Sentences with phrase «with human movement»

He first became involved with human movement through playing tennis, but later in life developed a need to fight his own insecurity of being too skinny.

Remote mountain areas have been taken over by all sides in the war with human movement in mountain areas that the cats and their prey previously had to themselves.

Previous attempts at correlating disease transmission with human movement have relied on smaller data sets gathered through monitoring how people given GPS tracking devices move over a period of time, for example.

Would such belief be any more dangerous than an alignment with any human movement or world view?

Price On Request A 10 minute dive at the Cango Wildlife Ranch exposes divers to five crocodiles bred in captivity and familiar with human movements.

Not exact matches

But a new movement today, calling itself transhumanism, carries these notions to their logical conclusion: human beings are not only manipulable objects, but raw, manipulable material; man himself, his very form, might be tinkered with, enhanced, and «reengineered,» like a species of crop or livestock.

The doctrine of predestination is at the heart of the Reformed message, but almost every tradition has to wrestle with the thorny questions of divine and human agency, as have home - grown religious movements like Mormonism and Christian Science....

If abortion and related life issues are in fact the great civil - rights issues of our time» in that they test whether the state may arbitrarily deny the protection of the law to certain members of the human community» then Griswold eventually led to a situation in which the Democratic and Republican positions on civil rights flipped, with members of today's Democratic party playing the role that its Southern intransigents played during the glory days of the American civil - rights movement.

Chapter of Romans, with its account of humanity's movement from God toward idolatry, has furnished the text for countless sermons claiming that homosexual behavior signifies the lowest depths of human depravity.

[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.

It is no paradox that we use the term «modern» to refer both to the external material and social forces that transformed the world, and to the internal intellectual and expressive movements that wrestled with, and often deplored, the human costs of that same transformation.

This is, of course, to take the mundane story of Jesus with radical seriousness as the metaphor of all human movement.

And we have an interpretation of human existence as a movement toward love, accepted willingly or rejected selfishly with the inevitable consequences of human fulfillment or nonfulfillment.

The Faith movement's push for such coherence involves affirming, in a neo-Augustinian manner, the dynamic relationship of spiritual mind (whether of the absolute God or of the human soul in his image) with the objects of its knowing, as a metaphysical first principle.

The reality of human sexuality is a patent fact; and it would seem to be intimately tied in with man's total organic movement, which as we have seen includes his physiology, biology, and psychology, as well as his appreciative (and hence his aesthetic), valuational, and feeling qualities.

Instead of abandoning the human potential movement with Farson, other leaders are beginning to institutionalize it.

It's a movement led by and for women, women who aren't asking for some sort of paternalistic «protection» because they are fragile females, but rather to be treated with the dignity and respect they deserve simply because they are human beings.

Riding the publicity wave of Brittany Maynard, a young woman who suffered much and became the human face of the death - with - dignity movement, they have redefined compassion as respect for a patient's autonomous determination of the time, location, and method of death.

As I have wrestled recently with this problem, I have been helped by some comments of a friend, Lauren Ekroth, who is deeply involved in several forms of the human potential movement.

The bioethics movement grows increasingly utilitarian, explicitly denying intrinsic human worth, with increasing support expressed in the most respectable and influential journals for antihumanistic agendas such as eugenic infanticide and abortion.

As other denominations retreated from activism to a more pietistic inwardness, the UUs were already feeling disenchantment with encounter, sensitivity and human potential movements.

There have been — and still exist — rigid religious movements with such strict rules that they provoke neuroses in human development.

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.

Rather, in the name of realism, they held that «human thought is dynamic, not static; that it is a movement, not a position; that Christian theology grows with the growth of life and changes when life presents it with new and unanticipated positions.»

While neither is overly occupied with the policy concerns of the larger environmental movement ¯ global climate, carbon capture, alternative energy, the future of nuclear power, and so on ¯ they help illuminate a common narrative that places nature above human need.

Jenkins, on the other hand, describes appreciatively theological schools, from the Orthodox doctrine of theosis to Teilhard de Chardin to the modern «creation spirituality» movement, which one way or another allow humans to share with God in the evolution of the world to a glorious transformation ¯ although, as Jenkins points out, there's a danger that that could veer off into anthropocentric management.

He says that the human rights movement is in trouble because, by its manipulation of the UN and other international organizations, it has lost touch with any constituency that gives it democratic legitimacy.

To talk in that fashion is not to speak of a kind of meaningless re-enactment of what went on in the creation; it is to speak of a vital, living, and ongoing movement, where God knows and experiences (if that word is, as I believe, appropriate to the divine life) that which has taken place, but knows it and experiences it with a continuing freshness and delight — and, if what has taken place has been evil, with a continuing tinge of sadness and regret — such as must be proper to the chief creative and chief receptive agency who is worshiped and served by God's human children.

