Sentences with phrase «states of human nature»

However, painting does seem partial and subjective, it describes events and ideas and abstract emotions, which are essential responses that are constantly connected to things and states of human nature.

• Confession is the greatest mercy God has ever provided for us, given the fallen state of human nature.

In our present state of human nature, lust accompanies our sexuality and, if not countered, prevents sexuality from being a school and a means of love, and turns it into an obsessive form of self - centeredness that tends to make others into objects of gratification or exploitation, and not persons to be respected or loved.

The schools of sexual dissent, — and permissiveness — rest upon the presumption that the present state of human nature is natural to man, and therefore good.

Not exact matches

But it is one thing to state that all human beings have some access to God's law within and through human nature, quite another to expect natural law theories based on reason alone to persuade others about contested moral issues in a context where such theories are stripped of their foundations in God as creator, lawgiver, and judge.

To be sure, valid questions may be raised about whether Enlightenment justifications based on insecurity in the state of nature can truly ground human rights.

There's Arkansas, bounty hunters, snakes real, human, and symbolic, being rescued from a snake pit by a very errant knight, a display of the gratuitous slaughter that comes when you take the law in your own hands, a deep commentary on place, displacement, the state of nature, and the techno - forces of the modern world and modern government, solidly American thoughts on law, property, justice, and keeping your word, and so forth and so on.

Unless God regenerates a human heart / nature and gives the individual the «gift of faith» the individual remains in their state of rejection and unbelief.

First, the Scholls» resistance to the Nazi regime began in their discovery and affirmation that the human person is not made by or for the state, but that the state is made by human persons for the fulfillment of human nature.

Read the news, look around you Cheese, are you happy with the state of humanity and comfortable with morality being determined by human nature.

In redefining marriage and the family, the state not only embarks on an unprecedented expansion of its powers into realms heretofore considered prior to or outside its reach, and not only does it usurp functions and prerogatives once performed by intermediary associations within civil society, it also exercises these powers by tacitly redefining what the human being is and committing the nation to a decidedly post-Christian (and ultimately post-human) anthropology and philosophy of nature.

With a certain simplification of the state of affairs, which however brings out more clearly the decisive factor without falsifying it, we might say that formerly the object and situation of a man's action were simply data supplied by nature with which he was in contact and by simple human realities which recurred from generation to generation again and again.

Now human nature demands democracy at least from a certain historical phase of man's development onwards, hence it can not be a matter of indifference to the Church, which consists of persons making legitimate demands for freedom and active cooperation, at least in the present state of her development.

Self - sufficient human beings, reasonable and capable of acting in their own interests, living in a «state of nature,» band together to form a government to protect their property and interests.

According to this story, human beings emerged from a «state of nature» in order to constitute society.

If, however, one regards the human person to be social by nature, then the function of the state is not to possess its citizens but to serve their social needs for each other.

Modernity's emphasis on secularism involves three elements - a) the desacralisation of nature which produced a nature devoid of spirits preparing the way for its scientific analysis and technological control and use; b) desacralisation of society and state by liberating them from the control of established authority and laws of religion which often gave spiritual sanction to social inequality and stifled freedom of reason and conscience of persons; it was necessary to affirm freedom and equality as fundamental rights of all persons and to enable common action in politics and society by adherents of all religions and none in a religiously pluralistic society; and c) an abandonment of an eternally fixed sacred order of human society enabling ordering of secular social affairs on the basis of rational discussion.

«But, at the same time, we have also seen evidence of some of the worst aspects of human nature, in that there are people - men, women and children - in this country who are going hungry, and yes, there are some people who attempt to abuse any system that is put in place, be that from the state or voluntary bodies.

Carl Henry, for example, was able to respond to Jim Wallis's characterization of the communal, over against the individual, nature of the gospel by saying that he agreed with Wallis's communal definition.67» But Henry's individualistic view of people within human society, while allowing for the community of the church, the importance of the family, and a limited function for the state, remains largely atomistic.

Under liberalism, human beings increasingly live in a condition of autonomy such as that first imagined by theorists of the state of nature, except that the anarchy that threatens to develop from that purportedly natural condition is controlled and suppressed through the imposition of laws and the corresponding growth of the state.

The text from the Catechism does not mention the Incarnation and focuses on created human nature, stating more carefully andsimply that, given divine transcendence as well as human sin, «man stands in need of being enlightened by God's revelation...»

Stated differently, certain features of human nature will surface and seek expression and satisfaction whatever the cultural setting or era.

Though not directly stated anywhere, Peter Enns appears to be a proponent of the idea that the Bible is a library of books written by various authors from various theological perspectives, who are in dialogue with each other over the nature of God and what the human response to Him should be.

Although few Protestants would still claim that the United States is an «almost Christianized» nation, the Victorian way of thinking about the world, God, and human nature still influences theological discourse.

Religion and state are only partial expressions of the one fundamental alienation of the human being from nature and are bound to disappear simultaneously with their cause.

And wrongly because the real nature of this impulse that is sweeping us towards a state of super-organization is such as to make us more completely personalized and human.

Bonhoeffer argued that the attempts to preserve the church often reflected a too - high veneration of the state, a de facto support of traditional social values, and an unduly weak view of human nature.

This means that all phenomena are identical in their constituent self - identity; all are in a state of constant transformation; and there are no absolute differences between human nature and the natural order, body and mind, male and female, enlightenment and ignorance.

But for the sake both of truth and continued human progress, the integrity and independence of science ought to be preserved against those who would compel it to state, as scientific fact, that something exists outside of its sole field of study, which is nature.

So He asked a woman, a woman representing humanity in its original, beautiful state, free from the stain of original sin, to cooperate with Him in giving Him a human nature — and, with that, He would start a new humanity.

