Sentences with phrase «other modern humans»

For the most part, his brain was surprisingly normal — its overall dimensions fell within regular ranges, compared with 102 other modern humans.

It is the earliest group to diverge from all other modern humans ever identified (Genome Biology and Evolution, doi.org/v59).

A study published last year in the American Journal of Human Genetics used mitochondrial DNA to argue that the San Bushmen of southern Africa became isolated from other modern humans for up to 110,000 years, probably because climate change produced a great desert separating East Africa from southern Africa.

«It was older than any other modern human yet dated.»

Not exact matches

Unlike fire, the written word, gunpowder, the wheel, modern monetary systems, political parties, nuclear energy, television, the internet, Facebook, and Twitter, blockchain will be unique among all the other things human beings have invented and will be impervious to corruption, greed, and the lust for power.

Modern slavery has become a catch - all term to describe human trafficking, forced labor, debt bondage, sex trafficking, forced marriage and other slave - like exploitation.

LeadGenius uses a unique combination of the most modern data science technology and skilled human researchers working in concert with each other on client - defined B2B marketing and sales data projects.

The «modern technology services» discussed in the report point to cryptocurrencies and their usage to launder money derived from the illicit trade of firearms, drugs, human trafficking, and other organized crime.

Catholics and Moderns, on the other hand, agree that every human being is unique and irreplaceable.

I do find it puzzling, however, to watch theologians, both conservative and liberal, come to the defense of the human, the rational, objectivity, the «text,» «moral values,» science, and all the other conceits the modern university cherishes in the name of «humanism.»

A modern banana, an ant, a bumble bee, a monkey (the ones you think we came from), and the human brain (among a million other things created) disprove the theory of evolution in just one sentence worth of their description.

And Socrates» paradoxical statement in Plato's Apology that «not out of money does virtue arise, but out of virtue money and all other goods for human beings, both private and public» - a passage that has given modern scholars fits for generations - underscores the self - sufficiency of the virtuous individual.

It does not describe said individuals and their posterity, ancient or modern, as of less worth, or value as human beings than any other group.

Richard G. Klein, Nicholas Wade and Spencer Wells, among others, have postulated that modern humans did not leave Africa and successfully colonize the rest of the world until as recently as 60,000 — 50,000 years B.P., pushing back the dates for subsequent population splits as well.

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.

Jenkins, on the other hand, describes appreciatively theological schools, from the Orthodox doctrine of theosis to Teilhard de Chardin to the modern «creation spirituality» movement, which one way or another allow humans to share with God in the evolution of the world to a glorious transformation ¯ although, as Jenkins points out, there's a danger that that could veer off into anthropocentric management.

When Bertrand Russell stated at Columbia University in 1950 that Christian love or compassion was the thing most needed by modern humans, he moved revealingly close to declaring intellectual bankruptcy on his and many others» behalf.

In other words, while demon possession may be the best description for some human suffering, and exorcism may be the appropriate cure, the New Testament writers, as well as some modern writers and theologians, urge caution: we should pay as little attention to the demonic as is pastorally possible.

Better than any other conservative theorist, Tocqueville appreciated both the comparative justice of modern democracy as well as the threat it poses to the higher excellences of human nature.

There may be no other set of human beings so in need of reassurance about the love of God in the modern world.

Buber has demanded, as no other modern thinker, the hallowing of the everyday — the redemption of evil through the creation of human community in relation with God.

In our generation there is danger and hope — danger that these noncognitive accouterments will lose their aesthetic harmony and hypnotic power when integrated with the basic prehensions of science, and be reverted into impotent and empty symbols, jarring, ugly, and without force in final satisfactions: hope that the power of Jesus as lure will reassert itself in an aesthetic context devoid of supernaturalism, a context such that (the language now picks up echoes of van Buren) the vision of Jesus, the free man, free from authority, free from fear, «free to give himself to others, whoever they were «1 — such that this vision in its earthly, human purity will lure our aims to a harmonious concrescence, integrating scientific insight and moral vision and producing a modern, intensely fulfilling human satisfaction.

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.

He offered a forceful «Christian» view of man, comparing this view with others that fail to take into account all the facts of human existence — Greek classical views in the ancient world, and naturalism in the modern world.

Fundamentalism rejects the human freedoms which have opened up in the aftermath of the western Enlightenment, and is committed to combat secular humanism and all other aspects of the modern world which it regards as injurious to the spiritual condition of humankind.

While his account is often sloppy, he is nevertheless right that the transhumanist agenda is a logical consequence of Gnosticism (which he and many others mistake for Christianity), and that this Gnosticism, which has theological roots in the Scotist - nominalist revolution in metaphysics, ever more exclusively shapes the modern cultural imagination and our understanding of what it is to be human.

Ancient literature, like modern fairy tales, is full of narratives in which gods and other supernatural beings disguise themselves as human beings, sometimes as the lowest of the low, and roam throughout the world to see how people will treat them.

Our modern and enlightened 20th century has witnessed the slaughter of more human beings by their fellows than any other.

Or, to put it in other terms, the boundary between the ancient world and the modern is to be traced, not in the Aegean or the middle Mediterranean, but in the pages of the Old Testament, where we find revealed attainments in the realms of thought, facility in literary expression, profound religious insights, and standards of individual and social ethics, all of which are intimately of the modern world because, indeed, they have been of the vital motivating forces which made our world of the human spirit.

