The defect in this confidence in individual conversion is that it obscures the dual and social character
of human selves and the individual and social character of their virtues and vices.
We think not only of objects as self - contained in particular regions of space and related to one another only externally, but we think
of human selves that way, too.
All our «false paths
of human self - understanding reach their true end only through divine grace.»
But if one day it becomes clear that this a priori does not exist at all, but was a historically conditioned and transient form
of human self - expression, and if therefore man becomes radically religionless and I think that is already more or less the case (else how is it, for example, that this war, in contrast to all previous ones, is not calling forth any «religious» reaction?)
«20 God's relation to the world is to be understood as analogous to the relation
of the human self to its body.
Illustrative of this fact is the way a study of Buddhism can enrich our understanding
of the human self and God.
It is now widely believed that the self - identity
of the human self (or the human person) can not be that of a substance.
The aim of this essay is to interpret these insights from a process perspective and thereby illuminate certain aspects
of the human self.
Trees and rocks are just as much a part
of the human self as are other human beings.
The democracy of desire rests on the principle
of human self - determination and self - sufficiency, which is the antithesis of the principle of reverence upon which democracy should be founded.
In truth, however, like Aquinas, Kant could have had it both ways, postulating a divine perceptor who would not displace but rather sustain, enlarge, and explain the liberty
of the human self.
Once they are unmasked, shown for what they really are, religious belief and the idea of God can be useful instruments
of human self - understanding, revealing to us our essential nature and worth.
But the clarification and development
of human self - understanding was for Hebrew man a function of his beliefs about Yahweh.
Liberal philosophy rejected this requirement
of human self - limitation.
Yet implicitly it was constituted as a constructive or normative project: What it presented as a description of human voluntarism in fact had to displace a very different form
of human self - understanding and long - standing experience.
The gradations in the consciousness of the self with which we have hitherto been employed are within the definition
of the human self, or the self whose measure is man.
It might seem that in the case of those who direct our attention dominantly to the future, the threat
of human self - destruction would play a central role.
On the contrary, there is a much more imminent threat
of human self - destruction through nuclear war.
... The immediate task of philosophy, which is at the service of history, once the saintly form
of human self - alienation has been unmasked, is to unmask self - alienation in its unholy forms.
A full discussion of Whitehead's concept
of the human self is in Chapter VI.
This theological perspective is much broader and more sweeping in scope than what appears in the X chromosome study which does not ask about the total orientation
of the human self.
The German philosopher glorified the process
of human self - transcendence.
Whitehead's concept
of the human self is that it is a highly - ordered complex of actual occasions.
Hence «private property» is considered here as an expression
of human self - alienation.
Fullness
of human self - realization is denied to both, and this contradicts the love that is intended or desired.
But it is evident that the realization of the inadequacy of a life dominated by the spirit
of human self - determination is of great religious importance.
The calling to create, recreate and develop cultures arises out of the involvement and transcendence
of the human self in relation to nature and to other human selves under God's purpose.
This unwillingness is based primarily upon what he considers to be an undeniable and irreducible fact
of human self - intuition: when one is directly aware of himself in a specific moment, he is aware of «himself» as a single unit of action and not of any system of cells.
Therefore, each moment of experience
of the human self must make it a slightly different and novel self.
Buchler develops a theory
of the human self in several works.12 The individual is a whole - self - in - the - process - of - becoming.
Another reason, it must be added, for the collapse of the romantic movement was the increasing implausibility» of assuming the fundamental goodness
of the human self.
With regard to the higher levels, it may be questioned whether Whitehead's account of the continuity and identity
of the human self is satisfactory.
Man is so to speak only accidentally or occasionally claimed by God, and it is possible to suppose that he might not be so claimed, that this demand of God probably sometimes ceases because it is not an essential element
of the human self before God.
The organic interpretation was an advance on the mechanical but still lacked the awareness
of the human self.
As to whether intelligent alien life exists, certainly Holloway found that idea «thrilling» but there is already more than enough to consider concerning terrestrial life, its evolution and the nature
of the human self to warrant its discussion here.
For a God who dwells in and relies upon the various strata of cosmic process would be «dependent» not only on the performance of sub-human emergent dimensions, but also on the considerably less predictable interpersonal processes
of human self - integration (Or comparable «conscious» processes in other corners of the universe).
This experience is at the heart
of human self - consciousness, in our inherent, meaningful relationship with our distinct environment.
That is to say, all realistic social morality requires keeping the relation between power, law and love in tension, till the sources
of human self - alienation are overcome and loving relation which has spontaneity as its character is possible.
It is a mystery which brings Job to silence and Qoheleth to recognition of the vanity
of human self - sufficiency.
On the other hand, postmodern interpretations
of the human self, language, and textuality, while often couched in nonreligious terms, call into question many assumptions of critical exegesis and suggest sympathy with the themes and sensibilities of the premodern Christian tradition.
In the pre-modern ages human consciousness was dominated by a feeling of helplessness in the face of all natural and supernatural forces, causing people to acknowledge their absolute dependence on divine help, whereas the modem age has been marked by a high degree
of human self - confidence and the belief that humans can at last master the forces of nature, justifying an optimistic hope for the human earthly future.
But while Martin's space cult might lie at on the far end of the spectrum
of human self - delusion, there's plenty to go around...
In Verhoeven's pic, Murphy maintains some semblance
of his human self, but those shreds of humanity can only be applied to his position as a law enforcement officer.
Massive redeeming feature is the cinematography.l have never seem Florida captured in all it's beauty of weather and landscapes allied to the vulgarity of retail Americana.It is a visual feast and highly evocative and atmospheric.William Dafoe is always highly watchable.The film is lacking is compassion and humanity and has too much one way traffic
of human self inflicted hardship.
A timeless story
of human self - discovery and connection, Moonlight chronicles the life of a young black man from childhood to adulthood as he struggles to find his place in the world while growing up in a rough neighbourhood of Miami.
No other film, however, has examined the dissolution
of the human self as closely or in the same specific ecological context as Annihilation.
The title of the show refers to Lacan's ideas about child development and the age
of human self consciousness.
Not exact matches
According to Wolcott, Uber has a strategic intent
of providing
self - driving cars, but while the technology evolves it is managing with
human drivers.
Rather than pay up, Uber got into a lengthy debate with the state in which Anthony Levandowski, vice president at Uber's Advanced Technologies Group (and founder
of the
self - driving startup Otto that Uber acquired) argued Uber wasn't actually testing «autonomous vehicles» because all its vehicles had
human drivers aboard and would for the foreseeable future.
Recode obtained documents that show Uber's
self - driving cars require the
human standby driver to take control an average 10 times for every 8 miles
of driving.