Sentences with phrase «order of things human»

In the natural order of things human growth hormone peaks at around the time of puberty.

Not exact matches

«As things shift downwards, the degree to which the government will be tested is the degree to which the government has prepared for the inevitable downturn and built upon the natural and human assets of the province, in order to provide some protection from that downturn.»

But this is from the article translated by our Ralph in the new issue of FIRST THINGS: I am one of those who believe that a human being is not an autonomous construction with no given structure, order, status, or role.

In other words, a properly ordered will (one that leads toward good things in good measure) following closely on the heels of right reason (one that perceives and presents to the will goods really perfective of the human person) goes a long way to putting the passions in their place (which is not, emphatically, squashed way down into a virtual black hole).

The author (s) of this story lacked perspective on their calendar, or maybe they wanted to debunk astronomical principles of order in favor of making the statement that God made all that is in the universe in one «work» week a nice juxtaposition between divine and human potential to get things done.

Röpke locates wealth creation «not in «capital,» machine models, technical or organizational recipes or natural wealth, but in a spirit of order, foresight, combination, calculation, enterprise, human leadership and the freedom to shape life and things, also in citizenship, responsibility, loyalty to work, reliability, thrift and the urge to create, and in a civil middle class, providing the humus for all this» things, in short, which can neither be conjured up from the soil, nor imported.»

However, because we are human, and have defied much of the natural order of things, you are correct, we have been on a grossly steeply climbing overpopulation bender for far too long.

It may need to be done on occasion» there are such things as just wars, after all, and the state's obligation to defend the social order may necessitate an execution» but Pennington's sort of blithe assumption of justice done in the death of another human being makes me tremble.

What ties together Shenk's different arguments is what I call the divine inversion — the many ways in which God acts contrary not merely to physical nature, but to what humans take to be the natural order of things in the social and political world.

Even if all parties were to agree that American republicanism is not classically liberal, or that classical liberalism really is ontologically indifferent, or that the laws of nature and of nature's God are the foundation of constitutional order and that these are the same thing as natural law — even if, in other words, all parties were to agree to some version of a pristine American founding harmonious in principle with the truth of God and the human being — returning to the first principles of the eighteenth century isn't much more realistic than a return to the first principles of the thirteenth.

In the encyclical Aeterni Patris Leo XIII wrote that «a fruitful causeof the evils which now afflict, as well as of those which threaten us, lies in this: that false conclusions concerning divine and human things, which originated in the schools of philosophy, have crept into all the orders of the State, and have been accepted by the common consent of the masses.»

Humans need to sacrelize / make idols of things in order to create rallying points to leverage the economies of scale.

When we read Aeterni Patris as a whole, we see that Leo framed the revival of Christian philosophy chiefly in the context of the ongoing political problems: «False conclusions concerning divine and human things, which originated in the schools of philosophy, have now crept into all the orders of the State.»

In taking this sixth step, Christians affirm that the «tendency toward the human and the humane (toward «Christ») in the ultimate nature of things» which has existed since the beginning of time «has become evident and clear only now in the new order of relationships just coming into view» in the Christian community To be sure, «any community which becomes a vehicle in history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestation.

and thus there is no possibility that the awesome variety of conflicting opinions about the things most important to human beings, including the best political order, can be transcended toward universal and objective knowledge.

Later, when humans went on their merry way and started «sinning» again this same god ra.ped the virgin wife of this guy named Joseph in order to recreate itself (why it couldn't do the dirt thing again is anybody's guess).

To have experienced and understood, in order to teach others to experience and understand, that all human enrichment is but dross except inasmuch as it becomes the most precious and incorruptible of all things by adding itself to an immortal centre of love: such is the supreme knowledge and the ultimate lesson to be imparted by the Christian educator.

When we say that God «knows» something, «knowledge» can not mean the same thing as it does when we speak of human knowing, because the created order works within parameters given by the Creator — parameters within which the Creator can not be confined.

With that said, I think they do want the general belief in God, a general sense that goodness orders the universe, that love and peace and joy are all good things, that human rights actually matter, and that we can experience some sort of mystical communion with God / the universe / whatever through spirituality.

He seems to agree with Bracken that the creativity of individual occasions is primary and is constitutive both of enduring human persons and of societies, but unlike Lakeland his objections to the existing social order of things are melioristic and reformist rather than fundamental and hence revolutionist.

There is no such thing as a Christian method, or code, or set of rules that would apply to the whole realm of human life in order to tell us at each step what is the proper way to do things.

Gaudium et Spes, as the constitution is normally referred to, based many of its reflections upon the following insight: «The human race is passing from a rather static concept of the order of things to a more dynamic, evolutionary one» (n. 5) Its authors, as well as Ronald Knox 20 years earlier and to some degree Rene Descartes 350 years earlier, recognised that such an understanding was invited by the method of the new sciences.

God's natural order can still be grasped at by the common sense of men of good will, but the full truth and meaning of creation, the separation of the sexes and of human nature, will only ever be in part and obscurely viewed when the determined and determining purpose of the mind of God is recognised in creation, holding all things relative to Himself — and to His plan to enter creation as its Lord and King.

