Sentences with phrase «view of the human body»

Asceticism does not necessarily imply a pejorative view of the human body.

It is masterful biblical exegesis which knocks silly any idea that Paul had a «low» view of the human body — a misconception Christians today desperately need to let go of.

The common view of the human body seems to be that it is almost like a bank where we deposit and withdraw calories.

It opened my eyes to seeing an entirely new way medicine was practiced and a different view of the human body and healing.

Known for his interest in how machines and technology can transform our views of the human body, Bayrle has created Wire Madonna, a site - specific installation for the ICA's distinctive but sometimes rather claustrophobic atrium.

Barbican Center, London, UK Skin: Contemporary Views of the Human Body.

Hujar's view of the human body was uninhibited and uncompromising, but his most original work broke new ground in capturing eros and eroticism.

Hard Edge Line Painting, 1963 seems an elegant and minimal take on the knee joint of a leg, and indeed, most, if not all of Feitelson's work, grew out of an increasingly reductive view of the human body, a view of the body in the oldest sense, a matter of pure form and crisp ideals.

Not exact matches

The humane and Christian view, however, sees the human person as including a spirit which needs a body as a complement and mediator to fulfil his destiny as a traveller to God, the Ultimate Good, through the goodness of the material cosmos.

[4] This wayward view has become the rallying assertion of the New Age movement with its implicit refusal of the body's dignity, and its unguided emphasis on the human spirit.

He feels such a view diminishes the importance of the human body.

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.

Nonetheless, there is a difference between the traditional uses of body and seeing the world as God's body: when the world is viewed as God's body, that body includes more than just Christians, and more than just human beings.

If we view the soul as an effective social system for the procurement of intense experience, we can legitimately apply to it Whitehead's statement in «Immortality» that «the more effective social systems involve a large infusion of various soils of personalities as subordinate elements in their make - up — for example, an animal body, or a society of animals, such as human beings» (IMM 690).

Unfortunately, some defenders of theism in the eighteenth century wedded themselves to this view of the complex machine and its maker and associated it with the view that such special forms of the machine as the human body came into existence fully formed in an aboriginal creation.

(Gen 1:24) Pope Pius XII, St John Paul II and the Catechism have lent increasing support to scientific views of the origins of the human body.

It rises out of the JudeoChristian view of the sacredness of human bodies, the sacredness of human relationships, and the sacredness of person - hood.

He associates this with the «spirit» dimension of the «Renaissance - Platonic» view of the human person as body - soul - spirit, as retrieved by de Lubac.

At a time when men knew very little about the functioning of the human body, this view seemed to be largely a matter of commonsense.

The key to this view of human being lies in what Bingham calls the «second Darwinian revolution,» through which we have learned that evolution shapes not only our bodies but also our minds.

The author reflects the Platonic view of the human soul as that entity which pre-exists before coming to dwell for a time within an earthly body, as in a prison, and which later survives the death of the body, thus regaining its freedom.

In this passage the animistic idea of «unclean spirits» that can invade individual human bodies and distort individual human spirits is not in view; but the idea of demonic systems and structures that exert enormous power in the world, that can invade the body politic and other human corporeities and dehumanize them, is what is at stake.

Occasionally, Hartshorne even speaks of a «besouled body,» but by such language he means only the probability of certain modes of action and experience that embody a given personality's characteristic traits.11 Consequently, he suggests that, when a person's body goes into a deep, dreamless sleep, the soul loses its actuality, only to regain it when the person awakens.12 Understandably, therefore, he disregards as inapplicable to his own view Gilbert Ryle's well - known caricature of Cartesian anthropological dualism as «the dogma of the Ghost in the Machine» — especially since Hartshorne denies that the human body is a «machine» in any materialistic, mechanical sense.13

Accordingly, he upholds the «social - organic» view of sensation to the effect that the body can never do other than «echo» or «represent» its surroundings and directly «present» its own states to the immediately sympathetic human awareness.25

The notion of the people, i.e.Minjung, and of small - scale movements and initiatives which represent them, is from the Christian point of view partly a socio - ecclesial vision in the sense of a theological appraisal of the church as social reality in the larger body politic, and partly eschatology in the sense of a vision of the ends worked out within, and ends which extend beyond, human history.

(From the Christian point of view (which in this coincides with the biological viewpoint logically carried to its extreme) the «gathering together» of the Spirit gradually accomplished in the course of the «coiling» of the Universe, occurs in two tempos and by two stages — a by slow «evaporation» (individual deaths); and simultaneously b by incorporation in the collective human organism («the mystic body») whose maturation will only be complete at the end of Time, through the Parousia.)

The second implication of the statement is that the view of the things as one body is a function of the «human nature» that underlies a person's particular mind.

From a human point of view the body is a leaderless group.

