Sentences with phrase «nature of the human condition»

Actually we don't worship ANYTHING, we believe in just being good for it's own sake, right and good coming from the nature of the human condition.

Today we are being forced to rethink the nature and origin of the universe, the nature of the human condition and the nature of scientific enterprise.

In his disturbing child - abduction thriller, The Captive, writer / director Atom Egoyan explores the ambiguous nature of the human condition and how ordinary people react when drawn into dreadful circumstances.

Her interest in expressing the ephemeral nature of the human condition, has driven her practice for nearly a decade.

The title, Sunset in My Heart, reflects the simultaneous yet conflicting feelings of melancholy and hope, which also encompass the complicated nature of the human condition.

Nina Leo's work explores the sentient nature of the human condition and has been shown internationally in the Beyond / In Western New York, 2010 Biennial, Kunsthaus Santa Fe (Mexico) and Lobby Gallery (IL).

Presenting an evolution of his long - time preoccupations with symbolic representations of fleeting states — imagery of flickering flames, melting candles, urns and spider webs — Chaos and Wild Again advances Willmont's inquiry into the ephemeral nature of our human condition, particularly by addressing the experience of what it means to live in a digital world.

While his work is quite literal and simple, the use of his body reflects the complex nature of the human condition.

Bruce Nauman's neon light works carry dark and often humorous messages about the nature of the human condition that sharply contrast with their mass media context.

But along with these and other scientifically significant missions, DSCOVR will also have the ability to inspire new ways of thinking about the true nature of the human condition, by showing us new images everyday that give every person on Earth the ability to see his or her home city or village in the context of the planetary whole, reminding us of our obligation to take good care of what Buckminster Fuller described so long ago as «Spaceship Earth.»

Not exact matches

It is the nature of technology that it not only dominates nature but also places layers of separation between the human condition and nature.

The modern project of controlling nature is founded on the belief that technological innovation improves the human condition and should be encouraged rather than controlled.

It is far more challenging when trying to replicate processes of nature, because nature is wildy more complex than any human engineering, but as we get smarter and learn more we come closer adn closer to being able to simulate natural conditions and create the expected results.

The condition of bitter philosophical disagreement with one's neighbor is a constant of human nature.

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».

To speak of a universal human nature and of universal human rights is not to deny the pluralism that marks the human condition.

In face of this strictly «pagan» materialism and naturalism it becomes a pressing duty to remind ourselves once again that, if the laws of biogenesis of their nature suppose and effectively bring about an economic improvement in human living - conditions, it is not any question of well - being, it is solely a thirst for greater being that by psychological necessity can save the thinking world from the taedium vitae.

St. Thomas held to the view that as a result of Original Sin, the wounding of human nature was only relative to its primitive condition, having lost its preternatural gifts.

The union is to be understood as the taking up of human nature into the divine rather than of the lowering of the divine nature to the conditions of the human.

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 Church has always held that we are talking of something inherited: «In each act of generation human nature is communicated in a condition deprived of grace.»

To the Christian, such an atheistic approach to human nature is essentially inhuman, since men do not exist without a fundamental religious vocation any more than they exist in this life without physical needs, individuality or communities, all aspects of the human condition eagerly studied by social scientists.

Certainly, similar to secular society the Church, too, rests on certain presuppositions which are not produced by the free decision of her members and their free association as such, but are the very conditions of her existence, namely human nature, the saving will of God, redemption through Jesus Christ, the general call of all men to the Church and the resulting «duty» to belong to her.

As for me regarding the human condition, I'd refer to my comments above about the christocentric view of human nature).

This «something» is precisely human nature: this nature is itself the measure of culture and the condition ensuring that man does not become the prisoner of any of his cultures, but asserts his personal dignity by living in accordance with the profound truth of his being.

While any knowledge of God must indeed be conditioned by human experience, Ashbrook and Albright actually claim much more than this: that the brain not only patterns our experience of God, but its very structure can inform us of God's nature.

The reaction of nature is a blindingly flashing red - light that man's actions are unnatural; that he need be true to his inner demands, which acted upon automatically set a proper balance within human consciousness and adjust the physical conditions in the entire creation around him.

There is no other account to my understanding that realistically presents the human condition and the nature of God.

«Can human nature which has been so long conditioned by the stimuli of capitalism,» asked the CENTURY, «discipline itself while still subject to the same stimuli, to the point of curtailing its greed for profits when profits are to be had?»

It's natural to want to speak of human nature — instead of the human condition — because of the Rousseau / existential or....

