Sentences with phrase «relation to human existence»

In his book, Man and His Symbols, psychoanalyst Carl Jung (1964) discussed the value of symbols in relation to human existence.

The second point of general agreement, which becomes disagreement in the details, is the nature of God's action in relation to human existence.

It does take faith in evolution because that is not a repeatable experiment in relation to human existence.

Not exact matches

Included in these (at least on the whole) are the sustaining relations of human existence to the human body and, through it, to the rest of the subhuman world.

He will not require not merely that the new knowledge be used as the foundation of the proof, but that the very spirit and atmosphere of the new knowledge enter in such a way into thedemonstration of God's existence, that the complexities and confusions of human thought engendered by the new knowledge shall be resolved in harmonious unity in the postulate of God's existence, nature, and relation to created being.

It is a drama that unfolds in several contexts at once: within the historical context of a «great cloud of witnesses», that is, in relationship to all of those who speak (and have spoken) as «Christian preachers»; within the context of the speaker's own human existence in relation to other statements of faith collected as «Christian theology» within the time and space set aside for the performance of Christian liturgy.

> It is entering into relation that makes man really man; it is the failure to enter into relation that in the last analysis constitutes evil, or non-existence; and it is the re-establishment of relation that leads to the redemption of evil and genuine human existence.

One may understand the personality of God as His act — it is, indeed, even permissible for the believer to believe that God became a person for love of him, because in our human mode of existence the only reciprocal relation with us that exists is a personal one.

The Corporeal Nature of Freedom and its Sphere Before speaking of the existence of freedom and in freedom something will have to be said about the specifically human creatureliness of freedom which will clarify the dialectical character of our relation to our own and other people's freedom.

If in the Old Testament, in Judaism, and in the New Testament, the unworldly takes the form of a future hope, of eschata — «last things» in the traditional sense — that is only one among other possible conceptions of man's relation to the unworldly, though no doubt it enshrines a genuine insight into human existence, namely that from a human perspective the eschaton can only be future.

So far our comments have been largely a contrast of stances toward human existence: a plea for a more truly dialectical, less dualistic understanding of the relation between form and energy, a plea for a similar openness toward the past, a question about the future to the effect that the incompleteness of the present ought not to frustrate Dr. Altizer into insisting that the total reversal promised by the glimpsed eschatological future be the only standard or norm of faith.

To understand what is peculiar to the Buddhist structure of existence, it was necessary to concentrate attention on the relation of each dominant occasion of human experience to the predecessor and successor occasion together with which it constituted a souTo understand what is peculiar to the Buddhist structure of existence, it was necessary to concentrate attention on the relation of each dominant occasion of human experience to the predecessor and successor occasion together with which it constituted a souto the Buddhist structure of existence, it was necessary to concentrate attention on the relation of each dominant occasion of human experience to the predecessor and successor occasion together with which it constituted a souto concentrate attention on the relation of each dominant occasion of human experience to the predecessor and successor occasion together with which it constituted a souto the predecessor and successor occasion together with which it constituted a soul.

With their understanding of the divine - human nature of Jesus Christ and of the ubiquity of Christ in all compassionate and needy companions, Christians are led to see that as the neighbor can not exist or be known or be valued without the existence, knowledge and love of God, so also God does not exist as God - for - us or become known or loved as God except in his and our relation to the neighbor.

This is clear enough from the foregoing theological reflections on the relation between faith and justice; for whatever else faith and justice may be said to be, they have been shown to be possibilities of human existence, whose metaphysical implications necessarily include claims about the reality of the self such as properly belong to metaphysical psychology.

According to the Christian witness, faith is the kind of basic human attitude or disposition that can be formally characterized as an existential self - understanding, or understanding of our own existence, in relation to others and to the encompassing whole of ultimate reality.

I - lick has argued that if the existence of an omnipotent creator were clear to human beings, it would be so obvious that we should obey God's will that we would not really be free in relation to God.

Yet in many ways the feminist call for change was even more radical, since relations between men and women are fundamental to all human existence.

«We are united in believing that there needs to be respect for the existence of different intellectually coherent viewpoints in relation to the human rights debate, and in believing that the debate needs to be well informed and not distorted by the stereotypes and caricatures that have all too often characterised it in recent years.»

As the world is becoming more international in its relations, that is an increasingly less realistic goal, even though it can not be denied that the idea carries a lot of appeal to modern humans as their behavior and decision - making has evolved in tribal contexts over most of their biological existence.

These objects are seen as extensions of human beings, their existence establishing the duality of presence and absence in relation to a human body.

Incorporating a symbolic figurative presence as an alternative to the external appearance of a human figure — a traditional marker of our existence — these works locate the body through spaces, materials, sensations, and information that exist in relation to it (and to us).

This mercurial image of the hare has come to stand as surrogate for human existence and our relations to the animal world.