The only relevant question for the theologian is the basic assumption on which the adoption of a biological as of every other Weltanschauung rests, and that assumption is the view of the world which has been molded by modern science and the modern conception of human nature as a self - subsistent unity immune from the interference of supernatural powers.

The answers will touch on slavery, colonialism, modern day corruption, crime and drug addiction, the lack of equity in international development, human ignorance, greed, and many other things.

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.

Or perhaps more modern history, as we execute other human beings?

The psychoanalytic theories of Freud, Jung, and others who have laid the foundation for modern psychiatry provide merely one approach to the understanding of human behavior.

If both human occasions of experience and subatomic events are best understood as syntheses of prehensions of other events, then their relation to one another is not as puzzling as has been supposed in the modern epoch.

Undoubtedly, one of the major problems that has beset theological aesthetics is, on the one hand, the modern and post-modern loss of faith in the image and likeness of God in created human nature; and on the other, the loss of conviction that truth is objectively real and attainable by the human person, intellectually and by feeling (aesthesis).

«Listener to the Christian message, «2 occasional preacher, 3 dialoguer with biblical scholars, theologians, and specialists in the history of religions, 4 Ricoeur is above all a philosopher committed to constructing as comprehensive a theory as possible of the interpretation of texts.5 A thoroughly modern man (if not, indeed, a neo-Enlightenment figure) in his determination to think «within the autonomy of responsible thought, «6 Ricoeur finds it nonetheless consistent to maintain that reflection which seeks, beyond mere calculation, to «situate [us] better in being, «7 must arise from the mythical, narrative, prophetic, poetic, apocalyptic, and other sorts of texts in which human beings have avowed their encounter both with evil and with the gracious grounds of hope.

But in the light of modern science these explanations are obvious myths, no different from the hundreds of other creation myths through out human history.

From the most primitive of savages to the sophisticated modern, the urge to «speak» to an Other not human would appear to be almost universal.

Yes, something quite amazing happened in the case of the evolution of humans, but that doesn't mean that we didn't in fact evolved from the same animals other modern primates evolved from.

Modern psychosomatic medicine has made some progress in analyzing along these lines; for example, it seems quite possible that the emotional tone of my soul may directly alter the patterns of physical feeling in my stomach.4 Still, we should not suppose too quickly that the aims of a human personality have any very effective direct influence on the molecules of body cells, other than those in the brain.

First of all, it implies some superficial beliefs about the place of sexuality in human experience (we might regard these as being in the antechamber of the temple of sacred sexuality proper): the belief that sexuality is a key, perhaps even the key, component of the quality of being human (in this, of course, lies the pervasive heritage of Freud); the belief that modern Western culture, and especially American culture, has unduly suppressed sexuality (this is the anti-Puritan aspect of the proposition), and, that, as a result, not only are we sexually frustrated (and that frustration carries all sorts of physical and psychological pathologies in its wake), but our entire relation to our own bodies as well as the bodies of others has become distorted.

Our editorial argues, among other things, that the object of modern science is not a radically delimited subset of the physical realm, and thus that scientific methodology, properly understood, is just a part of that exercise of human reason which is ultimately in profound synthetic harmony with faith.

Third, reproductive healthcare is basic healthcare and is considered a basic human right in other modern nations that are not in the stranglehold of religion.

Cage, and a number of others, represent an extensive revolt against modern, self - expressive art whose function is supposed to be that of uncovering or portraying the human condition.

The United Nations defines modern slavery, or human trafficking, thus: «the recruitment, transportation, transfer, harboring or receipt of persons, by means of the threat or use of force or other forms of coercion, of abduction, of fraud, of deception, of the abuse of power or of a position of vulnerability or of the giving or receiving of payments or benefits to achieve the consent of a person having control over another person, for the purpose of exploitation.

Among them were pantheism and the positions that human reason is the sole arbiter of truth and falsehood and good and evil; that Christian faith contradicts reason; that Christ is a myth; that philosophy must be treated without reference to supernatural revelation; that every man is free to embrace the religion which, guided by the light of reason, he believes to be true; that Protestantism is another form of the Christian religion in which it is possible to be as pleasing to God as in the Catholic Church; that the civil power can determine the limits within which the Catholic Church may exercise authority; that Roman Pontiffs and Ecumenical Councils have erred in defining matters of faith and morals; that the Church does not have direct or indirect temporal power or the right to invoke force; that in a conflict between Church and State the civil law should prevail; that the civil power has the right to appoint and depose bishops; that the entire direction of public schools in which the youth of Christian states are educated must be by the civil power; that the Church should be separated from the State and the State from the Church; that moral laws do not need divine sanction; that it is permissible to rebel against legitimate princes; that a civil contract may among Christians constitute true marriage; that the Catholic religion should no longer be the religion of the State to the exclusion of all other forms of worship; and «that the Roman Pontiff can and should reconcile himself to and agree with progress, liberalism and modern civilization.»

But this one alone heals the human heart in its depths, in the modern age or in any other.

While online support groups can serve as a springboard for meeting other mothers, modern technology will never be able to replace the human hug as the most ideal form of understanding and encouragement.