A Quote by Xun Kuang
Human nature refers to what is in people but which they cannot study or work at achieving.
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'The anthropocene' refers to the way we live now, in a highly globalized world, characterized by a large human population and powerful technologies that allow for "action at a distance" that aggregate apparently negligible acts into powerful forces that are transforming fundamental planetary systems. In this sense 'the anthropocene' refers to a period in which nature as an independent autonomous domain comes to an end or is under serious threat.
Nature doesn't need people - people need nature; nature would survive the extinction of the human being and go on just fine, but human culture, human beings, cannot survive without nature.
The study of letters is the study of the operation of human force, of human freedom and activity; the study of nature is the study of the operation of non-human forces, of human limitation and passivity. The contemplation of human force and activity tends naturally to heighten our own force and activity; the contemplation of human limits and passivity tends rather to check it. Therefore the men who have had the humanistic training have played, and yet play, so prominent a part in human affairs, in spite of their prodigious ignorance of the universe.
Scientists may study mainly matter but they cannot ignore the human mind, or consciousness: spiritual practitioners may be engaging mainly in developing the mind but they cannot completely ignore their physical needs. It is for this reason that I have always stressed the importance of combining both mental and the material approach to achieving happiness for humankind.
Believers are often thought of as people who have some kind of private conviction or repudiation of something, whereas "the faithful" refers to a relationship, which was also incidentally the earlier sense of "faith" in premodern, preliberal Christianity. This is not to say, incidentally, that "faith" refers simply to external behavior as opposed to internal belief but that it refers to an act.
We are forced to respect the gifts of nature, which study and fortune cannot give.
Regarding the passage on p. 163 of the 'Gleanings': The creatures which Bahá'u'lláh states to be found on every planet cannot be considered to be necessarily similar or different from human beings on this earth. Bahá'u'lláh does not specifically state whether such creatures are like or unlike us. He simply refers to the fact that there are creatures on every planet. It remains for science to discover one day the exact nature of these creatures.
The novelist must ground his work in faithful study of human nature.
Human reason has the peculiar fate in one species of its cognitions that it is burdened with questions which it cannot dismiss, since they are given to it as problems by the nature of reason itself, but which it also cannot answer, since they transcend every capacity of human reason.
For one thing, studying language is by itself a part of a study of human intelligence that is, perhaps, the central aspect of human nature. And second, I think, it is a good model for studying other human properties, which ought to be studied by psychologists in the same way.
According to quantum mechanics there is no such thing as objectivity. We cannot eliminate ourselves from the picture. We are part of nature, and when we study nature there is no way around the fact that nature is studying itself.
Study the behavior of animals and you will understand human psychology and sociology. Study a flower excited under sunlight, and you will understand how all living things respond to light. The Almighty has provided everything in nature. Observe nature and you will grow. The cures of all illnesses are found in nature in the shapes of the body parts they were created to cure.
Freemasonry is a science of symbols, in which, by their proper study, a search is instituted after truth, that truth consisting in the knowledge of the divine and human nature of God and the human Soul.
Art does not imitate nature, but founds itself on the study of nature, takes from nature the selections which best accord with its own intention, and then bestows on them that which nature does not possess, viz: The mind and soul of man.
Democracy must stand or fall on a platform of possible human perfectibility. If human nature cannot be improved by institutions, democracy is at best a more than usually safe form of political organization . . . . But if it is to work better as well as merely longer, it must have some leavening effect on human nature; and the sincere democrat is obliged to assume the power of the leaven. [Progressive]
A philosophical attempt to work out a universal history according to a natural plan directed to achieving the civic union of the human race must be regarded as possible and, indeed, as contributing to this end of Nature.
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