Sentences with phrase «places upon human beings»

Not exact matches

That's an indoctrinated belief placed upon a natural human reaction, just as much as the Hindu idea that good deeds only make sense in the context of people trying to improve themselves through reincarnation, isn't it?

One example of Jesus showing his humanity and the limits he placed upon himself by becoming human, was when he asked who touched him.

Because, my God, though I lack the soul - zeal and the sublime integrity of your saints, I yet have received from you an overwhelming sympathy for all that stirs within the dark mass of matter; because I know myself to be irremediably less a child of heaven than a son of earth; therefore I will this morning climb up in spirit to the high places, bearing with me the hopes and the miseries of my mother; and there — empowered by that priesthood which you alone (as I firmly believe) have bestowed on me — upon all that in the world of human flesh is now about to be born or to die beneath the rising sun I will call down the Fire.

For Christians exile has been not only a condition forced upon a small group of people but a state into which everyone was called by God for their human maturation — a place of formation, where attitudes and motivations were molded by a community without earthly roots.

The Resurrection made it possible to look back upon that human life with fresh insight, so that in later years St. John could write a Gospel in which, though the subject is still the events which took place in Galilee and Jerusalem, the deeds and words of Jesus are reinterpreted in the full light of his risen glory.

To assume, as some do, that God could not possibly give heed to as many people as there are in the world is to place upon him very human limitations.

Just as the Virgin Birth, and the physical Resurrection of Christ are and were requirements of his literal Divinity and uniqueness upon the human scene, so also this type of development to which we appeal can not take place, except in a Church which claims the infallible magisterium on earth of the same Jesus in the name of his Divinity, and can manifest a line of consistent and coherent, definition because she has done so.

Leading thinkers have recently placed emphasis on the radical limitations of science and especially upon the inherent impossibility of applying scientific techniques to the true understanding and effective control of human beings both individually and socially.

Moreover, if primacy is also or therefore given to the ultimate reality of the non-conscious, then it may thereby be placing its hope upon a reality which is indifferent to human affirmation and experience.

The word Messiah, which means literally «anointed one,» points strictly, of course, to an individual; but in the psychology of Israel with its facile and often unconscious transitions from individual to corporate personality, we are hardly wrong in allowing a broader definition to the term Messianism, in which emphasis is placed upon the redemptive function of the human entity, whether group or individual.

Because the individual human subject» Leff's godlet» is the modernist starting point, it seems reasonable to place a heavy burden of justification upon anyone who seeks to restrain the liberty of that subject.

Alone among the religions of the world, Judaism and Christianity place so high a valuation upon religious liberty because of their own doctrine that the relation God seeks with humans is friendship.

That insight is nothing other than the understanding that while in one sense God is indeed unalterable in his faithfulness, his love, and his welcome to his human children, in another sense the opportunities offered to him to express just such an attitude depend to a very considerable degree upon the way in which what has taken place in the world provides for God precisely such an opening on the human side; and it is used by him to deepen his relationship and thereby enrich both himself and the life of those children.

He responded by relating the parable of the Good Samaritan, one of my personal favorites... bear traps are hidden, and often unseen till bear or human are caught in them... the traps are deliberately placed, they don't just suddenly appear... the answer to the question was the man who had compassion on the man taken by robbers... he was a social and spiritual outcast who had compassion on someone who in normal circumstances would have hated his guts... because his doctrine and «lifestyle» were not acceptable to the religious establishment... I have had life experiences that bear this out, experiencing love and compassion from people whom today's religious establishment demonizes and looks down upon... any reading of the Good Samaritan story should be followed up by a reading of 1 Corinthians 13....

If ever a man is tempted, in a low mood, to give up hope about humanity, let him think upon the courage which human life on every side of him exhibits — the quiet, constant, sustained heroic courage in obscure and forgotten places where nobody sees!

As a recovered Christian, indoctrinated as a child, cured upon receiving an education in science and history, I say it's time to put all religion on display in its proper place: on a shelf in the Museum of Falsehoods, Deceptions and Tragic Human History.

The creation at large is not simply a stage upon which the one significant drama, namely human life, is acted out; on the contrary, it is all significant so that the very «stars in their courses» are important and have their place in what God is doing in the creation.

