Sentences with phrase «symbols of human»

Physical space and distance are important symbols of human interaction and also contribute to the quality of those interactions.

They recall relationships with living creatures as symbols of human stories, as companions, and as reflections of humanity.

Puder's paintings depict haunting environments filled with abandoned architecture and other symbols of human industrialization.

He strives towards simplicity, creating monumental symbols of human nature and sensuality.

See Fig. 1 for description of other symbols of human use areas.

They're symbols of her human authenticity, but they also serve as a sort of factory trademark left by her creators: «You see, we've thought of every last detail.»

However, it is «Protestant» in its profound declaration that Christianity can be proclaimed only in symbols of human brokenness, and in its awareness of the radical tension between nature and grace.

In Play it as it Lays and elsewhere, Las Vegas is an apt symbol of human life — a chancy venture with no external meaning or significance.

This mystery is richly captured in John Allen's description of John Paul as «a living symbol of human suffering, in effect, an icon of Christ on the cross.»

But does it not remain true that this event was a symbol of the human dignity of all persons, of their participation in the common life, of their will to be free from the control of another people?

The sign of his ministry would be wine, a symbol of human conviviality and gladness.

His «Prism» series depicts geometrical and man - made beauty as a symbol of the human civilization, and the aggressive and violent progress of the post-modern worldwide capitalism, yet exploring something simply beautiful at the same time.

These Planes are a symbol of human unity.

It bears little resemblance to the muscular organ but represents an almost universal symbol of human emotion adorning a view out from a spätkauf shop window on a Langese ® icecream umbrella, or a Lycamobile advertising sticker.

Not exact matches

According to Buffer Social, these symbols aren't just silly, they can do everything from soften the blow of a critique to make the person on the other end seem more human.

High - end Xerox machines — essentially, complex paper - processing computers — became symbols of modern technology, sometimes getting the upper hand on hapless humans.

Horned animals are sacred for a variety of cultural reasons but the root of sacred horned animals seems to come from the resemblance of their heads to the uterus, ovaries and fallopian tubes of human women, and the animals are usually associated with fertility and female symbols.

Catholics have always recognised that the differences between men and women are a physical reality that conveys important truths: that human marriage is a symbol - a living, life - giving, and procreative one - of the relationship between the ultimate Bridegroom, Christ, and his Bride, the Church.

The moving account of Helen Keller's transformation from the essentially animal to the truly human level illustrates both the importance of a physiological basis for meaningful human existence and the dramatic contrast between life with and without symbols.

This model invites students to see the New Testament as the product of a profoundly human process of experience and interpretation, by which people of another age and place, galvanized by a radical religious experience, sought to understand both that experience and themselves in the light of the symbols made available to them by their culture.

Following Kierkegaard's existential thesis that truth is «subjectivity,» Barth translated the eschatological symbols of biblical faith into symbols reflecting a crisis in human Existenz.

An inevitable temptation of Christian theology, and particularly so in our own time, has been to think that the idea or symbol of an actual end of the world was no part of the original proclamation of Jesus, and rather derived either from the apocalyptic religious world that so dominated Jesus» disciples or from the all - too - human or fleshy component of their minds and hearts, which was impervious to the higher call of the Spirit.

The human power of speech is the ability to create and to use symbols.

And the religious response to this suspicion is in each case the same: the formulation, by means of symbols, of an image of such a genuine order of the world which will account for, even celebrate, the perceived ambiguities, puzzles and paradoxes of human experience.

Like Tillich's, the heart of Bultmann's method lies in the translation of eschatological symbols into categories referring only to human existence.

What needs to be asked is how men and women can live in this culture filled with sexual symbols, sharing in the new freedom, and discover the creativity and satisfaction of authentic human love.

Even if these stories are rife with symbol and myth (which they are), it can not be denied that Jesus was born of a real human mother.

Shame on liberals for allowing 7th century religious bigots to place a symbol of conquest at this site of human tradegy

Paul Tillich defined this approach with particular clarity (and therefore in extreme form) in his «method of correlation»: «systematic theology proceeds in the following way: it makes an analysis of the human situation out of which the existential questions arise, and it demonstrates that the symbols used in the Christian message are the answers to these questions.»

I have been arguing that good cities are an essential component of the good life for human beings, who are made in the image of God, and that urbanism — for good reason — is a privileged symbol in the Christian imagination.

