Sentences with phrase «whole other human being»

In the grand scheme of things, a little back pain when you're creating a whole other human being isn't a big deal, but in the moment it sure does feel like one!

Not exact matches

There is no other way, in fact, for us to exist as true community... the ultimate community being the whole human race.

Dalahäst There are whole medical and scientific fields which study emotions in both humans and other animals.

No, we don't pray before meals; instead we try to treat others with respect and be decent human beings on the whole.

Every Christian I knows works hard to do both a) show gratitude to God for His provision and b) «treat others with respect and be decent human beings on the whole.»

The other group sees human beings as part of the interconnected web of life, and it sees value in the whole rather than in its isolated parts.

It means making sense out of the relations that human beings and other living things have toward the overall patterns of nature in ways that give us some sense of their proper relations to one another, to ourselves, and to the whole» (Toulmin, 272).

There is no human being apart from relations with other people, with other animals, and with the whole of creation.

The other myth describes a time when all human beings lived in one harmonious society; «the whole earth had one language and the same words,» says the story of the Tower of Babel.2 The myth then explains why, in historical time, there have always been many languages, many cultures and many societies.

The highest cause may be (1) in every sense or aspect «uncaused,» in no sense or aspect the effect of anything else; or it may be (2) in some aspects uncaused, and in others causally influenced, but its manner of both acting and receiving influences may be the highest conceivable, hence absolutely «perfect,» although even so its whole being may not in every sense be perfect, because the influences as coming from other causes, say human beings, may be less admirable than they might be; or the supreme cause may be (3) in no sense or aspect uncaused, independent of other powers, hence in no way wholly exempt from the imperfections of the latter...

In other words, when theologians affirm faith in the transcendent God of the scripture, they are affirming faith in the God who has acted in human history to make human beings whole and redeem them from their sins.

It must mean a willing adjustment to our situation as human beings in the whole creation, and that must mean accepting a relationship not only with other human beings but with the Spirit behind the whole scheme.

Let us speak of a whole life of sufferings or of some person whom nature, from the very outset, as we humans are tempted to say, wronged, someone who from birth was singled out by useless suffering: a burden to others; almost a burden to himself; and yes, what is worse, to be almost a born objection to the goodness of Providence.

Upon careful analysis, at least ten such points become apparent: (1) Blake alone among Christian artists has created a whole mythology; (2) he was the first to discover the final loss of paradise, the first to acknowledge that innocence has been wholly swallowed up by experience; (3) no other Christian artist or seer has so fully directed his vision to history and experience; (4) to this day his is the only Christian vision that has openly or consistently accepted a totally fallen time and space as the paradoxical presence of eternity; (5) he stands alone among Christian artists in identifying the actual passion of sex as the most immediate epiphany of either a demonic or a redemptive «Energy,» just as he is the only Christian visionary who has envisioned the universal role of the female as both a redemptive and a destructive power; (6) his is the only Christian vision of the total kenotic movement of God or the Godhead; (7) he was the first Christian «atheist,» the first to unveil God as Satan; (8) he is the most Christocentric of Christian seers and artists; (9) only Blake has created a Christian vision of the full identity of Jesus with the individual human being (the «minute particular»); and (10) as the sole creator of a post-biblical Christian apocalypse, he has given Christendom its only vision of a total cosmic reversal of history.

You're right... a whole host... political, social, emotional, physical, mental... in other words, it's being human in the disquise of being something special and «unique»; an odd need we humans seem to have.

On the other hand, finding a unitary principle for the manifold of discreet entities, which includes human experience, is made problematic by a denial of divine relativity because the relative nature of God did at least that unify the world into an ordered and organic whole.

First of all this happened — and this one must keep clearly in mind while seeing the whole — there was given me a gigantic revelation of human lying and brutality on the one hand, and of human stupidity and fear on the other.

