Sentences with phrase «new human self»

An exploration of volition, creativity, and a new human self - image as these are illuminated by biofeedback research.

Not exact matches

A new study says a fleet of self - driving cars would be far more efficient than a bunch of error - prone humans.

Human Rights Watch just released a new, rather self - explanatory report titled Losing Humanity: The Case Against Killer Robots.

Monday's accident may also call into question new regulations from states like California and Arizona that are letting auto and tech companies test self - driving vehicles without human backup drivers that can intervene if the vehicle makes a mistake.

Power grids had to be built, machines had to be replaced and new applications took years to develop.9 For similar reasons, it could take many years for self - driving vehicles to completely displace human - driven taxis, trucks and buses.

While convergence does happen in religion from the perspective of the human psyche being adapted through its self - deceptive capabilities (e.g., as a coping mechanism), we didn't land in the new world with the discovery of the same kind of scripture stemming from a singular God.

The struggles faced today by East and West demand a new insight into the human condition, an insight realized in the cross of a self - giving God and consummated in the response of human love and obedience.

Our «intuitive sense of self», says a New Scientist magazine special issue, «is an effortless and fundamental human experience.

Along with Erich Fromm (with whom she was associated at the Berlin Psychoanalytic Institute and later in New York City) and with Adler, Rank, and Sullivan, she rejected Freud's compartmentalized conflict - centered, biologically reductionistic model of human personality in favor of an emphasis on the functioning of the self as whole in its relational context.

A contemporary faith that opens itself to the actuality of the death of God in our history as the historical realization of the dawning of the Kingdom of God can know the spiritual emptiness of our time as the consequence in human experience of God's self - annihilation in Christ, even while recovering in a new and universal form the apocalyptic faith of the primitive Christian.

Human temporality therefore tries to divine what the future may bring; it takes the whole of itself (past, present and its future) and puts its whole destiny in an Absolute (ideology, deity, even the self) in the hope and belief that it may be reborn to a new space - time dimension, the eschatological, and thus possess the fullness of time.

«Scattered throughout these essays are self - affixed labels such as «we anti-representationists,» «we Western liberal intellectuals,» «we partisans of solidarity,» «we pragmatists,» «we new fuzzies,» «us shepherds of Being,» «we enlightened post-Kuhnians,» «we anti-essentialists,» «we moderns,» «we humans,» «we bourgeois liberals,» «we Deweyans,» «we pragmatic Wittgensteinean therapists.»

What I have found most relevant is Colossians ch.3 in the light of which it is legitimate to speak of the gospel as the news of the New Man Jesus Christ («Put on the new self, the new humanity»); and more especially it is valid to present the new fellowship of mutual forgiveness created by the Divine Forgiveness in Christ and expressed in the Eucharist and the social koinonia of the church as the foretaste of true human community as the essential gospel («Forgiving one another as the Lord forgave you»New Man Jesus Christ («Put on the new self, the new humanity»); and more especially it is valid to present the new fellowship of mutual forgiveness created by the Divine Forgiveness in Christ and expressed in the Eucharist and the social koinonia of the church as the foretaste of true human community as the essential gospel («Forgiving one another as the Lord forgave you»new self, the new humanity»); and more especially it is valid to present the new fellowship of mutual forgiveness created by the Divine Forgiveness in Christ and expressed in the Eucharist and the social koinonia of the church as the foretaste of true human community as the essential gospel («Forgiving one another as the Lord forgave you»new humanity»); and more especially it is valid to present the new fellowship of mutual forgiveness created by the Divine Forgiveness in Christ and expressed in the Eucharist and the social koinonia of the church as the foretaste of true human community as the essential gospel («Forgiving one another as the Lord forgave you»new fellowship of mutual forgiveness created by the Divine Forgiveness in Christ and expressed in the Eucharist and the social koinonia of the church as the foretaste of true human community as the essential gospel («Forgiving one another as the Lord forgave you»).

Braun argues that because a common anthropology is shared by Jesus, Paul, and John, while the various christological formulations of the New Testament differ widely, it is actually a particular human self - understanding that is the final reference of the text (4: passim).

As Lasch has observed elsewhere in his critique of Sheehy's book, negotiating the crises and «passages» of one's life simply by shedding old selves, not panicking, and taking on new interests denies the human need to grow to maturity through continuity with one's old selves and the people of the past.

This eschatological consummation will be the death of the transcendent God, his self - negation by a total incarnation of actualization «throughout the total range of human experience, «18 his «kenotic passion» fulfilled in a «new and liberated humanity «19 — a humanity liberated from even the memory of God to become its own Divine Selself - negation by a total incarnation of actualization «throughout the total range of human experience, «18 his «kenotic passion» fulfilled in a «new and liberated humanity «19 — a humanity liberated from even the memory of God to become its own Divine SelfSelf.20

And it is not so much imitation of the picture of Jesus given in the New Testament as it is imitation of the response which is God's action and to which the New Testament witnesses, whereby God's intention in creating us «toward the divine self» is manifested in a concrete human life.