These two characters represent the mixture of evil and good in human beings but also, in their love for Lyra and their sacrificial acts, a powerful symbol of redemption and transformation in the face of evil.

For Lifton, religious symbols have to do with this urge for a rebirth and reunion with a larger human matrix beyond the sacrifice of one's own death.

Therefore Kaufman says that we have to be constantly criticizing and reformulating our religious symbols in the light of the contribution they make to human flourishing and (remembering ecological concerns) the flourishing of the universe in all its parts.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

This essentially metaphysical order of the world which humans look for is perceived and understood largely through concrete, accessible public symbols.

The symbol of God, Kaufman maintains, points with particular effectiveness at once to the ultimate mystery and to the relativity of all human expressions of that mystery.

Yet Kaufman believes that the central Christian symbols «continue to provide a significant resource for the orientation of human life.»

No respectable empire wants to set up as its primary religious symbol the spectacle of a broken, publicly despised, and officially criminal human being, particularly one whose execution the empire itself effected!

The cross is certainly a many - sided event and symbol, and contexts alter meanings; but in our context at least, I believe, it should be seen primarily, not as a divinely managed human sacrifice to a righteously wrathful God but as God's own solidarity with the creature and the decisive statement of One who would be «with us» unreservedly.

This notion of the demonic, especially when it is developed to explain the widespread proclivity of human beings to evil (through being born into cultures more or less dominated by demonic habits, symbols, beliefs, and attitudes), provides a further basis for reconciling God's goodness with the world's evil.

The doctrine of forgiveness, the doctrine of the Cross as a symbol of redemption, the myths and the mysteries surrounding the human body and human sexuality, the identification of sin and temptation with femaleness, the Image of God, the mind / body dualism that devalues female life, the depreciation of creation... these are some of the problems Christianity poses, giving subtle sanction to the violence women experience.

This assertion is not meant to imply that religion is either false or ultimately nothing more than the fabrication of human minds — indeed, Berger argues in other writings that the transcendent seems to break through humanly constructed worlds, as it were, from the outside, However, the social scientist must recognize the degree to which religion, like all symbol systems, involves human activity.

Because the symbol means the covenant between the Absolute and the concrete, its meaning is not independent of lived human life in all its concreteness.

In our generation there is danger and hope — danger that these noncognitive accouterments will lose their aesthetic harmony and hypnotic power when integrated with the basic prehensions of science, and be reverted into impotent and empty symbols, jarring, ugly, and without force in final satisfactions: hope that the power of Jesus as lure will reassert itself in an aesthetic context devoid of supernaturalism, a context such that (the language now picks up echoes of van Buren) the vision of Jesus, the free man, free from authority, free from fear, «free to give himself to others, whoever they were «1 — such that this vision in its earthly, human purity will lure our aims to a harmonious concrescence, integrating scientific insight and moral vision and producing a modern, intensely fulfilling human satisfaction.

They do have their own active and creative manner of collectively representing their historicity, which I am arguing, is closely intertwined with their experience with what they take to be the Divine Power, Ellaiyamman as the goddess of the Paraiyars is a pivotal symbol of the source (and the hope of protection) of this distinct physical and conceptual space: she conserves their geographic space by guarding their particularity as a community and she represents their conceptual space as self - reflective human beings.

Molly Yard positively gushes that the drug might be «the most significant medical advance in human history and the symbol of a brighter future for women everywhere.»

«We are deceivers, yet true in clinging to the idea of the fall as a symbol of the origin and the nature of evil in human life.»

Tillich suggests several criteria for evaluating religious symbols, in addition to this capacity for self - negation.30 A symbol of the ultimate must transcend the subject - object division, for the characteristics of being - itself are equally present in human life and beyond it; the symbol must express the basic unity of all things, of which man is aware in the depths of his own being.

Symbols still maintain contact with the deep sources of life; they express, we may say, the «lived» spiritual... they disclose that the modalities of the Spirit are at the same time manifestations of Life, and, by consequence, directly engage human existence....

It is therefore important to distinguish between those theologians who are interested in post-modern culture because they want to better understand its effects upon the human person's openness to evangelisation, and those theologians who think that Christ should be just another option at the market of meaningful symbols, no more or less significant than Buddha or Krishna.