Sentences with phrase «with human expression»

Studio 2 was designed as an «exceptionally versatile space for the integration of digital technology with human expression and perception,» and easily incorporates the technology CISL is creating.

Autistic children can sometimes have difficulty with human expressions and reactions, which can become frustrating for them.

Not exact matches

These three brands have tapped into something deeper in all of us with their spot - on video advertising campaigns that, respectively, inspire our love of nature and adventure, our need for human connection and the desire for creative thought and expression.

His frequent expressions and gestures of solidarity with the human race have often been rejected.

The concept of cultural relativism is particularly helpful in connection with the understanding of values as one of the expressions of human spirituality.

In this sense, the human mind exhibits a resolution to a problem which first emerges with life itself; namely, the reconciliation of security and adventure: «The universe is to be conceived as attaining the active self - expression of its own variety of opposites, of its own freedom and its own necessity, of its own multiplicity and its own unity» (PR 531).

At first they may be taken merely as aesthetic moments, such as communing with nature, savouring memories andimages, meeting mysteries, the heightened sensing of musical sounds, odours, colours, the thrill of acute poetic expression, or moving encounters with other human beings; but on further reflection people often cite such experiences as having a spiritual quality and as hints of the divine.

If you can not distinguish the truth being communicated from its culturally and historically conditioned manner of expression, then it seems impossible to cope with advances in human knowledge which show up the limitations and inaccuracies of the earlier ideas.

On the other hand, there is no God of a religious tradition cut off from critical reflection so that «it is wrong for religion's advocate to confound the object of this affirmation with the modalities of the affirmation; it is wrong for him to believe that the transcendence of the divine mystery is extended to the materiality of the expressions that it takes on in human consciousness; with greater reason it is wrong for him to consider that his problematic is canonized by this transcendence.

In agreement with most nonteleological expressions in the liberal political tradition, this theory affirms that rights articulate a universal or natural moral law; but, against the persisting weight of the modern natural law tradition, the universal right to general emancipation is not bound to the assertion that human rights are independent of any inclusive good.

As with Spinoza, nature is identified with the ultimate, and a human being appropriately understands himself or herself as but one of many equally important and interrelated expressions of God: a «temporary and dependent mode of the whole of God / Nature» (SD 310).

Fortunately, few theologians have heeded this lonely Latin voice, choosing rather to struggle with the complexity of human experience and expression.

Jesus» response is not a clear - cut choice of religious duty over family obligation but an expression of the tension of human living in covenant with God.

Or, seen from the opposite perspective, creation (and with it all of human history) is a partial expression of the exchange of love between the three divine persons from all eternity.

Taking note of the altered world - consciousness of human beings in this century, according to which Being is to be understood in strictly interpersonal terms, Mühlen suggests, first of all, that the classical expression homoousios, as applied to the Son's relationship to the Father, does not necessarily mean that the Son is of the same substance as the Father but only that he is of equal being (gleichseiendlich) with the Father (VG 13).

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.

The Psalm begins with an expression of an honest human feeling, but feelings do not always equate to fact.

A.: It is reasonable to hope that science and technology, along with other expressions of human imagination and creativity, will find progressively better solutions to our problems as time goes on.

The same spirit in modernization has, along with missions of service to universal humanity making human life richer and fuller, produced also a good deal of power - crusades for conquest which has found expression in technology being used in the service of colonialism and transnational and national economic exploitation, totalitarian statism and destruction of nature.

We may prepare for our next section, then, by affirming that, for Christian faith, by the prevenient Action of God a human life was taken and made into the instrument for the gracious divine operation; in more traditional idiom, the eternal Word, Self - Expression of very God, was clothed with a true humanity, crowning the rest of God's work in and for God's human children.

He has «come» to man in a human Life, using as the vehicle for His self - expression «that which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled.»

The Hebrew thinkers, with a penetration that might have spared some later thought its worst blunders, recognized that the meaning of the world can be understood, if at all, only in the light of, and by inclusion of, human life, which is its highest expression.

Such forms of expression are subject to great variety in the course of history, for they are the product of the fertile human imagination, and their popularity depends upon the prevailing mood of an age, and upon the capacity of their symbolism to communicate with the «ring of truth».

Beginning with the experience of Paul, the Christian view of this world which came to theological expression in the Reformers and which has now been revived with great power in the contemporary Protestant theology, has always shown a certain distrust of identifying human efforts toward the good with the divine work of redemption on the ground that the good as man knows it and seeks it is really of a different order from the good revealed in Christ.

Not only its aesthetic value, which is apparent in the power of its expression, in the depth of its sensitivity, and in its monumental structure; but also its content — the bold and colossal struggle with the ancient, and at the same time always new, human problem of the meaning of suffering — all this puts the work, in its universal significance, in a class with Dante's Divine Comedy and Goethe's Faust.8

With two possible sources of confusion removed we can state our thesis: It is possible for human beings, in response to the power and goodness of God, to begin to will His Kingdom above all other things and to grow toward a more mature expression of that will.

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.