Its two revolutions — its anthropological individualism and the voluntarist conception of choice, and its insistence on the human separation from and opposition to nature — created its distinctive and new understanding of liberty as the most extensive possible expansion of the human sphere of autonomous activity in the service of the fulfillment of the self.

We may recall that Christianity is in the first instance a gospel, a proclamation, in which it is declared that the eternal Reality whom men call God has crowned His endless work of self - revelation to His human children by a uniquely direct and immediate action: He has come to us in one of our own kind, the Man of Nazareth, uniting to Himself the life which, through His purpose, was conceived and born of Mary, and through this life in its wholeness establishing a new relationship to Himself into which the children of men may enter.

Before we set out Whitehead's view, it should be noted that if his view really is a different way of looking at real things, then we will need to think about freedom, human action, responsibility, the meaning of life, the self, etc. in a new way.

Griffin & Sherburne, New York: The Free Press, 1978, 104) In short, the self which is the «entirely living» nexus of the human body is not an enduring entity; i.e., it is not a soul.

Griffin & Sherburne, New York: The Free Press, 1978, 101 - 105) The self is the highest or regnant «entirely living» nexus in the human body.

A man who is utterly self - contained and whose chief ambition is to be «self - existent» and hence to exist without dependence upon relationships of any sort, is a man whom we regard as an unpleasant if not vicious specimen of the race; and it is odd that deity has been regarded, and this even in Christian circles, as more like such a self - contained human being rather than as like a man who in every area of his life is open to relationships and whose very existence is rich in the possibility of endless adaptations to new circumstances.

Both saw that some human pain and torment are punitive, that some trouble is disciplinary was taken for granted, that in one way or another the cosmic process should not in the end be ethically unsatisfactory, that the whole experience of suffering remained mysterious, but that the climactic element in the New Testament's contribution to the understanding of suffering is to be found in its treatment of vicarious self - sacrifice.

The new self of each moment partly includes the old experiences through memory, although Hartshorne does not exclude as inappropriate some talk of an old self with new experiences, provided it is clearly understood that the old self is contained within the new experiences and not the converse.4 Furthermore, he reasons that, if human experiences were the properties of an identical ego instead of the ego's being the property of the experiences, then to know an individual ego would mean to know all its future; and, therefore, we could not really know the individual in question until his death.5

At any rate, Hartshorne states that, as with a human personality, the concrete divine personality is partially new each moment, with each new divine self remembering its predecessors and anticipating vaguely its successors.55 However, he has little to say concerning how long a «moment» might be for God.

When my new acquaintance discovered that I was a theologian and that I was particularly interested in studying how Romanesque art and architecture illustrated the Augustinian - Anselmian character of the faith of the early Middle Ages — with its profound pessimism about the human condition apart from grace — the conversation sent him into a mood of self - reproach and even to consideration of abandoning his dissertation topic.

New Testament theology is thus disqualified from playing a constructive role in the forming of a theological method which shall take seriously the problem of faith and history, and particularly this faith, rooted as no other religious faith is, in the very concreteness of history, and becomes nothing more than»... the first permanent expression of the distinctively Christian consciousness, and begs the question of the external history of that consciousness» (Ibid., 57, 58) «thus leaving... theology with nothing to discussion except the human need for self - understanding in general.»

NOVA explores a range of intriguing new evidence for Neanderthal self - expression and language, all pointing to the fact that we may have seriously underestimated our mysterious, long - vanished human cousins.

Chastened by our new awareness of the historicity, relativity, and linguistic constraints that shape all modes of human experience and consciousness, we may nonetheless attempt here to demonstrate that there already exists, even in the consciousness of skeptics and critics of revelation, a natural and ineradicable experience of the fact that reality at its core has the character of consistency and «fidelity» that emerges explicitly in the self - revelation of a promising God.

The emergence in Jesus of that structure of existence in which the human self coalesces with the immanent Logos is the recovery at a new level of the structure that predominates in all things apart from human beings..

Above all, it may come when the idolatry and self - centredness in the human loves are exposed and we discover the meaning of God's forgiveness freely given, offering us acceptance and new life.

8 For a striking sociological study of the «affective» aspect of computer programming, see Sherry Turkle, The Second Self: Computers and the Human Spirit (New York: Simon and Schuster, 1984), especially Chapters 3, 5, and 6.

