Sentences with phrase «social nature of man»

But the theist may reply that the social nature of men in so far as it is a fact, can be exploited by all theories.

Not exact matches

Forasmuch as each man is a part of the human race, and human nature is something social, and has for a great and natural good, the power also of friendship; on this account God willed to create all men out of one, in order that they might be held in their society not only by likeness of kind, but also by bond of kindred.

For the Bishop of Hippo, the capacity for friendship and the social dimension of man's existence are goods written into his very nature.

It can be shown, on the contrary, that just as the natural sciences yield a comprehensive view of man, so the picture of human nature provided by the social sciences is that of a three-fold integration of body, mind, and spirit.

Since human forms of relation are evidence of mind, it might appear that the social sciences are concerned only with man's mental nature.

Thus, the social sciences, like the natural sciences, show that man's nature and nurture in their relational as in their universal aspects, must be conceived with due regard for the inextricable interdependence of physical, mental, and spiritual factors.

Pope Benedict highlights the inherent freedom and relationality of human nature to underpin a renewed social vision of Man in Christ.

To the Christian, such an atheistic approach to human nature is essentially inhuman, since men do not exist without a fundamental religious vocation any more than they exist in this life without physical needs, individuality or communities, all aspects of the human condition eagerly studied by social scientists.

Allow this center in a man to remain dulled by the crowd; allow it to continue dissipated by busyness; permit it to go on evading its function by a round of distractions, or to lull itself by a carefully chosen rotation of pleasures; abandon it to its attempt to drug, to narcotize suffering and remorse which might reveal to it its true condition; let it wither away the sense of its own validity by false theories of man's nature, of his place in the social pattern, of his way of salvation; in short, allow any of these well - known forms of domestication of man's responsible core as an individual, to continue unchallenged, and you as a thinker and a friend of men have committed the supreme treason!

Rauschy's Theology for the Social Gospel is simply no match for Reinie's Nature and Destiny of Man.

The theory of the identity of religion with the sum total of man's cultural and social life does not do justice to its peculiar nature.

Subject - object, or I - It, knowledge is ultimately nothing other than the socially objectivized and elaborated product of the real meeting which takes place between man and his Thou in the realms of nature, social relations, and art.

The realization of the crucial significance of relations between persons, and of the fundamentally social nature of reality is the necessary, saving corrective of the dominance of our age by the scientific way of thinking, the results of which, as we know, may involve us in universal destruction, and by the technical mastery of things, which threatens man with the no less serious fate of dehumanization.

There was good reason for their perplexity, for the theological view of man is always bound up with natural and social views of man and what had happened was that old views of nature and society had changed radically.

It may well be said that the [acceptance of man] in - spite - of [his sin] character of the Christian faith, by means of prophetic criticism and the «will to transform» based upon divine justice, functions as a militant element in the realm of human society and history, whereas the just - because - of [human sin and selfishness acceptance] nature of Buddhist realization,... functions as a stabilizing element running beneath all social and historical levels.

To make his point, Patterson traces the problematic nature of African - American manhood throughout American history, from the systematic emasculation of men during slavery through the legal and social destruction of the roles of husband and father.

One of the «four factors which decisively govern the fate of social groups» according to his analysis, is «the iron compulsion of nature that the bodily necessities of food, clothing and shelter be provided».20 Whitehead continues: «The rigid limits which are thereby set to modes of social existence can only be mitigated by the growth of an understanding by which the interplay between man and the rest of nature can be adjusted.»

Whereas in the primitive society it was the power of nature which controlled man, in the modern world it is the forces of the social system which exercise this external dominance:

In the beginnings of history it was the forces of nature which were first so reflected and which in the course of further evolution underwent the most manifold and varied personifications among the various peoples... But it is not long before, side by side with the forces of nature, social forces begin to be active — forces which confront man as equally alien and at first equally inexplicable, dominating him with the same apparent natural necessity as the forces of nature themselves.

