act of technical mastery over that part of nature which happens to be the human body.

The idea was that, just as all bodies are governed by the law of gravitation and organisms by biological laws, so the creature called man also had his law - with this great difference, that a body could not choose whether it obeyed the law of gravitation or not, but a man could choose either to obey the Law of Human Nature or to disobey it.

While classification freed directors to use explicit language in marvelous films like Platoon and Something Wild and has allowed films like Out of Africa and Children of a Lesser God to explore the complex nature of human sexuality, it has also given us a series of slasher films — Friday the 13th, with its many parts; The Texas Chainsaw Massacre, parts one and two — and films like Brian DePalma's artistically significant but deplorably explicit Body Double.

«But, at the same time, we have also seen evidence of some of the worst aspects of human nature, in that there are people - men, women and children - in this country who are going hungry, and yes, there are some people who attempt to abuse any system that is put in place, be that from the state or voluntary bodies.

Our will to transcend nature through projects of mastery mounts a rebellion against the natural constraints of the organic human body, harnessing the power of technological innovations to render it the instrument of our arbitrary will.

It will be shown that all three branches of knowledge have to do with all three of the traditional aspects of human nature, and that every discipline in fact studies man as a whole, comprising body, mind, and spirit.

However, I also believe that the misery of hell includes a physical dimension for the simple reason that human beings are embodied beings by nature, and the damned will be resurrected in their bodies.

Surely Kass does not mean that whatever nature brings to the human body is acceptable (indeed, he praises much of medical progress).

While Paul's thought is by no means always clear, and perhaps from letter to letter not always exactly the same, it is nevertheless certain that his concept of resurrection can be clearly distinguished from that of the traditional «bodily resurrection».27 Paul does not speak in terms of the «same body» but rather in terms of a new body, whether it be a «spiritual body», 28 «the likeness of the heavenly man», 29 «a house not made by human hands, eternal and in heaven», 30 or, a «new body put on» over the old.31 In using various figures of speech to distinguish between the present body of flesh and blood and the future resurrection body, he seems to be thinking of both bodies as the externals which clothe the spirit and without which we should «find ourselves naked».32 But he freely confesses that the «earthly frame that houses us today ’33 may, like the seed, and man of dust, be destroyed, but the «heavenly habitation», which the believer longs to put on, is already waiting in the heavenly realm, for it is eternal by nature.

Idealism recognizes the presence of evil in history, but it makes a distinction between nature and reason and attributes evil to the body.16 Idealism is complacent about the perils of the freedom of the human spirit, convinced that spirit and rationality are identical and that rationality controls freedom.

Itself a potent example of the ambiguity of human association, the congregation nevertheless dares to accept its designation as the body of Christ and the household of God, proclaiming in its acceptance the incarnate nature of its God who took on servant form.

Traditions of every kind, hoarded and manifested in gesture and language, in schools, libraries, museums, bodies of law and religion, philosophy and science — everything that accumulates, arranges itself, recurs and adds to itself, becoming the collective memory of the human race — all this we may see as no more than an outer garment, an epiphenomenon precariously superimposed upon all the other edifices of Nature (the only truly organic ones, as it may appear): but it is precisely this optical illusion which we have to overcome if our realism is to reach to the heart of the matter.

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.

The full human nature, his body, his soul and his human will exists in the divine person of the Logos.

To be a personal union it must be effected through human nature, body and soul, according to human laws of growth and encounter.

Given His onto - logical primacy, in his uncreated Personality and his created body and soul, it would be il - logical, in the deepest sense of the term (i.e. contrary to the Logos), if the conception of the Creator's human nature were subject to that creaturely power of co-creation by which new creatures are brought into being, for this is a fundamental aspect of human procreation.

This, we will argue, means seeing the human nature of Christ, body and soul, as the cornerstone, source and summit of Creation.

The link between justice and ecological issues becomes especially evident in light of the dualistic, hierarchical mode of Western thought in which a superior and an inferior are correlated: male - female, white people — people of color, heterosexual - homosexual, able - bodied — physically challenged, culture - nature, mind - body, human - nonhuman.

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.

Body and spirit — or soul — are not separable aspects of human nature.

At the core of the environmental crisis is a great divide between mind and body, between head and heart, between human and nature.

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.

A socio - biologist can tell a young woman on the best scientific authority that nature designed her, body and mind, to conceive, bear and care for children, but it he can not tell her in the name of science that in so doing she will fulfill her human possibilities, and he can not answer her when she declares war on such natural necessities.

Human nature is dualistic, composed of body and soul.

Man can reshape the conditions of his life, change the face of nature, eliminate killing diseases, reconstruct the human body, control the growth of population in ways beyond anything remotely conceivable before the twentieth century.

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.