Sentences with phrase «of human thoughts»

Dominique Boutaud: «I play with forms that have the power of human thoughts and the love I have to use bright colors indicates the motion of life.

Term paper ideas are the sets of human thoughts which can be applied in relation to certain thematic or scientific subject.

These obsolete views which belittle women and ignore the actual emotions of human being like the dross during the progress of human thoughts, ended up would be wiped.

I might have special characteristics, but these are all drawn from the reservoir of human thoughts and feelings.

Rationality and creativity, intuition and analysis, intrinsic and extrinsic drive, expert and beginner's mindsets, these are all essential aspects of human thinking.

Kurzweil, whose new book, How to Create a Mind: The Secret of Human Thought Revealed, comes out next month, believes this will start to happen around 2045.

Judicial decision making calls for wise employment of that singular form of human thought known as legal reasoning.

Modernity was the effort to destroy the claims of the medieval church to authority in order to put its own conceptions of human rationality at the center of human thought.

No, according to Christian theology God determines and acts by the counsel of his own will, independent of human thought or input, and for the sole reason of accomplishing His divine purpose.

It is easier to defend the idea that the bible is not the word of god, but simply a history of human thought and just as we discard old scientific ideas when we have new information, we discard old philosophical ideas.

Secondly, Townsend discovered that unwritten indigenous languages were not simple or primitive but rather extremely complex and capable of expressing the full range of human thought and emotion.

The seventh lecture of William James's pragmatism series bore the title «Pragmatism and Humanism,» and included the statement: «When we talk of reality «independent» of human thinking, then, it seems a thing very hard to find.»

The findings in these new fields of inquiry may possibly require important modifications in the scientific account of human thought, but not, as far as now appears, in the direction of re-establishing a simple body - soul duality.)

Long after the earth is gone Hagadabini will help our awareness grow as one through many rearrangements of the clusters of human thought.

The monological, «performer» stereotype of conventional preaching, as we have seen, frustrates the clergy, impoverishes the laity, and fails to engage men who are living on the frontier of human thought and action.

This point of view fully respects the progressive experimental concentration of human thought in a more and more lively awareness of its unifying role; but in place of the undefined point of convergence required as term for this evolution it is the clearly defined personal reality of the incarnate Word that is made manifest to us and established for us as our objective, that Word «in whom all things subsist.»

Much of human thought proves to be rationalization, that is, a means of justifying to oneself or to others conduct that does not measure up to accepted standards.

He will not require not merely that the new knowledge be used as the foundation of the proof, but that the very spirit and atmosphere of the new knowledge enter in such a way into thedemonstration of God's existence, that the complexities and confusions of human thought engendered by the new knowledge shall be resolved in harmonious unity in the postulate of God's existence, nature, and relation to created being.

«1 But despite Plato's insight that power is involved in both the ability to affect and the ability to be affected (with its implication that reality and value might involve both), there has been a persistent tendency to favor what Bernard Loomer has called unilateral power — the ability to affect while remaining unaffected.2 Although this tendency is evident in every field of human thought, it will be appropriate to examine it first in the philosophical tradition, where it goes hand in hand with the valuation of being over becoming.

It is striking that neither this new centre at St. Mary's, nor the university's other research «centres», seem to have any element concerned with this important aspect of human thought.

In the development of human thought and perception, the shift from primary orality to vowelised literacy involves the movement from an implicit sense of things in concrete operational thinking to explicit concepts articulated through abstract thinking.

Most religionists start from the assumption that the beliefs and behaviors they examine are products of human thought, intention and emotion.

The two natural modes of human thought, according to Bruner, are paradigmatic thought (logico - scientific thinking that rests on description, explanation and verification) and narrative thought that weaves together action and consciousness (NPM) 3 Consciousness is the thinking, feeling and willing of the human person.

The world of human thought today presents a very remarkable spectacle, if we choose to take note of it.

Hence, a distinction must be made between cosmology (i.e., the study of material changes) and history proper (i.e., the study of human thinking).

Metaphysics, in that respect, is the study of the general characteristics of reality by means of the description of changing presuppositions of human thought, of which cosmology is a part.

Only in that way can it be made clear how being manifests itself in the evolution of human thought.

This is a universal rule governing all forms of human thought; there can be no reason why metaphysics should be an exception.

«11 A priori ideas are no abstractions of the human mind, but form an immaterial world of potentialities, that are not only preconditions of the sensible reality, but also of human thought itself.

Because of this divergent process of actualization — the material past is dead, the mental past is alive — a distinction must be made between cosmology or pseudo-history and history proper (i.e., the study of human thought).

The two processes are inevitably linked in their structure, the second requiring the first as the matter upon which it descends in order to super-animate mt.. This view entirely respects the progressive effective concentration of human thought in an increasingly acute consciousness of its unitary destiny.

Perhaps the best description of my reaction is from Benjamin Breckinridge Warfield: «There is no other such gulf in the history of human thought as that which is cleft between the apostolic and the immediately succeeding ages.

Whether the Muslim philosophers succeeded or failed is another matter, but the fact remains that through making the effort they made their genuine contribution to the history of human thought.

He called his view «materialistic,» in so far as «it does not allow the possibility of any human thought without a brain and a movement in this brain.»

The simulative mechanisms are products of human thought and decision, and like all tools they bear the impress of their makers.

Moses and angels are responsible for the Law and its sacrificial system — which is a reflection of human thinking, not God's need or want for blood sacrifice.

Theories proliferate before the rational conundrums of human thought: is the universe limited or unlimited in space and time?

Really significant direct insights into human nature come from the engineering analysis and simulation of the processes of human thought.

And now I come to my second question: How adequately have Bultmann and Ogden assessed the capacities of human thought in dealing with the realities of faith?

More seriously, the first cause of a human thought, as we have just seen, must itself be something intellectual.

This thesis aims to counteract the prevalent relativist evaluation (de-valuation) of human thought as «sound and fury, signifying nothing» most powerfully articulated by Nietzche.

Revolutionary as much of this was in the history of human thinking, yet, in surveying it, one is conscious of a certain impatience to get on to the basic problem that confronts us in this discussion: What were the processes of thought by which Israel came to such views?

Our story takes us as far back in history as our knowledge of human thought goes.

the divine - human contrast is the basic principle of all human thought, never wholly submerged, though it may often be driven rather deep into the dimly - lighted regions of experience» (156).

Closer investigation, however, shows that imagination can not be altogether rationalized and treated as a meter instrument of human thought and willing.

Each culture is a living, changing phenomenon, and it changes as a result of human thought and decision - making.

To suppose that there are is to misunderstand both the scope and intention of Christian theology and the actualities of human thought and feeling.

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.

Rather, the mythological elements represent a permanent aspect of human thinking.

And what does this mean except, finally, that the planetization of Mankind, if it is to come properly into effect, presupposes, in addition to the enclosing Earth, and to the organization and condensation of human thought, yet another factor?