The history of God's dealings with Israel can no longer serve as the all - embracing horizon for our understanding of God, which must now be correlated with a greatly expanded world history, a scientific understanding of nature and man, and a drastically altered social and ethical situation.

But today we need new visions of a perfected social order, a planetary society in which all men have equal access to the means of human fulfillment in a world brotherhood at peace with nature and with God.

For Man, by the act of «noospherically» concentrating himself upon himself, not only becomes reflectively aware of the ontological current on which he is borne, but also gains control of certain of the springs of energy which dictate this advance: above all, collective springs, in so far as he consciously realizes the value, biological efficiency and creative nature of social organization; but also individual springs m as much as, through the collective work of science, he feels himself to be on the verge of acquiring the power of physicochemical control of the operations of heredity and morphogenesis in the depths of his own being.

Again, value - judgments are less directly involved in the details of work in the natural sciences than in many other fields; in the social sciences, for example, a scholar's work is more strongly affected by his views of the nature of man, his values and goals, and his perspective on society.

As for determinism, naturalism's widespread acceptance in both the natural and social sciences implied that man, seen as a being completely subject to the chain of cause - and - effect that runs throughout nature, possesses no free will.

God, as chief causative principle and as supreme affect, is «in this world or he is nowhere»; biblical material, and in relation to it Christian liturgical and hymnological imagery, with the theological articulation of this, intend to make affirmations which are to be found in the pictures and forms and myths — and these we must seek to make meaningful and valid for ourselves in our present existence; man is an «embodied» and a social occasion or series (or «routing») of occasions, organic to the world of nature, and can only truly live as he lives in due recognition of these facts and sees them as integral to himself.

Accordingly, the major problems of contemporary man are not how to understand and control physical nature, but how to maintain a just and stable social order and how to achieve self - understanding and personal integrity.

This is because the Church is the social embodiment of the relationship between God and Man that arises from the spiritual / physical / social constitution of human nature itself.

The urbanization of the church, the changing social and institutional structures of the church, and the new demands upon the minister, all combined to pose acutely the question of the nature of the training of men for ministry.

In my own case, it was not only Tillich plus Troeltsch with his sometime roommate Max Weber and Adams with his colleague George H. Williams who were influential, but also Walter Rauschenbusch's use of the social analysis of his day to restate biblical themes; Reinhold Niebuhr's refutation in The Nature and Destiny of Man of Marx's, Kant's, Nietzsche's and Freud's understanding of human nature; Talcott Parsons's systematic study of the role of religious values in The Structure of Social Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thsocial analysis of his day to restate biblical themes; Reinhold Niebuhr's refutation in The Nature and Destiny of Man of Marx's, Kant's, Nietzsche's and Freud's understanding of human nature; Talcott Parsons's systematic study of the role of religious values in The Structure of Social Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thNature and Destiny of Man of Marx's, Kant's, Nietzsche's and Freud's understanding of human nature; Talcott Parsons's systematic study of the role of religious values in The Structure of Social Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thnature; Talcott Parsons's systematic study of the role of religious values in The Structure of Social Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thSocial Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thought.

The reality of death as a fact: the inescapable element of decision and the consequences in searching appraisal: the social or communal nature of human existence, coupled with the honest recognition that no man is in and of himself a perfect agent of the purpose of God and the love of God: the joy of fulfillment with one's brethren in the imperishable reality of God: and the terrible character of evil — these were values which the older scheme somehow affirmed and expressed.

It is rather that the Word and the church will be interpreted to them as God's will for the freedom of man to live a human life, to fight against the demonic forces of his own nature that seek dominion over social as well as personal life, to order his life by structures of love and justice relevant to the conditions of society.

And no, I don't just disregard science (nor the common consensus in matters of politics, social norms, alternative lifestyles, etc.)-- I understand the importance, but also the shortcomings of relying on man's own inferences about the nature of life, the universe, and the meaning of existence.

