«It is important to note that depression is a very complex disease and also defined in the context
of modern human societies, so we certainly can't say that our ancestors or Neanderthals were depressed in the modern sense.
Not exact matches
Ancient religions should welcome the political achievements
of modernity while calling modernity to open its windows and doors to a world
of transcendent truth and love: ``... the great achievements
of the
modern age» the recognition and guarantee
of freedom
of conscience,
of human rights,
of the freedom
of science and hence
of a free
society» should be confirmed and developed while keeping reason and freedom open to their transcendent foundation, so as to ensure that these achievements are not undone....
the negation
of ideology, the political secularization
of the doctrine
of original sin, the cautious sentiment tempered by prudence, the product
of organic, local
human organization observing and reforming its customs, the distaste for a priori principle disassociated from historical experience, the partaking
of the mysteries
of free will, divine guidance, and
human agency by existing in but not
of the confusions
of modern society, no framework
of action, no tenet, no theory, and no article
of faith, a distrust
of the systems and processes
of the idol
of self and
of the lust for power and status, scorn to all approaches
of ideology and meta - narrative.
First, its premisses concerning
society and
modern man are pseudoscientific: for example, the affirmation that man has become adult, that he no longer needs a Father, that the Father - God was invented when the
human race was in its infancy, etc.; the affirmation that man has become rational and thinks scientifically, and that therefore he must get rid
of the religious and mythological notions that were appropriate when his thought processes were primitive; the affirmation that the
modern world has been secularized, laicized, and can no longer countenance religious people, but if they still want to preach the kerygma they must do it in laicized terms; the affirmation that the Bible is
of value only as a cultural document, not as the channel
of Revelation, etc. (I say «affirmation» because these are indeed simply affirmations, unrelated either to fact or to any scientific knowledge about
modern man or present - day
society.)
Much
of the discussion
of the first directive has concentrated on the issue
of non-violence, but it also says that «the lives
of animals and plants... deserve protection, preservation and care».18 The church's record on this issue has been subject to criticism, and certainly
modern European
society has tended to exploit the natural world and to emphasize the gap between
human and other forms
of life.
Personally I see more value in appealing to
human decency and
modern culture than to attempting to make the moral views
of iron age civilizations entrenched in sexism, racial bigotry, and a host
of other very morally questionable beliefs somehow fit our
modern society.
We do not explain holistically the mechanisms
of the destruction
of human integrity in
modern society.
Therefore it can become one potent source
of inter-communal community in
society outside the church also, a sort
of secular koinonia and
of the development
of the ideology
of a genuine secular
human community at local, national and world levels in the
modern pluralist context
of many religions and cultures.
If so, then
human minds, created in the image and likeness
of God, should be able to understand the world in which we find ourselves; much
of the skepticism
of modern society needs then to be rethought by Christians.
On numerous occasions the Roman Catholic philosopher Yves Simon spoke
of the need in our
modern world to maintain both the Augustinian and Thomistic streams
of the common tradition in the midst
of a
society that sees in authority only a sign
of human failure.
Any idea
of going back to the pattern or world - view
of traditional
societies either primal or medieval or even early
modern is doing violence to the historical nature and social becoming
of human beings.
I have changed it slightly to indicate that our goal is to critique both the primal and
modern visions
of human being and
society in the light
of each other and in the light
of the theological vision
of God's purpose for the future
of humankind.
The default options
of modern anthropocentrism are to interpret
human moral experience as the constructions either
of the self or
society.
The transition is tragic because the
moderns failed to understand, just as the originators
of classical cultures had, how the liberative potential
of reason as the
human ability to raise ever further relevant questions is alienated and frustrated in authoritarian
societies deeply marked by classism, sexism, racism, technocentrism, and militarism.
I would therefore hope that future Catholic SRE programmes would develop a three-fold strategy to this important aspect
of Christian Education: A vision
of human sexuality founded on the teaching
of the Church, a means to help children combat the conflicting messages
of modern society and a recognition
of the need for healing in many
of those under their care.
