Sentences with phrase «on human consciousness»

Her work borrows from German philosopher Thomas Metzinger's recent work on human consciousness and physical experience.

Leslie Kirby and Timothy Hursley explore repurposing, with Kirby's collages questioning the effect on human consciousness of converting shipping containers into temporary and permanent low - cost housing, and Hursley looking at former brothels that have been turned into private residences.

At first, the central question is the theoretical one put forth by Nathan, but just as the movie starts to peel back the layers of its thoughts on human consciousness, the questions becomes a far more mundane: Which of these three characters can we trust, and if we can't trust them, why can't we?

My own lecture was titled «The Right to Belong Where I Come From,» and dealt with the importance of home in the human imagination, the struggle against placelessness in modern culture, and the cultural forces that come to bear on the human consciousness to weaken attachments between person and home place.

Not exact matches

One of the most influential works on that list is «Cosmic Consciousness: A Study in the Evolution of the Human Mind,» originally published by a Canadian psychiatrist in 1901.

... well the same logic applys to god... i enjoy dropping these logic bombs on people and see how they react and hope that maybe that logic bomb will eventually set up a chain reaction in their consciousness... or maybe I am an egotistical f c k who just likes to have an unassaiable argument which with to beat others over the head with... maybe I am wrong to do so because the Human Condition is so cold and bleak in its finality that people need the cushion of god to go on with their everyday lives.

Consequently one feels less inclined to reject as unscientific the idea that the critical point of planetary reflective consciousness which is the result of the forming of humanity into an organized society, far from being a mere spark in the darkness, corresponds on the contrary to our passage (by a movement of reversal or dematerialization) to another face of the universe: not an ending of the ultra-human but its arrival at something trans - human at the very heart of reality.

If one considers, however briefly, what conditions will make possible the flowering in the human heart of this new universal love, so often vainly dreamed of but now at last leaving the realm of the utopian and declaring itself as both possible and necessary, one notices this: that if men on earth, all over the earth, are ever to love one another it is not enough for them to recognize in one another the elements of a single something; they must also, by developing a «planetary» consciousness, become aware of the fact that without loss of their individual identities they are becoming a single somebody.

We have also become aware that the anthropocentrism that characterizes much of the Judeo - Christian tradition has often fed a sensibility insensitive to our proper place in the universe.2 The ecological crisis, epitomized in the possibility of a nuclear holocaust, has brought home to many the need for a new mode of consciousness on the part of human beings, for what Rosemary Ruether calls a «conversion» to the earth, a cosmocentric sensibility (Ruether, 89).3

Sir Rudolf Peierls, another leading twentieth «century physicist, said, on the basis of quantum theory, «The premise that you can describe in terms of physics the whole function of a human being... including its knowledge, and its consciousness, is untenable.

There are those who think that a major shift in human consciousness is taking place, one aspect of which is an emphasis on spiritual experience rather than intellectual truths about religion.

1830), Schleiermacher made a similar but quite different move, concentrating on the human self - consciousness, which he determined to be characterized by «the consciousness of being absolutely dependent, or, which is the same thing, of being in relation to God.»

On the other hand, there is no God of a religious tradition cut off from critical reflection so that «it is wrong for religion's advocate to confound the object of this affirmation with the modalities of the affirmation; it is wrong for him to believe that the transcendence of the divine mystery is extended to the materiality of the expressions that it takes on in human consciousness; with greater reason it is wrong for him to consider that his problematic is canonized by this transcendencOn the other hand, there is no God of a religious tradition cut off from critical reflection so that «it is wrong for religion's advocate to confound the object of this affirmation with the modalities of the affirmation; it is wrong for him to believe that the transcendence of the divine mystery is extended to the materiality of the expressions that it takes on in human consciousness; with greater reason it is wrong for him to consider that his problematic is canonized by this transcendencon in human consciousness; with greater reason it is wrong for him to consider that his problematic is canonized by this transcendence.

The human consciousness is dependent for its vitality, interest and development on keeping open at least some of these channels, which are the only means of contact man has with the world around him.

(30) Ellul urges, instead, emphasis on individuals, «humans [who would] combine into new patterns not under «la technique's» tutelage, [a] reordered consciousness [which] would begin choking out today's monolithic structure - within communications as elsewhere.»

To focus entirely on paradigmatic modes of thought is to pull away from attending to consciousness, and therefore, to the human act of sense - making.

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 consciousness (NPM) 3 Consciousness is the thinking, feeling and willing of the Consciousness is the thinking, feeling and willing of the human person.

She draws extensively on literature, both in teaching and in writing, and she has been particularly active in advocating the importance of education that fosters human consciousness.

the seeming absence 0f other selves within experience is what my theory implies would characterize human experience, since a self on that level could not conveniently manage other selves as clearly and distinctly manifest to it, but only selves on such a low level that only vague mass awareness of them would reach full consciousness, for individually taken they are too trivial to notice.

Without the process of biological evolution, which produced the human brain, there would be no sanctified souls; and similarly, without the evolution of collective thought, through which alone the plenitude of human consciousness can be attained on earth, how can there be a consummated Christ?

This new consciousness has begun to shape an emerging yet coherent view of an interconnected world, where humans are inextricably linked to one another, whether we like it or not, and where all are connected to and dependent on the natural world in which we all live.

Today more than ever before we feel the need — and also see a greater possibility — of objectifying the problem of the subjectivity of the human being... [W] e can no longer go on treating the human being exclusively as an objective being, but we must also somehow treat the human being as a subject in the dimension in which the specifically human subjectivity of the human being is determined by consciousness.