In C. Lloyd Morgan's terminology, Whitehead seems to hold that human mind and self - consciousness are «resultants»; novel reorganizations of potentialities and principles present from the beginning and common to all; whereas for Morgan himself, by contrast, mind represented an emergent quality, wholly new, different and inexplicable in terms of what had come before.

In a general sense, one can speak of four areas of struggle: (i) the system of economic exploitation and social stratification (racial segregation, women's working conditions, unemployment and the new legislation of «flexibility and «deregulation); (ii) the ideology (the way of representing the world, social relations, etc.) that justifies the system — the new ideologies of race superiority, the religious legitimation of competition and the so - called free market as the only and sufficient way of organizing human life (iii) the ways in which the consciousness of the oppressed, is led to interject this ideology of domination and to develop a feeling of self - denial and self - devaluation; (iv) the atomization of the society through the weakening and destruction of neighborhood, workers and local cultural manifestations.

The guilt, self doubt, and worry that plagued nearly every waking moment of my life for the past twenty five years, has been replaced with a new wonder, a sense of adventure, and a freedom that can only be had when one is no longer shackled to a belief system that threatens to punish you for every human thought, word, or deed.

Dobzhansky stresses that with human self - consciousness we are dealing with something that is radically new.

We have quoted the Scots theologian Chalmers who spoke of «the expulsive power of a new affection» as a means of purifying and ennobling human existence; and the historian of French spirituality, Henri Bremond, has written about the way in which prayer, at its best, is «a purification of the self.»

And just as in human contacts the new understanding created by encountering another in love and trust is kept pure only when it permanently retains its connection with the other who is encountered, so too the self - understanding granted by faith never becomes a possession, but is kept pure only as a response to the repeated encounter of the Word of God, which proclaims the act of God in Christ in such a way as continually to represent it.

God as Environer Holloway's book, Catholicism: A New Synthesis, does not present the self - communication of God as something that actually constitutes the human person as such.

• The need to exercising self - compassion as you process emotions • Emotional purging in a conscious way to move to an easier parenting journey • Moving passed mindfulness and consciousness to peacefulness • Functioning as a peaceful human being • Moving from «doing» to «being» • The value of peaceful presence, free of emotional trigger, for your kids • Modelling ownership of behavior for your kids • Peacefulness as a practice that takes time • Parenting as an extension of nature: gradually forging new pathways in your relationships and being expansive, not staying «stuck» • The healing power of authenticity with your kids • Aiming for perseverance and presence, not perfection • Exercising compassion for others and recognizing we don't know their struggles • Learning how not to try to control others and focus on self to remain peaceful • Journalling as a practice to release emotions • Finding opportunities for stillness • Releasing others from the responsibility for reading your mind • Shifting to a solution focus to create momentum • Fear: being curious about it to avoid being driven by it • Showing up in your own home to make a difference in the world • Practical ways to nourish yourself • Unconditional love — what does that look like?

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.

We must come together in a new partnership with our faith - based institutions, civil society, businesses and government to create a powerful locomotive for transformation so that our President's coordinated program of economic and social development policies will create «an optimistic, self - confident and prosperous nation through the creative exploitation of our human and natural resources and operating within a democratic, open and fair society in which mutual trust and economic opportunities exist for all.»

Mr. Speaker, I have every confidence that with all of us working together under the President's leadership, we can march forward to a Ghana beyond aid in a new, more matured, and mutually beneficial relationship with our external partners, and advance towards our national vision of building: «An optimistic self - confident and prosperous nation, through the creative exploitation of our human and natural resources, and operating with a democratic, open and fair society, in which mutual trust and economic opportunities exist for all».

Sen. Kirsten Gillibrand, D - New York, filed a resolution with Sen. Ted Cruz, R - Texas, to condemn the use of civilians as human shields by the terrorist group Hamas and support Israel's right to self - defense.

There isn't even a new, self - sustaining human disease.

The advancement, using a new kind of synthetic polymer (a polymer is a large molecule composed of many repeated smaller molecules) has self - healing properties that mimic human skin, which means that e-skin «wounds» can quickly «heal» themselves in remarkably short time — less than a day.

The results of the new study are notable because positive effects of an intervention, especially one that aims to improve self - regulation and academic achievement, can be difficult for researchers to find, said McClelland, the Katherine E. Smith Healthy Children and Families Professor in the College of Public Health and Human Sciences.

- Our results provide new insights into the mechanisms of how POLR3G gene regulates stem cell state, which in turn sheds light on the complex mechanisms with which human embryonic stem cells both self - renew and maintain the ability to differentiate.

New research, published in Frontiers in Human Neuroscience, examines how frequently and in what order these different aspects of self - reported near - death - experiences occur.