«The human race is passing from a rather static concept of the order of things to a more dynamic, evolutionary one»

Holy Scripture, he said, in order to make its message understood, purges the human mind by the use of «words drawn from any class of things really existing.»

For example, if the coordinated form of human activity involved is more complex than driving on a particular side of the road, so that in order to achieve the desired goal, different individuals need to be doing different things at different times, then the authority directing them may need some specialized knowledge in order to arrange things properly to achieve the desired end.

The balance of nature is a Romantic idea of a pristine order before human influence, reflecting some notion of baseline stability, i.e., «the way things were.»

«The natural order does not exist confusedly and without rational arrangement, and human reason should be listened to concerning those things it treats of.

Shadowflash, I don't recall your response to any of my posts... I usually do recall them... But I do agree with one thing you said... «human mind hates being wrong» But I see it differently then you do... I see human mind and human understanding being the stumbling block and point of pride, which prevents man from seeing the reality of his real condition, and the need to humble himself in order to be able to see himself as he is, and seek the help of His Creator without whom he is a living, moving shell, yet, without the vital part of him being alive, which would make him complete.

Mirosal... you are not doing great with any answers... as a matter of fact you arent answering any questions... you are asking them... and why is it so important to claim that you are atheist... this is false pride... something that is evident in any unatural and foolish human group... its almost as if people hide behind this false pride to make them feel better for things they know in their own heart are foolish... and what need is there for order if there is no GOD... because if no one cared about their soul... then this might become the dog eat dog world that you people are hoping for

There is a metaphysically irreducible contrast in human experience if it is always a compromise between pure order and chaos, between normativeness and the unmeasured, between unifying structure and the plurality of things to be unified.

This analogy suggests two things: (1) God, like the mind of a human being, may have specific intentions for part of his body that do not pertain (except very indirectly) to the rest; and (2) God may wish to influence part of the created order by his desires or preferences for it and not be certain of success.

They are: rationalization, which tends toward sterile intellectualization and robs life of its character and vitality; estheticism, which cuts off true communication by maintaining an esthetic distance in order to dominate, rather than to support, others; capitalism, which tends to deper - sonalize people by providing for their hedonistic needs in order to support production and consumption regardless of its human utility; and nationalism, which tends to make national things sacred and in doing so to create idols out of them.31.

In this uniqueness of human freedom, man's power to shape the meaning of life in his own image, there lies a seemingly unlimited capacity for sensing the absurdity, the futility, the ambiguities of existence, and for rejecting any unifying order in things.

Gaining personal salvation is the aim, and it doesn't matter to many of them who's human rights they have to step over, who they have to call «immoral», or what other stupid things they have to accept as true in order to get it.

As a result, all things, including humans and nature, are out of their created order, If there is no God, then this world is all we have.

In order to compensate for this deficiency our human consciousness has searched for and has been shaped by an alternative mode of expression, the symbolic, in order to open us further to the intrinsic reality of things, namely to their importance.

«Whoso turns his attention to the bitter strifes of these days and seeks a reason for the troubles that vex public and private life must come to the conclusion that a fruitful cause of the evils which now afflict, as well as those which threaten, us lies in this: that false conclusions concerning divine and human things, which originated in the schoolsof philosophy, have now crept into all the orders of the State, and have been accepted by the common consent of the masses.»

Solzhenitsyn not only dissects these propensities; he also provides a way out» an «ascent from ideology,» in Mahoney's words, that aims at healing the human soul by recovering the God «given natural order of things as well as the spiritual basis of political freedom.

It is not part of the natural order of things, but is continuously shaped by a broad range of human decisions that are not altogether rational or substantively just and that could be made to be more so.

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«There is a campaign team out there, when the president is out there, there is a campaign team with him, when such things happen, I believe communication is that effective among themselves for some party campaign elements to take care of that situation rather than the president himself going out to do those things in order to show compassion, to show that: «I'm human»; it can be misread, it can be misinterpreted...» he told host Samson Lardy Anyenini.

That the current system isn't simply the natural order of things, but the product of active human decision - making, and that it's within our power to alter how society functions.

According to him, «The fulcrum of human civilization is based on two things: the maintenance of law and order and secondly the upholding of justice and truth.

But programming Tell Me Dave to understand even one kind of order is tricky: humans have an annoying tendency to ask for the same thing in a variety of different ways, or to combine several discrete steps into one short command.

But the current excitment about Prozac proves one thing for certain: you don't have to understand the brain, or the roots of human behaviour, in order to make drugs that can interfere very specifically with its neurotransmitters and the receptors they act on.

It is one thing to raise sea levels by several metres, ravage climates, devastate human civilisation and wipe out half of global biodiversity, but a hydrogen sulphide world is an order of magnitude more horrific.

Writing about things that / people who touch, provoke, dare, enrage, frighten, worry, and provoke tears or laughter in me as a woman, as a lesbian, as a human being and as a member of the animal kingdom, although not always in that order.

At the end of the day, all movies about the apocalypse show essentially the same thing — the collapse of social order, the unmasking of the civilized human.

Much more easily digestible is DIVERGENT — a straightforward sci - fi action thriller starring Shailene Woodley in post apocalyptic Chicago where the human race is divided into five categories to keep things running smoothly — but she, Divergent, fits none of them and so threatens the order, which Kate Winslet is determined to preserve.