There never was a time in History that atheists exist, only in this present stage of our intellectual developement that they deny His exisrence, but it can be easily explained that they are just part of the dialectical process of having to have two opposing arguments or forces to arrive to the truth, The opposing forces today are the theists or religious believers of all religions and the other are the atheists who denies religion, The reslultant truth in the future will be Panthrotheism, the belief that we are all one with the whole universe with God, and that we Had all to unite to prepare for human survival that will subject us humans in the future.Aided by the the enlightend consevationist, environmentalists, humanists and all of the concerned activists, we will develop a kind of universal harmony and awareness that we are all guided towards love and concern for all of our specie.The great concern of the whole conscious and caring world to the natural disaster in the Phillipines,, the most theist country now is a positive sign towards this religious direction.Panthrotheism means we will be One with God.

We can now see how this view differs quite distinctly from that of Adam Bede himself: for Adam, the love of God and the love of others are mutually reinforcing, while for Marian Evans the love of God, or rather the whole notion of God, has a strictly instrumental function and can safely be abandoned when it is no longer needed as a stimulus to the love of one's fellow humans.

Any genuine human life - relationship to Divine Being — i.e. any such relationship effected with a man's whole being — is a human truth, and man has no other tBeing — i.e. any such relationship effected with a man's whole being — is a human truth, and man has no other tbeing — is a human truth, and man has no other truth.

Unfortunately, as a former Christian, well acquainted with sin and confession and the whole bloody business of sacrifice to appease Someone who thinks that shows «love,» I question the whole ancient story, all the animals killed, all the trees cut down (for temples and churches and crosses and «holy books») and all the human beings left to feel separated again and again from the universe, Nature, each other and their «gods.»

Its sociality, as a result, becomes largely «technical dialogue» with the social understood either as an organic, objective whole or as the mere communication and interaction between human beings who may in fact relate to each other largely as Its.

Azariah who later became Bishop of Dornakal argued that the church in accepting the position of a communal political minority with special protection would become a static community and it would negate its self - understanding as standing for mission and service to the whole national community, that in any case the Indian church is not a single social or cultural community since it consists of people of diverse background, each of whom would have its own political struggle to wage in cooperation with the people of similar background in other religions; and therefore theologically and politically Christians should ask only for religious freedom for its mission and service to all people, not as a minority right, but as a human right (ref.

In other words, what is God doing in the whole creation, not just in human existence?

But on the other hand, when in talking about sin one talks only of such sins, it is so easily forgotten that in a way it may be all right, humanly speaking, with respect to all such things up to a certain point, and yet the whole life may be sin, the well - known kind of sin: glittering vices, willfulness, which either spiritlessly or impudently continues to be or wills to be unaware in what an infinitely deeper sense a human self is morally under obligation to God with respect to every most secret wish and thought, with respect to quickness in comprehending and readiness to follow every hint of God as to what His will is for this self.

Just as the success of the computer depends upon the meticulous preparation of instructions by the programmer, omitting no step in the whole process, so it is assumed that the success of the human learner, who is believed to be (among other things) a very complex cybernetic mechanism, depends upon the scrupulous logical organization of teaching materials.

Now if we suppose that God cares for the whole of creation and that human history interacts with all the other processes taking place on this planet, we view the global industrialization that is celebrated by Stackhouse and McCann quite differently.

«This is the witness that the church has to give to the world, that all the other mandates are not there to divide people and tear them apart but to deal with them as whole people before God the Creator, Reconciler and Redeemer — that reality in all its manifold aspects is ultimately one in God who became human, Jesus Christ.»

He assumed the whole of human nature, and now there is no humanity other than the one which Christ took on — our humanity, in which all human beings participate, whether or not they believe in Christ, whether or not they recognize the nature of their humanity.

The building block electronic and protonic actual occasions are, in the case of human beings, swept into vastly more complex, Chinese box - like sets of containing societies within which there are social levels that can be identified with cells, others which answer to Aristotle's levels of tissues and organs, and which finally are presided over by what Whitehead refers to as the regnant nexus, a social thread of complex temporal inheritance which, Whitehead suggests, wanders from part to part of the brain, is the seat of conscious direction of the organism as a whole, and answers to what in Plato and Aristotle is called the soul.

The answer, he believes, is «that we know what «knowledge» is partly by knowing God, and that though it is true that we form the idea of divine knowledge by analogical extension from our experience of human knowledge, this is not the whole truth, the other side of the matter being that we form our idea of human knowledge by exploiting the intuition... which we have of God» (155).

