No doubt, the physicist's use of mathematics to uncover the fundamental properties of the material world realizes the human capacity for reason in a superb way.
By Elizabeth Kolbert The vaunted human capacity for reason may have more to do with winning arguments than with thinking straight.
The paradox of enlightenment anti-imperialism is that human dignity is understood to be rooted in the universal human capacity for reason.
Comte claims that human excellence is exercising the uniquely human capacity for reason.
Thus, humans, using the capacity of reason, are able to discover that God exists, to identify his laws and the duties they entail, and to acquire sufficient knowledge to perform their duties and thereby to lead a happy and successful life.
In this (as in other ideas of his), we find an intimate and inextricable link between the human capacity to manifest reason, the human capacity to receive revelation, and the human responsibility to be ethically responsive.
The light of Christ is divinely or supernaturally implanted; it is not a natural human capacity, such as reason or rational judgment (cf. Apetrei 2009, 134).
Practical reason is the domain of ethics and politics, the uniquely human domain, but the political life is not necessarily the best life, compared with that devoted to the divinely shared human capacity for theoretical reason and contemplation (conmpare Nicomachean Ethics I with X.7 9).
The distinctive value of human life lies in the human capacity to assess reasons and justifications.
Christianity, at least, makes the monumentally important claim that the whole of reality – not just the natural universe but also human capacities such as reason itself – finds it ultimate source and continuing foundation in God.