The covenant which the Absolute enters into with the concrete, not heeding the general, the «idea,»... chooses movements made by the human figure....

The movements for human liberation inspired by secular ideals can also contribute to this common cause and religious forces can link with them for their mutual purification and benefit.

everyday, christians pray fo this country, our leaders, troops, the economy, values and morality, and all we get back is hatred from abortion groups, gay right movements and other form of wayward beleifs with the sole purpose of reducing humans to the same level as animals.

In response to the realism of the Nixon - Ford years, a new, morally urgent human - rights activism was born in the mid-1970s within those elements of the Democratic Party aligned with Senator Henry M. Jackson, including pro-democracy social democrats and the trade - union movement.

This, of course, is in accordance with our earlier comments about direction or routing; and any accurate portrayal of human existence is to be found, not in some static cross-section at this or that moment, but rather in the movement which that existence is taking from the past, through the present, towards the future.

Through contrasting man with the rest of nature Buber derives a twofold principle of human life consisting of two basic movements.

This deepening and solidification has produced several highly significant developments in Buber's thought: a growing concern with the nature and meaning of evil as opposed to his earlier tendency to treat evil as a negative aspect of something else; a growing concern with freedom and grace, divine and human love, and the dread through which man must pass to reach God; a steady movement toward concern with the simpler and more concrete aspects of everyday life; and an ever greater simplicity and solidity of style.

Feminism challenges the legitimacy of sex roles Along with other social movements, feminism is rooted in the critique that a society so constructed that certain people and groups profit from inequalities — between men and women, rich and poor, black and white, etc. — is a society in which money is more highly valued than love, justice, and human life itself.

«With Heidegger's philosophy, we are always engaged in going back to the foundations, but we are left incapable of beginning the movement of return that would lead from the fundamental ontology to the properly epistemological question of the status of the human sciences.»

What this suggests to us is that religion, as an inescapable element in that human experience, is one of the ways — indeed it may be the chief way — in which man feels his way into, finds identification with, and becomes participant in, the ongoing «movement of things».

And the implication of this theological approach would be that the Mission of the Church must be fulfilled in integral relation to, even within the setting of a dialogue with, the revolutionary ferment in contemporary religious and secular movements which express men's search for the spiritual foundations for a fuller and richer human life.

This refers not only to other historic religions, which also produce high fruits of human achievement — whether or not in as great numbers or with as much efficiency as Christianity we are not concerned to say at this point but to movements and influences not ordinarily called religious.

Thus far our discussion of some of the traditional religious ideas in the light of an analysis of religion in terms of actual human experience has not been concerned exclusively with any one religious or sectarian movement.

As ancient man surveyed his world, he found himself surrounded on all sides with movement and change, not only in fellow - humans, animals and birds, but in running water, scudding clouds, heavenly bodies traveling across the sky, rising dust - storms, the occasionally quaking earth and the vegetation which sprang up, flowered, fruited and died.

True, Hook never understood that bit of data as Maritain did, or accepted the interpretation of human life that went with it, but his experience of the movement of human intellect to utter thanks remains a phenomenon to be explained.

Can I suggest that whether it be money, religion, power, theology, sex, celebrity / political status or any human movement or ideology that in principle in and of itself there is no good or bad but what one does with it that determines that.

No serious participant in the ecumenical movement can mistake the judging and purging power of agape as it moves within the centuries - old forms and symbols which have guided Christian devotion and have become infused with the very human loves of the familiar and the satisfying.22

You can keep going with this until you get to all humans and animals movements are predetermined.

Since human existence is a direction taken, rather than a point at which we have already arrived, further movement (together with an awareness of our human identity) will depend largely upon how we respond both to the past and to the impact of the present upon us.

I agree with Jermann's statement that the transgender movement is one of many manifestations of our society's deeply flawed understanding of human sexuality.

Now, listening to him along with the worshipful and the skeptical, the editors had to acknowledge that «theology has come to be taken most seriously again in our time where it defines itself most modestly, without slippery movements into all the other disciplines, without fastening an encroaching grasp or a suffocating embrace on other human enterprises» (May 16, 1962).

My aim is to nourish what I believe is an emerging new consciousness among many potential dreamers and doers in the churches who can help provide us with the visions and the values we need to promote a movement toward an ecologically optimum world community full of justice and joy in which the human race can not only survive but embark on exciting new adventures of physical and spiritual enjoyment.