It has shown them to be psychological or experiential expressions of human life, which, in constant interplay with the cultural enterprises of the various groups of mankind, have assumed definite historic forms.

But most of us, confronted with a shaking event, a presence undefined and ineffable, but persistently there, a gesture of human love undeserved and graceful, are (what is the expression?)

New Testament theology is thus disqualified from playing a constructive role in the forming of a theological method which shall take seriously the problem of faith and history, and particularly this faith, rooted as no other religious faith is, in the very concreteness of history, and becomes nothing more than»... the first permanent expression of the distinctively Christian consciousness, and begs the question of the external history of that consciousness» (Ibid., 57, 58) «thus leaving... theology with nothing to discussion except the human need for self - understanding in general.»

Effective parental / executive leadership and authority to nurture, protect, and socialize Organizational stability, with clarity, consistency and predictability Adaptability and flexibility — to better meet stresses and change Open communication characterized by clarity of rules and expectations, positive interactions, and a range of emotional expression and empathic responsiveness Effective problem - solving and conflict - resolution processes A shared belief system that enables trust, and promotes ethical values and concern for the larger human community Adequate resources for security and psychosocial support

That God's love, manifest in diverse ways throughout the duration of the universe, might come to a full and unsurpassable self - expression in an individual human being who lived and died in the Middle East almost two thousand years ago does not seem incongruous with what we now understand about the nature of an evolving universe, especially if we regard religion as a phenomenon emergent from the universe rather than just something done on the earth by cosmically homeless human subjects.

Such notions have little or nothing to do with love; they are a matter of human justice which may be a mode of love's expression in certain situations but they are also very misleading because love is ultimately not concerned with «justice» in the vulgar sense — it is above justice, whose interest is either retributive or distributive, for the interest of love is with persons, persons in society with their fellows, and the fulfillment of selves in the giving - and - receiving which is mutuality or union.

The Strasbourg Court of Human Rights has judged (November 23, 1993, in Informationsverein Lentia a.o. vs. Austria) that the Austrian public broadcasting monopoly is incompatible with the freedom of expression.

We are confronted with a circle in Humboldt's reasoning: the truly representative, the truly «human» expressions should be valued most highly.

It's not to do with human nature per se; it's to do with sin: envy, jealousy, possessiveness, quarrelling, a lack of willingness to forgive and forget, infidelity, manipulation, the desire to control and dominate, lack of consideration in matters to do with running a home as well as in the bedroom (sex can be one of the highest expressions of love between a man and a woman; it can also be incredibly selfish); hearts that are consistently closed to new life.

The «aesthetic,» in this profound sense, with its expression in appreciation, evaluation, enjoyment or displeasure, and the like, is as much a part of our human experience as the rational and volitional aspects.

Our human loving, with its sexual overtones and its physical expression, can thus be set in the context of a divine - human loving that redeems it from triviality, frustration, and ultimate irrelevance.

how come their is still no talk about Russia Orthodox church attacking freedom of expression by p4ss7 riot,... oh that's right because anything Christians do that's evil is left out of the MSM meanwhile their letting more Christians strip human right from people, your just going to let that country and their Christians get away with it,..

Only certain kinds of human activities, relationships, and patterns of organization are possible, and the moral order is an expression of these various structures together with principles upon which certain preferences may be established among them.

The reason we should not take up the argument of Human Sexuality is not because of the obvious problems with the report's vague criterion of «creative and integrative growth» as the necessary condition for the legitimacy of sexual expression.

Darling and Juliet of the Spirits, originally rated A - «morally unobjectionable for adults, with reservations,» by the old Legion of Decency, were cited by the National Catholic Office on the Motion Picture for their «artistic vision» and «expression of authentic human values.»

This is something I can agree with because it acknowledges the human heart as the problem and the institution as tool for its expression.

The reason for this is that it is usual, even natural (to use here the question - begging adjective), for human sexual expression to be with others precisely because (as I have argued) human existence is a social existence, where sociality is the correlative of personality.

This tendency to look for fixed meanings, authoritative images, sacred words, divine revelation, ultimate moral norms, the truth, is finally the expression of our own insecurity with human relativity and a symbol of our desperate need for security.

Profoundly moved by the wisdom of nonviolent resistance, editors reported on, analyzed and theologized about all the events of these years, from Montgomery to Little Rock to the sit - ins to the freedom riders, with considerable interest and always accompanied by profound expressions of respect and human sympathy.

Even some Christians have declared that «salvation history» — the record of God's redemptive dealings with men — can not be rightly embraced in «world history,» including the course of all human activity in its manifold expressions.

Further, the distribution of the peoples of the earth is represented as being in accord with divine purposes; even if not ethically determined, at least it was an expression of that impulse which the writers believed to be the ultimate authority in human life.

Far from repudiating this biblical pattern of thought, a feminist denunciation of sexism as a primal expression of human fallenness can reinterpret that pattern with new power and meaning.

For this reason, milk that can be used within 8 days of expression should be refrigerated rather than frozen, because the antimicrobial properties of human milk are better preserved with refrigeration.