Sentences with phrase «which human desire»

The sense that the surface continues beyond its material presence was essential to expressing the infinite space into which human desire might reach.

The range of things on which human desire is focused is, as a matter of fact, infinite, and the plasticity of desire is distinctively human.

Not exact matches

we put a more human touch on our business, which is what drives our success and desire to move forward.»

The right solution ties in perfectly to Maslow's hierarchy of needs, a well - known pyramid which ranks human needs and desires in order of necessity: From the physiological (the basics like water and oxygen), up to safety, love and belonging, esteem, and finally, self - actualization.

Humans have a strong desire for connectivity and personal sharing, which is what makes sites like Facebook and Twitter work.

In human society this aspiration is expressed by a desire to find significances and uses for things which otherwise have none, assigning meaning to things by virtue of their affinity to other things or personalities available in the natural world.

Our cause is never more in danger, than when a human, no longer desiring, but intending, to do our Enemy's will, looks round upon a universe from which every trace of Him seems to have vanished, and asks why he has been forsaken, and still obeys.

It is as if Benedict is bringing back into play the long - neglected lessons of St. Augustine to Catholic Social Thought — re-presenting, as it were, The City of God — that is, the City of that caritas which the Divine Persons gratuitously pour into the human heart, that it might cast the burning desire for human unity into the kindling of hundreds of millions of parched hearts.

Yes, we have a human nature with a desire for s * x. However, we also have the gift of self control, which most people today don't use anymore.

If you are two consenting adult human beings and you desire to have a loving, committed relationship in which to raise a family, and you wish to have all of the benefits and responsibilities that comes with it, marriage is a good choice.

Over the centuries there has been a basic human desire for some kind of invisible mental or spiritual atmosphere which connects in some mystic way all the minds and hearts of mankind.

The Quranic texts do not give in detail the code of laws regulating dealings — human actions — but they give the general principles which guide people to perfection, to a life of harmony — to an inner harmony between man's appetites and his spiritual desires, to harmony between man and the natural world, and to a harmony between individuals as well as a harmony with the society in which men live.

«The protection and improvement of the human environment is a major issue which affects the well - being of people and economic development throughout the world; it is the urgent desire of the people of the whole world and the duty of all Governments.

Nothing but the human ego is involved in the incessant desire for new thrills and new conquests, which are designed basically to overcome one's own psychological doubts and fears of sexual dysfunction.

The «desire for God is written in the human heart» (CCC 27), and yet prayer seems to be a topic which many people find hard to explain, so I was interested to see how this DVD approached the subject.

In one memorable paragraph we have the comparison made between a universe without moral laws and led just by human desire, which leads to a dying universe, as indicated by C. S. Lewis in his book The Abolition of Man, and Nagel's view of the universe becoming aware of itself in man, and becoming conscious of truth, beauty and goodness.

Is the desire for peace a manifestation of psychological longing and wish - projection which human beings put forth in their infantile desire to return to the pristine purity of an imaginary garden of Eden, serpents and all?

True, it desires that most legitimate civilizations should be preserved, yet it approves of the development of «a more universal form of human culture... one which will promote and express the unity of the human race» (art. 54) and favours a powerful international organization which, despite the United Nations, does not yet exist (art. 84).

Satan bbjss was once God's loved son and the most handsome of all God's sons... Satan's downward spiral was his desire to be like God in every way which Satan could never be... Satan, along with all his brothers who found him to be their leader did rival God and God's faithful sons and war ensued... Satan along with all his northerly followers were cast out of their heavenly abode and sent to the celestial earthen plains to live among us humans... Thusly the fallen sons of God saw the daughters of mankind to be fair and they took from mankind all the women that they willed...

Humans have developed powerful brains which they use to threaten their own survival, to desire meaning where there is none, to speak of destiny when we can't define an ultimate good.

But in a secular age in which visions of human flourishing are no longer limited to religious belief, other practices — even those that are seemingly private but ultimately public — compete with those of worship in shaping the desires we follow in pursuit of the good.

If we desire the prestige which comes with wealth and ability and high position — if we so desire it that we would be crushed were it denied us or taken from us — then we are worshipers not of the true God, but of human beings.

This type of democracy is here referred to as the democracy of desire, since the image of human nature upon which it is based is that of an intelligent organism striving single - mindedly to fulfill its desires.

That is why it is said only of the wicked, and not of the sinners, that their way vanishes...» Although the sinner is not confirmed by the human community, he may be able to stand before God, and even entry into the human community is not closed to him if he carries out that turning into God's way which he desires in the depths of his heart.

It is connected to the sexual revolution, and it is connected to a human desire in terms of a freedom that knows no bounds other than that which is assigned by the conventions of the day.

For after all, in any faith which is genuinely theocentric or focused upon God, it is essential to make sure that it is God, not human desires or wishes or aspirations as they now stand, who is to be «given the glory»; and it is in God, and in God alone, that we may speak meaningfully of the significance of our own existence.

This idea assumes the democracy of desire, in which human autonomy is the governing principle.

St. Augustine too spoke of infinite human desire, which is itself a kind of pain.