Nothing is more striking than the secular alteration that goes on in the moral and religious tone of men, as their insight into nature and their social arrangements progressively develop.

Their function — and it is an honorable though a humble one — is to serve as stepping - stones on the way toward the only society in which man can find a true satisfaction for his social nature; that is, a society which, so far from usurping the place of God, has God himself for its principal member.

Hence it deals with the theory of preaching, of Christian education, of social action and of worship as well as with the theory of divine and human nature, of God's activity and man's behavior.

b) Theology of social and political action: Muentzer was led not only to a new concept of religious authority, the prophetic proclamation of the elect but also to a new understanding of man's nature and destiny Luther saw man utterly sinful and can be saved only through complete trust in the grace of God as revealed in the life, death and resurrection of Jesus Christ.

It addresses the question of whether, as some observers have suggested, women are simply more sensitive to such exclusion: if they are «relational by nature» and respond more strongly than men to being shut out of social interaction in the workplace.

The phrase is a fine combination of old - fashioned sexism and convenient biology - speak which, by reducing human individuals to a biological organism, «man», sweeps away social complexities and confines debate to the simplicities of what we often call «nature».

A few decades later Francis Galton advocated marriage between the fittest individuals («What nature does blindly, slowly, and ruthlessly man may do providently, quickly and kindly»), followed by a number of prominent socialists such as Sidney and Beatrice Webb, George Bernard Shaw, Havelock Ellis and H. G. Wells, who openly championed eugenics as a tool of social engineering.

Will be war and terrorism consequence of social and economic pressures that influence the lives of human beings organized in society or will result only in a natural aggressiveness to man, installed at the heart of something to call «human nature»?.

The content of the curriculum was structured on three learning unities as follows: The «masks» of the human being: the scientist, the artist, the religious man, the social man; The «masks» of the world: the infinite, the space - time, the gold - number, the Mobius strip, the camouflage in nature; Beyond the mask.

Throughout, Tiffany (an agricultural journalist living in Melbourne) explores the themes of man against nature, and the nature of man against man, but she also captures a big slice of social history, illustrating the incredible hardships of the time - the great depression, extensive years of drought, the memories of one war still present and the impending onset of another - stories that are at one level uniquely Australian but at another level, totally universal.

Herbert Spencer's extreme individualism and antistatism, and «social Darwinist» theory of all social «evolution» (identified with «progress»), glorifying the unmoderated competitive struggle among men and groups and societies as «nature's» method of producing progress through innovations, conflicts, and «survival of the fittest,» had a wide vogue among the successful and especially conservative, conservative = liberal businessmen and other people in this period.

has led us to the conclusion, so far, that art is not a free, autonomous activity of a super-endowed individual, «influenced» by previous artists, and, more vaguely and superficially, by «social forces,» but rather, that the total situation of art making, both in terms of the development of the art maker and in the nature and quality of the work of art itself, occur in a social situation, are integral elements of this social structure, and are mediated and determined by specific and definable social institutions, be they art academies, systems of patronage, mythologies of the divine creator, artist as he - man or social outcast.

Mediating between cultures, while setting man and nature in ambivalent relation to each other, his works are created in the knowledge that they are products of social, cultural, or political constructions.

He is primarily concerned with the social, economic and ecological exploitation of man and nature in the Niger Delta and other parts of the continent.

Chun compares his work to «the scars of our bodies, conflicts between society members, wars between nations, man's exploitation of nature and nature's suffering from it — all units and the natural, social groups they constitute are dynamically conflicting with each other,» and wants it to «document «the force and direction of their energy.

The works explore themes of political and social injustice, identity, and contemporary conflicts between man and nature.

In fact, the idea is to convene a meeting with the religious leaders of the main religions to make all people aware of the state of our climate and the tragedy of social exclusion starting from the biblical message that man is the steward of nature and of its environmental and human development according to its potential and not against it, as Paul IV intended.

Al: It looks like you've been talking to your «man - of - steel» Howard about the non-linear nature of social change on critical issues.