Although he goes on to insist that this is not the whole truth, what he takes to be the other side of the matter is that we form our idea of human knowledge, not by exploiting our intuition of God as eminently knowing, but by exploiting our intuition of God — period.

Human beings have a kind of responsibility for the whole that no other creature has.

«In the Bible, the heart is the core of the human person, where all his or her different dimensions intersect: body and spirit, interiority and openness to the world and to others, intellect, will and affectivity... Faith transforms the whole person precisely to the extent that he or she becomes open to love.»

The recognition of the other as a human being who might be loved must be denied else the whole structure of our present prejudice would be swept away.

The fact that Jesus is the one redeeming Mediator between heaven and earth does not override the mutual belonging, influence and intercession of human beings upon each other: it is this whole fabric of humanity that he redeems and brings back to the Father by his perfect mediation between heaven and earth.

Yet we can not remain there because (as I have urged) our specific human identity is largely dependent upon where we are, with another and with others and in genuine rapport with the human world as a whole.

We live in a time in which there are many different realms of hermeneutical discourse isolated from each other, a «conflict of interpretations» of human expression no one of which can grasp the human condition as a whole.

Consider, then, the sky and earth and the whole world as containing animals in the way in which worms are sometimes contained in the human intestines — worms or men, if you please, who ignore sense and feeling in other things because they consider it irrelevant with respect to their so called knowledge of entities.

It is the journey of primordial matter through its marvelous sequence of transformations — in the stars, in the earth, in living beings, in human consciousness — toward an ever more complete spiritual - physical intercommunion of the parts with each other, with the whole, and with that numinous presence that has been manifested throughout this entire cosmic - earth - human process.

According to the Christian witness, faith is the kind of basic human attitude or disposition that can be formally characterized as an existential self - understanding, or understanding of our own existence, in relation to others and to the encompassing whole of ultimate reality.

Augustine never quite brings his view of sexual love within the range of his deepest insight as to what loving another in God means: turning the whole current of love for self and neighbour into the channel of the love of God «which suffers no stream to be drawn off from itself by whose diversion its own volume would be diminished».19 To turn the human loves into the stream of devotion to God is one thing, to set devotion to God apart as one kind of love which makes others inferior is another.

We should all do ourselves a favor and help one anther stop listening to others tell us to fight wars and kill kiil kill that is not living life humans are easily brain washed and talked into things that end up hurting them I have seen this happen all the time he hurt our own loved ones sometimes because someone told us its what we have to do that is not living life do nt let someone tell you that you mean nothing because you mean a whole lot to someone but mostly you should mean a whole lot to yourself most of all that is the only way that you can take how you feel about yourself and pass that amazing feeling onto others and that is really all you need to know about life its there to enjoy treat yourself and others well live life live it well

One is to domesticate it; the other is to separate it, isolate the Word, cut it away from the whole of human life.

Although personally think that all human race are equal and no race better than the other... but the only thing is that the faithful believers (GOD fearing people) are the best of the whole human race to GOD only... Love to your brother man what you would love for your self (Sharing & Caring)... In the end my love to you all..

For if God is to share human nature with the whole human race through the Incarnation, there need to be other human beings sharing this nature by virtue of their inheritance of it through conception of a woman.

A man does not and can not exist in complete isolation from other men, or from his present environment, or from his own past history and the more general history of the human race of which as man he is a part, or from the natural order to which he and his whole race belong, or from the possible developments which are before him and mankind in general.

The whole course of human history will then be as nothing — if there be no memory other than human memory, if there be nothing to which we contribute besides human memory.

In this phase Whitehead proceeds from the fact that, opposed to the «concrete universe,» or to the world which embraces — howsoever — both nature and the «whole round world of human affairs,» there stands a multiplicity of theories of the world, which reciprocally influence each other and the world or are coined in these relations.

And it is traditional free will theists who have implied, and sometimes explicitly said, that the whole universe was created for evoking moral and spiritual virtue in free human (and perhaps, on other planets, humanlike) souls, so that it is only this divine - human drama that contains intrinsic value.