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The Varieties of Religious Experience: A Study in Human Nature is a book by Harvard University psychologist and philosopher William James. It comprises his edited Gifford Lectures on natural theology , which were delivered at the University of Edinburgh , Scotland between 1901 and 1902.
Human beings can only be united to each other by an accidental conjunction of affection (coniunctio affectus), but Christ as the Last Adam had joined human beings in a communio in natura. Christ's humanity is to a certain degree understood as an "instrument" of the divinity through which the whole of mankind is influenced. [8]
In the context of Christian theology, Christian anthropology is the study of the human (anthropos) as it relates to God. It differs from the social science of anthropology, which primarily deals with the comparative study of the physical and social characteristics of humanity across times and places.
Dyophysitism (/ d aɪ ˈ ɒ f ɪ s aɪ t ɪ z əm /; [2] from Greek δύο dyo, "two" and φύσις physis, "nature") is the Christological position that Jesus Christ is one person of one substance and one hypostasis, with two distinct, inseparable natures: divine and human. [3]
In rhetoric, chiasmus (/ k aɪ ˈ æ z m ə s / ky-AZ-məs) or, less commonly, chiasm (Latin term from Greek χίασμα chiásma, "crossing", from the Greek χιάζω, chiázō, "to shape like the letter Χ"), is a "reversal of grammatical structures in successive phrases or clauses – but no repetition of words".
The Nature and Destiny of Man: A Christian Interpretation (two volumes, 1943) is one of the important works of the American theologian Reinhold Niebuhr. The book is partly based on his 1939 Gifford Lectures. In 1998, the Modern Library ranked it the 18th-greatest non-fiction book of the 20th century. [1]
Miaphysitism (/ m aɪ ˈ æ f ɪ s aɪ t ɪ z əm, m iː-/ [1]) is the Christological doctrine that holds Jesus, the Incarnate Word, is fully divine and fully human, in one nature (physis, Greek: φύσεις). [2]
A nomological notion of human nature – "Human nature is the set of properties that humans tend to possess as a result of the evolution of their species." [ 95 ] Machery clarifies that, to count as being "a result of evolution", a property must have an ultimate explanation in Ernst Mayr 's sense.