Yet indirectly, the stand they took in placing the authority of God above all human powers was to bring upon them the persecutions under Nero and Domitian, and precipitate the mood of spiritual confidence in defiance of earthly «principalities and powers» that is reflected in the book of Revelation and elsewhere.

Similarly, the status of the human embryo, and the value placed upon it, have come under increasing scrutiny over the past decades, and even since DP in 2008 it has become increasingly normal to assume that it is morally acceptable to destroy embryos or to experiment upon them.12 The increasing sense of a loss of respect for human life in its earliest stages is linked to the abandonment of male - female lifelong marriage as the normal structure in which human life begins and is cherished.13 DP emphasises that «human procreation is a personal act of a husband and wife, which is not capable of substitution» (DP 16).

In my current thinking, I have also come to believe that all humans are eternal, and that upon death, we are cognitively with Jesus or cognitively in another, much harsher, place.

Those who hear, in the setting of the Church's corporate worship, are summoned, upon each particular occasion, to place themselves within the history which is God's revelation, at the point where it culminates in Jesus Christ, and to lay themselves open to the Word of judgement and of renewal which is spoken there to every human being.

Even though Christians must reject the Modern idea that we human beings are the «makers» of history, the covenantal basis of our faith places upon humankind a participatory responsibility for the unfolding of God's purposes.

At several points he touches upon the paradoxes of modern urbanism and the tragic ironies of our cultural attitude toward cities: although we now have more individual freedom, technical ability, and, arguably, social equity, we do not live in places as hospitable to human beings as were our cities of the past; we are pragmatists who build shoddily; our current obsession with historic preservation is the flip side of our utter lack of confidence in our ability to build well; while cultures with shared ascetic ideals and transcendent orientation built great cities and produced great landscapes, modern culture's expressive ideals, dogmatic public secularism, and privatized religiosity produce for us, even with our vast wealth, only private luxury, a spoiled countryside, and a public realm that is both venal and incoherent; above all, we simultaneously idolize nature and ruin it.

We are all human & it is impossible to escape the beauty standards that have been placed upon us.

It puts our human place in the cosmos in clearer perspective, reminding us that we are part of a much larger world that is not dependent upon our human activity.

American Sniper is a tense, heart - wrenching, vivid account of war and the stranglehold it places upon the human mind.

From its opening sentence («We rode the hillsides and vales of Missouri, hiding in uniforms of Yankee blue») Woodrell's novel lures the reader into the first - person narration of a young Dutch Southerner destined to become the sort of «hardened youth» whose experience of war and death («we made trash of men and places») is such that when he comes upon two human heads sitting «ripe and pecked» on a pole, he simply notes that one year earlier this sight would have sickened him «beyond consolation».

The truth about these crimes needs to be provided for the protection of victims of those crimes but also people and society (national and international) in general: the identity formation taking place in schools touches upon individual and collective (national) identities at the same time, the objectives of education under international human rights law demand putting a student, an individual, in the centre of the learning process to fully develop his personality and at the same time take into account the demands of democratic society in state and in the world — the world in which a person needs to manage and which needs good peaceful citizens.

Upon death, humans go to a place as we know to be heaven or hell, but at the instant of their deaths, humans that have passed at the same time instead arrive at a bar where a quiet bartender named Decim works.

After all, the human lap is a comfortable place for a Bull Mastiff haunch or head to rest upon.

For instance, Resort III (2013), which is placed in the entrance to the gallery, uses the language of mineral precipitation to investigate the dependency of humans upon their habitat, whilst blocks are incorporated into the feet of the standing works to exaggerate their precariousness.

Often drawing upon autobiographical, art historical or sociological sources, Ruby's work is frequently referred to as «post-humanist» — a term that broadly describes a society which, thanks in part to technological advancement, has evolved beyond fixed categories of being (e.g. time / place), or predetermining classifications (e.g. animal / human).