The democracy of desire rests on the principle of human self - determination and self - sufficiency, which is the antithesis of the principle of reverence upon which democracy should be founded.

The democracy of desire can not provide a satisfactory basis for the criticism of undemocratic forms of social class, for it is infected by the same subpersonal assumptions which render these modes of human classification offensive.

I long for a society in which modernity would have its full place but without implying the denial of elementary principles of human and familial ecology; for a society in which the diversity of ways of being, of living, and of desiring is accepted as fortunate, without allowing this diversity to be diluted in the reduction to the lowest common denominator, which effaces all differentiation; for a society in which, despite the technological deployment of virtual realities and the free play of critical intelligence, the simplest words — father, mother, spouse, parents — retain their meaning, at once symbolic and embodied; for a society in which children are welcomed and find their place, their whole place, without becoming objects that must be possessed at all costs, or pawns in a power struggle.

The Islam is a religion, which promotes the low instincts or carnal desires of human beings.

As humans in a broken sinfilled world we often struggle with «The Desires of The Flesh» found in Galatians 5:16 - 26, which are: «Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions,...» Because we are human, but we CAN CHANGE, because Christ forgave us at the cross of EVERY sins as Jeremy states over and over in his message.

Pascal longed to build a home for human beings in the world he inherited, he burned «with desire to find solid ground and an ultimate sure foundation whereon to build a tower reaching to the Infinite» — that is, to construct a poem like that of Dante which would locate human being in the new scheme of things.

• A raw individualism that conceives «freedom» as radical personal autonomy because it thinks of the human person as a twitching bundle of desires, the satisfaction of which is the full meaning of «human rights» and the primary task of government.

We must say, then, that there is nothing in the idea of agape which excludes the element of human desire for the good.

Our age is in need of a great philosopher; one who can thread his way, step by step, through the intricate labyrinth of reasoning into which scientists have been led, eyes riveted to earth, by the desire to improve our human lot, the desire to destroy life, or mere common curiosity; one who can keep his mind, at the same time, open to the metaphysical implications of all he learns, and at last put the wholecorpus of our knowledge together in one grand synthesis.

Thus, technique becomes an autonomous, self - directing, all - encompassing force which increasingly subjects human life, feelings, and desires to the requirements of the encroaching systems themselves.

Furthermore, Hartshorne affirms his faith that human beings are often motivated by genuinely altruistic desires which are not merely forms of disguised self - interest.

«Faith and reason are like two wings on which the human spirit rises to the contemplation of truth; and God has placed in the human heart a desire to know the truth — in a word, to know himself — so that, by knowing and loving God, men and women may also come to the fullness of truth about themselves (cf. Ex 33:18; Ps 27:8 - 9; 63:2 - 3; Jn 14:8; 1 Jn 3:2).»

If trust in revelation can thus liberate our desire to know, then we may conclude that it is a truthful posture for human consciousness to assume, and that the substance of revelation which evokes such trust may be called true also.

There are two possible conclusions: Either true freedom is impossible, in which case life is meaningless and the world is designed to frustrate human desire; or, true freedom will be realized in a future Kingdom of Christ, when Ego will be finally overthrown.

This desire is prompted by a more wholistic understanding of the person and of the ways in which sexuality is present in all of human experience.

Likewise against the Manichees in the matter of the goodness of sexual desire and function, and against the Pelagians in the matter of its perfection and the need of inner grace to attain that perfection, Augustine gave again to the Church a synthesis of divine and human reasoning which the Church in his day, and for a thousand years and more afterwards, recognised as true in fact to the consequences of her doctrine.

If our redescriptions of the world of everyday life under the sign of the Resurrection have helped to fuel this desire for goodness and happiness in this life, if they have helped us formulate, with Kant, the notion of a human society understood as a «Kingdom of ends» (in which each human being, including oneself, is treated as an end in him or herself), we find that the effort to realize such hopes requires us to «postulate» realities which we can not «know»: freedom, immortality, God.

There is a desire to discover supernatural laws for human happiness, a willingness to cooperate with a purpose higher than the transitory human purpose, a longing to communicate with the Creator and an attempt to grasp some security which transcends physical death.

Such a society will ensure that satisfaction of human needs takes immediate priority over the satisfaction of anyone's desires, and that the dignity of each individual is honored by providing opportunity for all persons to participate responsibly in decisions which will affect their individual lives and the common good.

I would not for a minute wish to deny that we are too often motivated by an obsessive desire for power and control, and dominated by a narrow and calculating rationality which can not even acknowledge the deeper values of human life and experience, and that such attitudes may contribute to the coming of one form or another of global catastrophe.

The question is whether a generation which has lost its faith in all the gods of the nineteenth century, that is, in «history,» or «progress,» or «enlightenment,» or the «perfectibility of man,» is not expressing its desire to believe in something, to be committed somehow, even though it is not willing to be committed to a God who can be known only through repentance, and whose majesty judges all human pretensions.

People must be able to understand the power of television sufficiently so they can use it when they desire escape, relaxation, information, entertainment — which are perfectly legitimate human needs — but not be used by it.