Since the future depends in part on man's consciousness and will, on decisions which have not yet taken place, no certainty of the future is possible within the boundaries of the human world.

It is also apparent that the recent evidence for self - consciousness in primates and cetaceans, based on their capacity for language use and deception, requires us to acknowledge that nonhuman capacities are somewhat closer to human capacities than Whitehead asserted.

Or are these two trends of human consciousness, one towards Christ, the other towards Mankind, simply related phases, on different levels, of the same event?

This session of a consciousness raising group, fishbowl style, took place at a weekend Conference on Human Liberation.

The Bible is viewed not only as an historical or canonical document, but as a description of the individual soul's journey of spiritual development and commentary on what happens when different states of consciousness interact with one another in the collective drama of human existence.

However, contemporary black writers go on to challenge the liberal assumption that we should erase color consciousness as a factor in human relations.

In the last fifty thousand years, after twenty billion years of evolution in the cosmos and four billion years of evolution on Earth, the evolutionary beat brought forth the remarkable phenomena of human mind and consciousness.

In the philosophy of men like G.W.F. Hegel, Kierkegaard saw theories about stages of human consciousness and progress in world history that he thought could lead Christians away from reliance on Scripture as a source of truth about human life.

It is difficult on this line to indicate a precise point at which animal consciousness reaches its apex and beyond which only human consciousness can go.

No doubt it is true, scientifically speaking, that no distinct center of superhuman consciousness has yet appeared on earth (at least in the living world) for which it may be claimed or predicted that one day it will exercise a centralizing function, in relation to associated human thought, similar to the role of the individual «I» in relation to the cells of the brain.

The global culture will evolve, if it evolves at all, out of the spread of global consciousness (as described in Chapter 8)-- a consciousness of the human predicament, an appreciation of humanity's dependence on the earth, and a willingness to act jointly in response.

So other than raise up the consciousness of two of the homo specimens to the level of humans on the 6th day, what was God doing on the other five?

In this view, when the primitive idea of God, which was based on the personification of powers of nature, vanishes gradually behind the infinitude of the causal sequence, the concept of God gains in coherence and consistency in proportion as it achieves a firm position in connection with the claims and needs of the human spirit, and becomes the «irreducible coefficient of the achievement of moral processes in self - consciousness.»

Reflecting, even briefly, on the state of affairs which might evoke this universal love in the human heart, a love so often vainly dreamed of, but which now leaves the fields of Utopia to reveal itself as both possible and necessary, we are brought to the following conclusion: that for men upon earth, all the earth, to learn to love one another, it is not enough that they should know themselves to be members of one and the same thing; in «planetizing» themselves they must acquire the consciousness, without losing themselves, of becoming one and the same person.

Myth therefore employs subjective means derived from the human imagination to describe a reality which utterly transcends consciousness, and which possesses an objective validity in its own right, quite apart from its effects on the disciples and witnesses.

It is through human consciousness, genetically linked to a heavenly body whose days are ultimately numbered, that Evolution proclaims its challenge: either it must be irreversible, or it need not go on at all!

That which is written on the human heart may be sufficient to generate consciousness of guilt - Paul meant no more - but it is surely insufficient either to guide or to motivate.

The example Barr considered was human consciousness, focusing on Roger Penrose's argument that the mind can not be explained by currently known laws of physics.

Gould 1:15 - 16 Human consciousness arose but a minute before midnight on the geological clock.

This summer, a group of scientists at a conference on «Consciousness in Human and Non-Human Animals» issued a statement (PDF) declaring: Convergent evidence indicates that non-human animals have the neuroanatomical, neurochemical, and neurophysiological substrates of conscious....

Again, we don't g on belief but rather experience, at the same time recognizing that we have a limited human consciousness.

We might begin with some awareness of what it is to be human, of the role of consciousness on the earth, and of the place of the human species in the universe.

We have learned so much about the intelligence, cognitive and social, of so many animals — humpback whales, orcas, bottlenose dolphins, elephants, gray parrots, dogs, and so on — all of it quite fascinating, thought - provoking, and in many cases delightful, and it seems a cruel impoverishment of our speculative and moral imaginations to dismiss it all as a process of biomechanical stimulus and response, only accidentally resembling the workings of human consciousness.

I believe that we are on the verge of a Copernican shift in human consciousness.

The very great advantage to this «system» was that society was organized on a classical and Christian tradition that understood the tension of human existence, in right order, as a function of Plato's metaxy, e.g. the movement of consciousness between immanence and transcendence.

Along with dualistic mythology several developments in scientific thought since the seventeenth century have contributed to the exorcism of mind from nature: first, there is the cosmography of classical (Newtonian) physics picturing our world as composed of inanimate, unconscious bits of «matter» needing only the brute laws of inertia to explain their action; second, the Darwinian theory of evolution with its emphasis on chance, waste and the apparent «impersonality» of natural selection; third, the laws of thermodynamics (and particularly the second law) with the allied cosmological interpretation that our universe is running out of energy available to sustain life, evolution and human consciousness; fourth, the geological and astronomical disclosure of enormous tracts of apparently lifeless space and matter in the universe; fifth, the recent suggestions that life may be reducible to an inanimate chemical basis; and, finally, perhaps most shocking of all, the suspicion that mind may be explained exhaustively in terms of mindless brain chemistry.

My aim is to nourish what I believe is an emerging new consciousness among many potential dreamers and doers in the churches who can help provide us with the visions and the values we need to promote a movement toward an ecologically optimum world community full of justice and joy in which the human race can not only survive but embark on exciting new adventures of physical and spiritual enjoyment.

We are living on the edge of a quantum leap forward in human consciousness.