First it requires us to find and describe what Tillich called the «boundary situations,» that is, those points where
modern men and women reach the limits
of their
human existence, where they sense they are alienated from
society and other people, or feel a lack
of personal meaning, or fear being useless and having no worth.2.
Though the problem is so rooted in the nature
of both Church and secular
society that it is always present, yet it has a peculiar urgency for the
modern church which is confronted with unusual evidences
of misery in the life
of human communities and
of weakness within itself.
Please forgive me if I take a few moments to explain what I mean by substance philosophy and to show how it has informed so much
of modern thinking about
human society.
The claim to absolute knowledge, the appeal to a form
of universalism that should inform civilization that is not based on empirical indexes alone, and the regulation
of human sexuality that religious traditions promote make religion seem a threat to
modern liberal
society.
The Thriving
Society: On the Social Conditions of Human Flourishingedited by james r. stoner jr. and harold jamesthe witherspoon institute, 230 pages, $ 25 W hat conditions are required for a modern society to
Society: On the Social Conditions
of Human Flourishingedited by james r. stoner jr. and harold jamesthe witherspoon institute, 230 pages, $ 25 W hat conditions are required for a
modern society to
society to thrive?
Above all, though, Paul VI's concern and care for the family is expressed at length in the Council's Pastoral Constitution on the Church in the
Modern World, Gaudium et Spes, which notes that «the well - being
of the individual person and
of human and Christian
society is intimately linked with the healthy condition
of that community produced by marriage and family».
gjp, so you prefer the myths and best guests
of ignorant iron age
societies who had about a billionth
of the knowledge and understanding
of modern humans?
But also quite general problems
of human society, such as marriage rules and incest, or even the organization
of nature and the universe, may be the subject
of [myths];... it is only philosophical interest, both ancient and
modern, that tends to isolate the myths
of origin and cosmogony, which in their proper setting usually have some practical reference to the institutions
of a city or a clan.
Extensive research using improved epidemiologic methods and
modern laboratory techniques documents diverse and compelling advantages for infants, mothers, families, and
society from breastfeeding and use
of human milk for infant feeding.1 These advantages include health, nutritional, immunologic, developmental, psychologic, social, economic, and environmental benefits.
Obviously this is a pretty broad question, and I don't care if these are primary sources, to collaborative works by
modern historians, to historical fictions (as I'm sure much
of this detail will be left to the imagination as not much evidence will remain), but I'm looking for how
humans ran
societies, and the issue they dealt with, on a day to day basis, because people live on a day to day basis, and don't, like historians, summarize a decade in a couple
of pages
of writing.
Modern hunter - gatherer
societies typically have territories
of 12 to 25 miles in diameter, and researchers believe early
human groups had similar ranges.
Our animal ancestors used their noses way more than we do in
modern society, says Jessica Freiherr, a neuroscientist at RWTH Aachen University, in Germany, and the author
of several studies on
human olfaction.
Evidence presented in April at the Paleoanthropology
Society meeting in Chicago suggests that Neandertal behavior resembled that
of early
modern humans.
Malaria, a scourge on
human society that still kills more than 400,000 people a year, is often thought to be
of more
modern origin — ranging from 15,000 to 8 million years old, caused primarily by one genus
of protozoa, Plasmodium, and spread by anopheline mosquitoes.
«Although autonomy - establishing behavior is clearly
of value in
modern Western
society, in which daily survival threats are minimal, it may have become linked to stress reactions over the course
of human evolution, when separation from the larger
human pack was likely to bring grave danger,» Allen and colleagues write.
But Sikora's study «shows that
modern humans already lived in socially fluid
societies well before the origins
of agriculture,» says anthropologist Andrea Migliano
of University College London.
For this study, an international team
of researchers from the University
of Tuebingen, the Max Planck Institute for the Science
of Human History in Jena, the University
of Cambridge, the Polish Academy
of Sciences, and the Berlin
Society of Anthropology, Ethnology and Prehistory, looked at genetic differentiation and population continuity over a 1,300 year timespan, and compared these results to
modern populations.
Tendencies that have come to define
modern Western
societies include the existence
of political pluralism, prominent subcultures or countercultures (such as New Age movements), and increasing cultural syncretism — resulting from globalization and
human migration.
