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In the theory of Vernadsky, the noosphere is the third in a succession of phases of development of the Earth, after the geosphere (inanimate matter) and the biosphere (biological life). Just as the emergence of life fundamentally transformed the geosphere, the emergence of human cognition fundamentally transforms the biosphere.
As human technology becomes more evolved, such as that required to launch objects into orbit or to cause deforestation, the impact of human activities on the environment potentially increases. The anthroposphere is the youngest of all the Earth's spheres, yet has made an enormous impact on the Earth and its systems in a very short time. [5]
In neo-Calvinism, sphere sovereignty (Dutch: soevereiniteit in eigen kring), also known as differentiated responsibility, is the concept that each sphere (or sector) of life has its own distinct responsibilities and authority or competence, and stands equal to other spheres of life. Sphere sovereignty involves the idea of an all-encompassing ...
On the tree of life, the beginning of the universe is placed in a space above the first sphere (named "Keter" or "crown" in English). It is not always pictured in reproductions of the tree of life, but is referred to universally as Ohr Ein Sof (Hebrew: אֵין סוֹף אוֹר, romanized: endless light). [26]
Life forms live in every part of the Earth's biosphere, including soil, hot springs, inside rocks at least 19 km (12 mi) deep underground, and at least 64 km (40 mi) high in the atmosphere. [27] [28] [29] Marine life under many forms has been found in the deepest reaches of the world ocean while much of the deep sea remains to be explored. [30]
Sefirot (/ s f ɪ ˈ r oʊ t, ˈ s f ɪr oʊ t /; Hebrew: סְפִירוֹת, romanized: səp̄īrōṯ, plural of Koinē Greek: σφαῖρα, lit. 'sphere' [1]), [2] meaning emanations, are the 10 attributes/emanations in Kabbalah, [3] through which Ein Sof ("infinite space") reveals itself and continuously creates both the physical realm and the seder hishtalshelut (the chained descent of ...
The parameters separating public and private spheres are not fixed but vary both in (cultural) space and in time. In the classical world, economic life was the prerogative of the household, [2] only matters which could not be dealt with by the household alone entered the public realm of the polis. [3]
A value is a universal value if it has the same value or worth for all, or almost all, people. Spheres of human value encompass morality, aesthetic preference, traits, human endeavour, and social order.