The third important consequence of this doctrine is the affirmation
of human creativity as implicit in the imago dei.
Not exact matches
We often think
of creativity as the domain
of a special, gifted subset
of humans -; unusual creatures magically endowed with a mysterious creative talent.
We often think
of creativity as the domain
of a special, gifted subset
of humans -; unusual creatures magically endowed with a mysterious
In its broadest sense, design may be defined
as the rigorous application
of human intellect and
creativity in the search for beautiful, efficient and sustainable solutions.
It needs to be noted that in the inherited Western tradition,
creativity has been seen
as an attribute
of creatures with mentality, that is to say
of human beings only.
Marriages,
of course, are only
human; they go wrong and break down; but it is still within marriage, and the families that spring from marriage, that most people come closest to an understanding
of true love and
creativity, which is
as close
as man can get to God.
In any event, I will assume the principle
of environmental respect
as I also assume the coincidence
of maximizing
human good and maximizing
creativity as such.
A.: It is reasonable to hope that science and technology, along with other expressions
of human imagination and
creativity, will find progressively better solutions to our problems
as time goes on.
Now that most
of the world is necessarily turning its back on the soil, to start one's own business has replaced that fundamental
human urge to farm one's own land — it is an expression
of the natural
creativity in man, and
as such a profoundly moral impulse.
Moore proposes instead that if we accept Whitehead's conviction that
as creativity operates in living things it aims at the enhancement
of life, we then will interpret
human behavior in terms
of the will - to - life.
The spiritual vision
of modernity
as we know it in ideology and practice has emphasized three aspects
of realty, namely progress through differentiation and autonomy
of individuality; the concept
of the world
as history moving towards the Future through the
creativity of human rationality; and the ethos
of secularism
as the basis
of social ordering.
Kaplan maintained: «The
human mind,
as Kant has shown, can not really solve the problem
of absolute beginnings, and identifying
creativity with transformation marks the limit
of its capacity (MOG 61).
Just
as Whitehead held to a dualism
of God and World, so Kaplan held to a dualism
of God (
creativity) and world (chaos), but in Kaplan's case this was because
of what he deemed to be the limits
of the
human mind.
As noted before, the experience
of creativity, or more pointedly in a
human context, the experience
of freedom.
Rather than leaving this
as an uninvestigated discovery,
as scientific reductionism and materialism would have us leave it, the Holy Father invites us to remit the question to those areas
of study which have the appropriate competence, which comprise
human subjectivity and
creativity within their appropriate object: namely philosophy and theology.
If we assume,
as we presently do, that the primary goal
of both God and concerned
humans is to maximize freedom (
creativity) for the greatest number, it is the following query with which we must be concerned: Do continuous divine persuasion and occasional
human coercion, in conjunction, better maximize freedom than would continuous divine persuasion alone?
But God's primary goal is for each
of us to be
as fully self - creative
as possible, even if such
creativity results in
human oppression, and this is why God would not unilaterally keep self - creative individuals from abusing the freedom
of others even if this could be done.
The Christian then is not necessarily committed to a metaphysical view
of man in which God must appear
as a threat to
human creativity.
What has been claimed
as revelation from a divine source
of knowledge is in fact the product
of human creativity, stretching back over a very long time and involving countless people.
An exploration
of volition,
creativity, and a new
human self - image
as these are illuminated by biofeedback research.
But the root cause
of the opinion that God is a threat to
human creativity is due not to a defect in logic but to the false assumptions derived from a static frame
of reference that pictures God
as a metaphysical and Transcendent Other, and this world
as an autonomous natural order.
Nicholas Berdyaev the Russian philosopher was most critical
of the traditional Christian ethics which confined itself to the ethics
of law and ethics
of grace and ignored the ethics
of creativity, while secular modernity to which Christian modernism succumbed, elevated the
human vocation
of creativity as supreme and
as capable by itself
of solving the problem
of destructivity within it without the need
of grace and even
of law in the long run Anthropology got perverted on all sides by converting Creation into an order
of static laws which are only to be obeyed and perfected by grace in Catholic thought and by getting validated for collective existence without criticism but to be rejected
as totally irrelevant in the realm
of existence in grace in Protestant thought.
His ideas regarding God's responsive involvement in the world, his ever - changing action upon it and reaction to it, and his own enrichment through history and
human creativity must surely be accepted by Christians
as authentic insights into the nature
of the living God.
As creatures made in the image
of the triune God who creates ex nihilo,
human beings have the capacity for
creativity.
I have the feeling that so long
as the Multinational Corporations remain the sole source
of technological
creativity, it is impossible to replace it however inhuman they become, unless a similar technical
creativity is shown by an alternative
human pattern
of society.
Growing numbers
of theologians are consciously adopting the thesis
of radical
human creativity to the extent that the difference between religious humanism and such theists
as Tillich, Bonhoeffer, Novak and Duméry is not
as great
as we may think.
Once again we find in cosmological approaches such
as Whitehead's and Berry's an acknowledgment
of the pervasive
creativity of nature, whereas existentialist and psychologically based theologies tend to confine
creativity to
humans (and God) alone.13
The central issue in the early debates between Fundamentalists and Modernists was on the question whether the gospel should emphasize
as the essence
of the gospel, deliverance
of the
humans from sinfulness or affirmation
of the
human vocation to
creativity and cooperation with God in recreating nature and society according to the purpose
of God.