At first, White was convinced that
humans would understand the obvious implications
of his ice - core data: The consequences
of human - caused climate change «would basically cripple any kind
of modern society.»
Furthermore, «because some hunter - gatherer
societies obtained most
of their dietary energy from wild animal fat and protein does not imply that this is the ideal diet for
modern humans, nor does it imply that
modern humans have genetic adaptations to such diets.»
Louise Humphrey, an anthropologist and tooth expert at the Natural History Museum in London, agrees, although she says that the early weaning
of the Scladina child is «intriguing» because it is more than a year earlier than the nearly 30 months typical
of modern human nonindustrial
societies.
This is consistent with recent findings that AMY2B copy number is highest in
modern dog populations originating from geographic regions with prehistoric agrarian
societies, and lowest from regions where
humans did not rely on agriculture for subsistence34 and supports the claim that the expansion occurred after initial domestication (possibly after the migration
of dingoes to Australia 3,500 — 5,000 years ago) 34.
The process
of digestion is a basic, natural
human function; it's what our bodies are designed to do and yet in
modern society, hundreds
of thousands
of people suffer from digestive disorders.
Now, considering that we live in a
modern society, the chances are that you've come into contact with some mention
of human growth hormone.
We live in a
modern society where we face a lot
of rules, especially when it comes to
human relations and dating.
Perkins suggests that the smart cycle was made with the intention
of expressing a particular disillusionment with
modern society and desire for the purity
of human connection (p. 141).
The fragility
of human relations and the complex emotions
of those who are marginalized in
modern societies are both featured in films shown at the Sharjah International Children's Film Festival.
In this context, the theoretical and empirical exploration on origin
of the observer, which is common to all
human beings, is an indispensable element for the development
of modern society.
Category: English, Environmental Sustainability, Europe, European Union, global citizenship education, North America, Private Institution, Public Institution, Transversal Studies, Universal Education, Your experiences, Your ideas · Tags: archeology, astronomy, astrophysics, Basarab Nicolescu, Bible, civilizations, communications, cosmology, culture, economy, Education, Environment, global citizenship education, Health,
human beings, integral education, interdisciplinary, International Human Solidarity Day, Jacques Delors, knowledge, modern physics, philosophy of education, pluridisciplinary, society, solidarity, telescope, The International Year of Light, The Office of Astronomy for Development (OAD), transdisciplinarity, transdisciplinary, transdisciplinary education, transdisciplinary methodology, UNESCO, uni
human beings, integral education, interdisciplinary, International
Human Solidarity Day, Jacques Delors, knowledge, modern physics, philosophy of education, pluridisciplinary, society, solidarity, telescope, The International Year of Light, The Office of Astronomy for Development (OAD), transdisciplinarity, transdisciplinary, transdisciplinary education, transdisciplinary methodology, UNESCO, uni
Human Solidarity Day, Jacques Delors, knowledge,
modern physics, philosophy
of education, pluridisciplinary,
society, solidarity, telescope, The International Year
of Light, The Office
of Astronomy for Development (OAD), transdisciplinarity, transdisciplinary, transdisciplinary education, transdisciplinary methodology, UNESCO, universe
This long - awaited English translation is a spellbinding read, a fascinating peek into
modern Japanese
society, and a glimpse into the dark corners
of the
human psyche.
In
Modern day Tokyo,
society lives in fear
of ghouls, mysterious creatures who look like
humans but have an insatiable taste for
human flesh.
It is
human nature in our
modern day capitalistic
society to assume that making a lot
of money from relatively little work is simply not possible, which is generally true out side
of the world
of financial speculation.
OK, so maybe not the cause
of ALL illness, but I would argue that this problem is the root
of the majority
of the chronic diseases that afflict
humans and domesticated animals alike in our
modern society.
There are several varieties
of the flea that infest the homes and workplaces
of humans in
modern society.
Modern day
society is moving away from the traditional view
of regarding pets as property; it is increasingly representing and projecting pets as «cherished companions» and, thereby, attaching an almost
human quality (and sentiment) to the animals.