, you are lying on the floor of your place looking up, a small draft runs through the room, between the door and the window, and all things seem perfectly still, wind only disturbs concrete in imperceptible ways, or it may take millions of years to be noticed and, as the air runs through the space, all your plants move and all is animated and all is alive somehow, and here are the thoughts of all men in all ages and lands, they are not original with me, and that wind upon your plants is the common air that bathes the globe, and we have no ambitions of universalism, and I'm glad we don't, but the particles of air bring traces of pollen and are charged with electricity, desert sand, maybe sea water, and these particles were somewhere else before they were dragged here, and their route will not end by the door of this house, and if we tell each other stories, one can imagine that they might have been bathed by this same air, regrouped and recombined, recharged as a vehicle for sound, swirling as it moves, bringing the sound of a drum, like that Kabuki story where a fox recognizes the voice of its parents as a girl plays a drum made out of their skin, or any other event, and yet I always felt your work never tells stories, I tend to think that narrative implies a past tense, even if that past was just five seconds ago, one second ago was already the past, and human memory is irrelevant in geological time, plants and fish know not what tomorrow will bring, neither rocks nor metal do, but we all live here now, and we all need visions and we all need dreams, and as long as your metal sculptures vibrate they are always in the Present, and their past is a material truth alien to narrative, but well, maybe narrative does not imply a past tense at all and they are writing their own story while they gently move and breathe, and maybe nothing was really still before the wind came in, passing through the window as if through an irrational portal to make those plants dance, but everything was already moving and breathing in near complete silence, and if you're focused enough you can feel the pulse of a concrete wall and you can feel the tectonic movements of the earth, and you can hear the magma flowing under our feet and our bones crackling like a wild fire, and you can see the light of fireflies reflected in polished metal, and there is nothing magical about that, it is just the way things are, and sometimes we have to raise our voice because the music is too loud and let your clothes move to a powerful bass, sound waves and bright lights, powerful like the sun, blinding us if we stare for too long, but isn't it the biggest sign of love, like singing to a corn field, and all acts of kindness that are not pitiful nor utilitarian, that are truly horizontal as everything around us is impregnated with the deadliest violence, vertical and systemic, poisonous, and sometimes you just want to feel the sun burning your skin and look for life in all things declared dead, a kind of vitality that operates like corrosion, strong as the wind near the sea, transforming all things,

Viewers must squint to make out human forms, but they exist, unaltered save for the eerie materials they are placed upon.

The vignette seems to be set in a time and place where nature and people collide, where people and natural habitat encroach upon each other, and where time has no clear recognition of a particular era — it could be anywhere, almost at any modern time, since humans and nature are always intersecting and at odds with each other.

Change takes place, as if the experience of the victim were reaching out... The sculpture presents the experience as something present - a reality that resounds within the silence of each human being that gazes upon it.»

An equally central challenge, that is not going to be touched upon by many politician for a long time yet, is that of a world population exploding while all sorts of human driven ecological devastation is taking place at the same time.

The river is always ebbing and flowing, changing with the seasons, reacting to the demands we humans have placed upon it.

Failing to yield the right - of - way when required by law to do so can, sometimes, result in serious impact at speeds sufficient to cause major forces to be placed upon the human body to cause severe bodily harm and even death.

Prosser on Torts, Third Edition, pages 116 - 118, states: «the law has always placed a higher value upon human safety than upon mere rights in property, it is the accepted rule that there is no privilege to use any force calculated to cause death or serious bodily injury to repel the threat to land or chattels, unless there is also such a threat to the defendant's personal safety as to justify a self - defense.

Legal principle must try «to keep the law abreast of the society in which [the judges] live and work»: «If the law should impose upon the process of «growing up» fixed limits where nature knows only a continuous process, the price would be artificiality and a lack of realism in an area where the law must be sensitive to human development and social change... Unless and until Parliament should think fit to intervene, the courts should establish a principle flexible enough to enable justice to be achieved by its application to the particular circumstances proved by the evidence placed before them.»

Fifth, Gove placed emphasis upon what he considered to be the inherent authority of British judges applying the common law to uphold human rights.

Rather it is whether there is sufficient value placed upon fundamental and universal human rights despite the economic or political expediencies.

The trick, for we humans, as individuals, is to effectively deal with what «is», on a purely personal level, in the first place, upon which achieving said success, one can then go about helping others, if indeed help is requested, to achieve their individually defined «happiness» goals.