He also grants the common - sense view that a human corpse is a dead thing as a human body, but he still makes his panpsychistic point by insisting that even a corpse is composed of many living things and, as far as our knowledge runs, nothing else.29 In addition, he claims that his belief that there is only a relative and not an absolute distinction between mind and matter is given support by recent developments in physics that have shown that the differences between matter and various kinds of radiation are differences of degree and not of kind.

In his extended review of Stratford Caldecott's The Radiance of Being (May / June issue), Fr Hugh Mackenzie contrasts that book's espousal of «the «Renaissance - Platonic» view of the human person as body - soul - spirit» with the Faith movement's prioritising of mind as the metaphysical first principle.

At the same time, in view of the damage and destruction wreaked by human sin, he bore the awful cost of restoring and reconciling all things in his own body and soul.

2) The second view philosophers have traditionally taken in light of this problem, denies that the human soldier, if by the term «human soldier» we mean to refer to the composite of soul and body, is a single substance, and holds instead that the tiniest parts composing him are.

On Whitehead's view, the human body is a macrocosmic nexus of microcosmic actual identities, but — and this is the crucial point over against the mechanist view — these actual entities are interdependent rather than independent.

And because the human skin normally hides from view an utterly amazing complexity and beauty, the scientia that Bodies promotes is the kind that is more likely to strengthen than diminish our belief in the sacredness of human life.

To do this, given Whitehead's anti-Cartesian perspective, we obviously need to know something about his view of the life and organization of the human body — the study of which he labels «Psychological Physiology» (PR 157).

Further, the narrowly empirical prism through which science views the human condition has a tendency to prioritize the health of the body above all other competing goods.

And in the conclusion to the document, the Council is determined to reinforce a view of the human person «as a creature «in - between,» neither god nor beast, neither dumb body nor disembodiedsoul, but as a puzzling, upward - pointing unity of psyche and soma whose precise limitations are the source of its — our — loftiest aspirations, whose weaknesses are the source of its — our — keenest attachments, and whose natural gifts may be, if we do not squander or destroy them, exactly what we need to flourish and perfect ourselves — as human beings.»

As I am an artist and photographer as well as a Christian, there are varying degrees of how the human body is viewed.

But in our view conservation goes far deeper than that; it means to the civilized land what fitness means to the educated body, and in essence what the idea of sport itself means to the human spirit: a wholeness of mind and body.

In that speech (a full copy of which you can view by clicking here), I offered some suggestions on how each of us — whether we be parent, coach, official, athletic trainer, clinician, current or former professional athlete, sports safety equipment manufacturer, whether we were there representing a local youth sports program, the national governing body of a sport, or a professional sports league, could work together as a team to protect our country's most precious human resource — our children — against catastrophic injury or death from sudden impact syndrome or the serious, life - altering consequences of multiple concussions.

Note that some have such view for religious reasons, some have such view for purely scientific ones (e.g., for a fetus in a stage late enough that it would have survived in nICU if delivered prematurely, it's hard to make an argument that merely being attached to a placenta and not to nICU life support somehow turns the fetus from a live human being to «perfectly fine to surgically excise part of mother's body».

Family Health Medical School has modern facilities such as the Tim Johnson Library Complex with a lot of unique tools for learning including; Telemedicine to communicate with USA, Europe and rest of the world, an E-library, spacious hall of Anatomy (among the biggest in the sub region) for the dissection of Cadavers and Computerised Facilities to view different parts of the human body and Cadavers lodge (mortuary).

The study, published in Nature, was conducted by Professor Luciano Floridi, Professor of Philosophy and Ethics of Information and Director of the Digital Ethics Lab, and Carl Öhman, a postdoctoral researcher at OII, advises that online remains should be viewed in the same way as the physical human body, and treated with care and respect rather than manipulated for commercial gain.

The removal of long - dead human bodies from view in museums for reburial is based on a warped notion of respect

This is not simply our view, but that of the international science reference bodies for human health, the World Health Organization, and animal health, the World Health Organization for Animal Health.

MELBOURNE, AUSTRALIA — In the run - up to national elections on 21 August, the country's top science body, the Australian Academy of Science (AAS), has weighed in on the climate change debate with a report backing the mainstream scientific view that human - induced climate change is real and that a business - as - usual approach to carbon emissions will lead to a «catastrophic» four - to five - degree increase in average global temperatures.

Imagine if your best knowledge of human anatomy came from viewing the body through binoculars from a mile away.

From a toxic point of view, benzene is a known human carcinogen [according to] the Environmental Protection Agency, the Occupational Safety and Health Administration, the World Health Organization and virtually any regulatory body you could name.

The framework of the study can also be applied to other bodily tissues to potentially provide a more holistic view of the aging process throughout the human body.

The foundation for our work with music as a healing modality is the view that each human being consists of body, soul and spirit.