Granted that religious forms and institutions, like other fields of human and cultural activity, are conditioned by the nature, atmosphere, and dynamics of a given society, to what extent does religion contribute to the cohesion of a social group and to the dynamics of its development and history?

Elsewhere, Berger elaborates by pointing out that religions provide legitimation and meaning in a distinctly «sacred» mode, that they offer claims about the nature of ultimate reality as such, about the location of the human condition in relation to the cosmos itself.

Any universe created by the multiverse generator would need to include both (a) the positive conditions necessary for life (i.e., the fine - tuned laws of nature) and (b) the negative conditions necessary for human existence (i.e., the absence of V - class objects).

Under liberalism, human beings increasingly live in a condition of autonomy such as that first imagined by theorists of the state of nature, except that the anarchy that threatens to develop from that purportedly natural condition is controlled and suppressed through the imposition of laws and the corresponding growth of the state.

He can not enjoy the luxury of speculative detachment from the issues that fact the human community, since the very nature of what he investigates is conditioned by his investigations

Such an account is inevitably conditioned by the historian's scale of values and by his fundamental convictions about human nature.

Newman explains: «A man who thus divests himself of his own greatness, and puts himself on the level of his brethren, and throws himself upon the sympathies of human nature, and speaks with such simplicity and such spontaneous outpouring of heart, is forthwith in a condition both to conceive great love of them, and to inspire great love towards himself.»

To avoid facing up to this reality we argue that these conditions are exceptional, temporary, the result of personal inadequacy, necessary for national security or simply a reflection of «human nature» — the prime excuse for escaping responsibility and avoiding action.

As I indicated in my essay, Darwinism denies the fundamental assumption of Marxism» the radical malleability of human nature as a contingent product of social and economic conditions.

But in every historical human condition the eternal dignity of man ought to be admitted, and all should have the chance of realizing the ultimate nature of freedom, that is, the action of eternity in time.

Abolishing all the inhuman conditions of life in society, and thus humanizing the relation to the material world and nature, the human person will transcend all forms of alienation.

Because, it is claimed, evaluation presupposes valuation as a condition of its possibility, any merely «disinterested» or «value - free» understanding of human reflection is of necessity excluded.20 Any consideration of the evidence of experience could only in the nature of the case ever illustrate, but logically could not falsify what must always necessarily be the case, even if such a consideration could well force a limited reconstrual of the hermeneutical analysis always itself presupposed in the strictly conceptual presuppositional analysis which uncovers the necessity of such elemental valuing.21

Viewed in this light, any appearance of inferiority of the Son and Spirit to the Father merely reflects our limited human condition and does not take into account the eternal nature of God.

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.

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.

We debate endlessly about Peace, Democracy, the Rights of Man, the conditions of racial and individual eugenics, the value and morality of scientific research pushed to the uttermost limit, and the true nature of the Kingdom of God; but here again, how can we fail to see that each of these inescapable questions has two aspects, and therefore two answers, according to whether we regard the human species as culminating in the individual or as pursuing a collective course towards higher levels of complexity and consciousness?

When we humans were primitive thousands of years ago, we survived because nature provided us the basic conditions for life, that is called anthropic environment that until now sustained our existence, We as creatures never affect the environmental balance, but today because of many synthetic products our existence had endangered nature, that awareness developed a kind of concern for us to correct some of what we seemed us environmental abuse, That is the phiysical or material aspect of reality, in the spiritual part of our responsibility we also began to realize the meaninglessness of our existence without God, and for the atheists the reverse, Why do you think is the reason?

Christianity «was founded in an act of expiatory pain, has regarded human suffering as not only inseparable from the nature of life on earth, as a matter of observable fact, but also as a necessary condition in spiritual formation.»

Still, in light of God's willingness to have faith in his creature by intending these moral powers for man and limiting his own powers for the sake of giving man «space» in which to be more than a «robot» or a «puppet» in a «stage play,» and most especially in light of God's willingness to enter into the worst of man's human - historical condition via the incarnation for the sake of redeeming the «lifeworld» that man, by his powers, has corrupted through sin, the moral agent can ultimately affirm his or her moral nature in confidence that this «image of God» will not only not be lost but will continue to be affirmed and redeemed to the glory of God.

That so many of the most difficult conditions are associated with aging means also that, given human nature itself, the ragged edge of aging will most likely always and necessarily generate new debilitating and lethal conditions to replace those earlier reduced or eradicated.»