Humans came to be seen less
as fallen creatures living in a fallen world and more
as autonomous, rational beings, capable
of choice,
of doing good
of their own free will, and
of creativity.
I am thinking also
of the many recent theologies that have closely followed a psychological and social - scientific paradigm according to which culture is interpreted primarily
as a
human construct without any reference to the cosmic roots
of human creativity.
As the ancients knew, «Christ became what we are that he might make us what he himself is,» Thus the final reality is not that all works
of human creativity are pervertible, but that they are redeemable.
As such it is always subject to errors that can be controlled but not governed entirely by practical and / or socially established evaluative or critical methods.18 The indispensable factor of interpretation in the dynamic processes of semiosis even leads to the idea that there is a generic form of imagination in physical becoming, in addition to a primary or radical form in human perception, a consideration that would indeed justify calling creativity the category of the ultimate, just as Whitehead maintain
As such it is always subject to errors that can be controlled but not governed entirely by practical and / or socially established evaluative or critical methods.18 The indispensable factor
of interpretation in the dynamic processes
of semiosis even leads to the idea that there is a generic form
of imagination in physical becoming, in addition to a primary or radical form in
human perception, a consideration that would indeed justify calling
creativity the category
of the ultimate, just
as Whitehead maintain
as Whitehead maintains.
At a
human level,
creativity is the «prius»
of all our feeling, acting, thinking, and hoping,
of our reality
as language - speakers and
as conscious deciders.
One corollary
of this view is that
creativity in
human relationship can never be the sheer imposition
of one will upon another, It must be the kind
of action, with whatever coercion is involved, which so far
as possible leaves the other more free to respond.
The first is that,
as an instinctive Platonist, I naturally believe that every genuine act
of human creativity is simultaneously an innovation and a discovery, a marriage
of poetic craft and contemplative vision that captures traces
of eternity's radiance in fugitive splendors here below by translating our tacit knowledge
of the eternal forms into finite objects
of reflection, at once strange and strangely familiar.
Karol Wojtyła speaks
of thought
as the basis
of human creativity and the source
of human culture.
As for Jesus himself, his
human power
of imagination was fully alive and in harmony with what we may by analogy call his divine imagination or
creativity.
They may be regarded
as precursors
of human creativity, and point to the existence
of unsuspected potentials in the organism which are dormant in the normal routines
of existence but emerge in response to new challenges offered by the environment — a zoological analogy to Toynbee's paradigm
of Challenge and Response.
If you'll permit me to leave this thought: I have concluded after many years
of «church hopping» to finally «no church» that what we need in the «church» is not anything «new»
as stated in your last paragraph but rather a «liberation from»... I conclude that the church (organized or free) considers this return to liberty (brought about by Christ)
as a legitimate «next step» in the history
of «church» but that is firstly a lie and secondly opens up a door for even more destructive
creativity by
humans.
John Paul II took Catholic social doctrine in a new direction by teaching that, in the post-industrial world
of the twenty - first century, Adam Smith's «wealth
of nations» resides, not so much in stuff (
as in natural resources or land)
as in
human creativity: in ideas, skills, work - habits and entrepreneurial instincts.
Even a glance at the issue's table
of contents shows the article by the Acton Institute's Kevin Schmiesing, «Another Social Justice Tradition: Catholic Conservatives,» which highlights and quotes CA: «The pope approves
of that capitalism «which recognizes the fundamental and positive role
of business, the market, private property, and the resulting responsibility for the means
of production,
as well
as free
human creativity in the economic sector.
Maleness and femaleness are essential components
of our unique dignity
as human beings created in the image
of God, for through these realities we participate in the divine
creativity and its fruitfulness.
The
human capacity for
creativity and collaboration allows our species to make works
of art
as well
as warfare, said anthropologist Agustín Fuentes during a lecture at AAAS» headquarters on 7 December.
«Far from the traditional risk - focused assumptions, extreme sports participation facilitates more positive psychological experiences and express
human values such
as humility, harmony,
creativity, spirituality and a vital sense
of self that enriches everyday life,» Professor Schweitzer said.
Without questioning these hypotheses, in Play, Playfulness,
Creativity and Innovation, Patrick Bateson and Paul Martin advance a theory so compelling
as to seem obvious: «We argue that play is an important form
of behaviour that facilitates
creativity, and hence innovation, in... the natural world and
human society.»
From the psychology and neuroscience around play,
creativity, dreaming and sleep, we can
as easily derive a picture
of human cognition that doesn't recoil from the buzzing, blooming demands
of everyday life, but exults in using imagination, stories, abstraction and metaphor to comprehend the world.
Scientists believe that the ability to behave in a way that appears random arises from some
of the most highly developed cognitive processes in
humans, and may be connected to abilities such
as human creativity.
Could such curiosity be a driving force behind the emergence
of creativity in
humans as well?
Although this doesn't mean that Neanderthals weren't
as intelligent
as humans, the brains
of Homo sapiens developed to support higher - order functions, such
as creativity and communication.
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