Sentences with phrase «own human identity»

Human Identity and Our Current Cultural Crisis

The authority to institute capital punishment is based on a high concept of the human identity and a very realistic concept of how perverse humans may become.

The question of human identity, he said,

We are called into being by God, who loves diverse human identities back into community.

A little knowledge of philosophy is also of help, particularly as Descartes» theories are presented as throwing doubt on the nature of human identity.

Redemption from sin and undoing the effects of the fall are only possible for man because human identity already «hinges» on Christ through the flesh.

These roles and relations are not fundamentally natural phenomena integral to human identity and social welfare but are mere accidents of biology overlaid with social conventions that can be replaced by functionally equivalent roles without loss.

Without in some way understanding how masculinity and femininity stand in relation to one another, without admiring the values each sexual mode should incarnate and letting oneself be enriched by that appreciation, one can never achieve a full human identity.

Can these people be trusted not to demean, abuse or discount me in the fullness of my human identity?»

Both Alasdair MacIntyre and Peter Brown (writing about the classical polis and Augustine respectively) have emphasized that in the premodern world human identity was bound up with particular communities and particular places.

Being and doing are inseparable in the full development of human identity.

At that time, «soul» provided its users with a way to unite the various aspects of human identity and, in so doing, gave it significance.

What is most significant about Marsh's project is that he demonstrates quite persuasively that these two themes are in fact one, that the philosophical significance of Bonhoeffer's theology lies in its redefinition of human identity within wholly communal and relational terms.

The process of construing emancipatory mythographies involves both an interaction with an appropriation of forms from the dominant group and a subtle rejection of it in order to reclaim for the Paraiyars their own human identity and rationale for existence.31

Each of us is a human identity, specifically himself or herself.

I would agree, but I would supplement this narrative by pointing to the psychologizing of human identity and political struggle over the last century.

By now the implications of a theory of human identity based on a theory of asymmetrical temporal relations have been stated at least implicitly.

Leibniz's unqualified identity fails to take into consideration these implications of temporal becoming for human identity.

But if what I have said regarding asymmetrical relations and human identity is correct, the primary moral question becomes: When does an individual human life become as valuable as the life of an animal?

Being has traditionally been preferred to becoming, identity at the expense of diversity, etc. (CSPM 44).11 The Leibnizian view of human identity I am here criticizing clearly exhibits this bias.

The new structure will deal with what is most fundamental in our human identity: male and female equality, their social roles, the nature of their differences and relationship.

All forms of human identity are taken up and fulfilled in that higher union to which they point and in which they find their ultimate meaning.

The problems of euthanasia and assisted suicide point us to deeper spiritual questions: questions of human identity, agency, control, finitude, and humility before the aspects of reality that truly transcend human existence.

It is a commonplace to observe that human identity is formed within the matrix of roles and structures that constitute a society.

It is simply their way and they are too uncomfortable with the possibility that they might not have the whole Truth that they deny a central part of our human identity — our ability to ask questions.

These unite to form a human identity.

Yet we can not remain there because (as I have urged) our specific human identity is largely dependent upon where we are, with another and with others and in genuine rapport with the human world as a whole.

Since human existence is a direction taken, rather than a point at which we have already arrived, further movement (together with an awareness of our human identity) will depend largely upon how we respond both to the past and to the impact of the present upon us.

This would involve strengthening and networking the liberating energies that are forging spaces for their own survival — a survival that includes a particular expression of human identity.

But there is a reciprocal effect that the avatar has on human identity itself.

We emphasize the church's life of worship, in which human identity is elevated as persons find communion with others and God.

Over a series of articles, we will approach this question of human identity and dignity: exploring the history of the term «person» up to its eventual definition by St. Boëthius; investigating the deepening of understanding given the definition by St. Thomas Aquinas; and overviewing contemporary understanding as found in the writings of Karol Wojtyła (St. John Paul II).

In the words of Oxford scholar Larry Siedentop — and in contrast to ancient pagan society — «Christianity changed the ground of human identity» by developing and uniquely stressing the idea of the individual person with an eternal destiny.

However, if Jesus's human identity was to be extrapolated it had to be done in the manner by which we do it for most other historical persons: realizing that a human being is a social entity, he or she is defined within the web of one's social and economic locatedness.

For Indians this aspect of human identity is of paramount importance.

«Viability» is similarly irrelevant to human identity if we bear in mind that the child is developing rather than being constructed.

It is mainly because the concrete markers of human identity (various features of socioeconomic located - ness) were not interrogated by Banerjea and Upadhyaya that a grossly decontextualized and dehistoricized Jesus is assembled.

Was the human identity of Jesus that is conscripted through his socioeconomic locatedness an embarrassment to these Hindu - Christian theologians?

This is another portentous marker of human identity: the human subject as conscious agent.

Let me reiterate that both Banerjea and Upadhyaya were able to encounter only one facet of the historical Jesus because they ignored the markers of what constituted concrete human identity.

I have argued that human identity can only be unearthed by taking seriously the socioeconomic locatedness and the agency of any person.

On the one hand, there is something awesome about an intervention that no longer deals only with the soma, the bodily form, but goes right to the very core of human identity in order to shape the future not simply of one person but of his or her descendants.

It's not surprising, therefore, that some, perhaps many, have nostalgia, if not for communist societies, at least for the critical leverage communist theories of economics, society, and human identity once provided.

None of us can achieve our human identity unless we discover something we value more than self, and to which and for which we are prepared to give our self.

It is impossible to develop any worthwhile human identity without some worthwhile human ideal.

How would you feel about someone not even bestowing basic human identity to someone who has passed away?

One solution, he said, would be to pass a law in New York to require those that give campaign donations disclose their true, human identities.

Last year's DoSER holiday lecture explored the complex relationship between genes and human identity.

It's also significant to our human identity, generally, because language is what defines us as a species»

In modern society we are so submerged in words — spoken, written, signed, and texted — that they seem inseparable from human identity.