But as laws in a traditional government are of a negative nature, defining the boundaries of behavior, but insufficient in themselves to inspire it, so terror is insufficient in a totalitarian state to motivate and guide human behavior.

Perhaps such assumptions are required by Friedersdorf's (mostly blue - state) audience, and perhaps such assumptions will be more effective than an argument from the Western tradition's account of human nature.

Humboldt states in his monograph on the dual that, though the study of language should be pursued for its own sake, it «resembles other branches of learning in not having its ultimate purpose in itself but that it conforms to the general purpose of interest in the human mind to help humanity to realize its true nature and its relation to everything visible and invisible around and above itself.»

No one was more influential in the definition of the modern state than Thomas Hobbes, who through the conceit of the «state of nature,» portrayed humans as naturally autonomous and individual, with a shared membership solely through one institution» the Sstate than Thomas Hobbes, who through the conceit of the «state of nature,» portrayed humans as naturally autonomous and individual, with a shared membership solely through one institution» the Sstate of nature,» portrayed humans as naturally autonomous and individual, with a shared membership solely through one institution» the StateState.

St. Gregory says that the problem is not to be put in this way since it is not a matter of justice, but of a natural state of the health or illness of human nature.

God intended equality among men; but «private property, slavery, imperialism, the State itself, appear in post-Fall society as regulations of God to preserve nature, which is always being disrupted by sin».26 Justice thus appears as the rough, necessary, coerced order of human societies which is not wholly antithetical to love, since it serves the purpose of God in the creation and history.

Without query human life would not be much better than a Hobbesian state of nature.

So are the miracle wheat and rice of the Green Revolution, the technology of behavior modification proposed by B. F. Skinner, 1 and the computerized model of the global ecology produced by the authors of The Limits to Growth.2 This kind of reasoning operates within the limits of what is possible as defined by (1) the available material and human resources, (2) the laws of nature, and (3) the state of knowledge at the time.

Modernity is represented by three forces - first, the revolution in the relation of humanity to nature, signified by science and technology; second, the revolutionary changes in the concept of justice in the social relations between fellow human beings indicated by the self - awakening of all oppressed and suppressed humans to their fundamental human rights of personhood and peoplehood, especially to the values of liberty and equality of participation in power and society; thirdly, the break - up of the traditional integration of state and society with religion, in response to religious pluralism on the one hand and the affirmation of the autonomy of the secular realm from the control of religion on the other».

In us, matter is brought into direct synthesis with spiritual mind... [it] is subsumed and transformed into a more perfect state by direct union with the Godhead... It is this destiny and this environmental harmony that is lost by sin in the first generation... this threatens the eternal frustration of human nature - spiritual as well as physical death.»

Unlike Mill, for whom this is an empirical claim about human nature, however, Hartshorne views it as an implication of a Whiteheadian metaphysical system which is held to be valid for all possible states of the universe.5 In this system, experiences (or «feelings») are the primitive constituents of all reality.

This conclusion bears great theological significance for an understanding of human nature, obedience, and faith, but Turner seems content to state that it calls into question the idea that God's will overcomes all obstacles in Genesis.

Here is the culmination of Israel's thought about natural law: a glorious day should dawn when man's jungle impulses would atrophy, when right would triumph deep in human nature, and society would pursue its happy course in a state of «anarchy,» of «no law,» because everyone would do the high and noble thing through his love for it, in obedience to the unwritten law inscribed on his heart!

The 1985 Congregation for the Doctrine of the Faith Instruction on Respect for Human Life states, «By virtue of its substantial union with a spiritual soul, the human body can not be... evaluated in the same way as the body of animals... The natural moral law expresses and lays down the purposes, rights and duties which are based upon the bodily and spiritual nature of the human person.&rHuman Life states, «By virtue of its substantial union with a spiritual soul, the human body can not be... evaluated in the same way as the body of animals... The natural moral law expresses and lays down the purposes, rights and duties which are based upon the bodily and spiritual nature of the human person.&rhuman body can not be... evaluated in the same way as the body of animals... The natural moral law expresses and lays down the purposes, rights and duties which are based upon the bodily and spiritual nature of the human person.&rhuman person.»

The first holds that humans are by nature social animals; the second holds that in «the state of nature» human is to human as wolf to wolf.

This state of affairs not only fails to engage with the core issue at the heart of the culture of death, it also tacitly encourages agnosticism about life after death, human freedom, the ultimate nature of evil and the human need for prayer and religious practice.

IN PLURIMIS (On the Abolition of Slavery) Pope Leo XIII Encyclical of Pope Leo XIII promulgated on 5 May 1888 The words of St. Gregory the Great are very applicable here: «Since our Redeemer, the Author of all life, deigned to take human flesh, that by the power of His Godhood the chains by which we were held in bondage being broken, He might restore us to our first state of liberty, it is most fitting that men by the concession of manumission should restore to the freedom in which they were born those whom nature sent free into the world, but who have been condemned to the yoke of slavery by the law of nations.»

He does not mean that once upon a time there was a Garden of Evil («the state of nature»), the experience of which taught humans at a specific date to value civilization.

I wish that every one of us had come to such a state that even when we see the vilest of human beings we can see the God within, and instead of condemning, say, «Rise, thou effulgent One, rise thou who art always pure, rise thou birthless and deathless, rise almighty, and manifest your nature.»

«Contrary to the prevailing scientific opinion about the biological effects of nitrite and nitrate, our data support the view that humans may require these dietary components from birth — from nature's most perfect food,» said Norman G. Hord, Ph.D., M.P.H., R.D., the study's lead author and an associate professor of food science and human nutrition at Michigan State University (MSU).