Sentences with phrase «in human perspective»

Climate in Human Perspective: A Tribute to Helmut F. Landsberg.

In Climate in Human Perspective: A Tribute to Helmut F. Landsberg, edited by F. Baer, et al..

To put that in a human perspective, if I were to ask you to stand still for 2 minutes for $ 5, would you do it?

Cervezas Alhambra takes pride in the human perspective of their brewing process and embraces the tradition of a hands - on approach through each part of the process.

«In human perspective, that does seem somewhat reckless,» she explains.

in HUMAN perspective it seems immoral cause YOU and I are not the judges over someones life... and MIGHT is OT Gods only attribute..

Not exact matches

«On the consumer side, it's very clear we are now in the age where the next $ 50 billion market cap company will be what we call a «hybrid» that uses both technology and operations from a human perspective.»

«A cascade of changing business conditions, changing organizational structures, and changing leadership has been forcing human resource departments to alter their perspectives on their role and function almost overnight,» wrote John Johnston in Business Quarterly.

Above all we must have compassion for the cultural and historical perspectives in which our fellow humans are embedded.

It gives me a different perspective to human life and purpose in a broader sense, reenergizing me and inspiring my work.»

His photographs provide a very human perspective to a series of wars that are often lacking a human face in the media.

Stanford Graduate School of Business Professor Jeffrey Pfeffer wrote in the journal, Academy of Management Perspectives, that, «Although most of the research and public pressure concerning sustainability has been focused on the effects of business and organizational activity on the physical environment, companies and their management practices profoundly affect the human and social environment as well.»

«Both Sriram (Ganesh) and I started our careers in virtual reality and human - computer interface, which gave us a hand - on perspective of opportunities in this segment from a developer perspective,» explains Das.

And Catholic thinkers — the writings of Jacques Maritain are a prominent case in point — have long promoted a «Christian Humanism,» a perspective that celebrates the created dignity of the human person in God's design for the world.

The common image of Calvinism — and I hear it portrayed in this way often, even by people who know some things about theology — is that the religion of John Calvin is a mean - spirited, narrow - minded perspective where a nasty God decides to save a few people while arbitrarily consigning the vast portion of the human race to eternal suffering.

The author (s) of this story lacked perspective on their calendar, or maybe they wanted to debunk astronomical principles of order in favor of making the statement that God made all that is in the universe in one «work» week a nice juxtaposition between divine and human potential to get things done.

While convergence does happen in religion from the perspective of the human psyche being adapted through its self - deceptive capabilities (e.g., as a coping mechanism), we didn't land in the new world with the discovery of the same kind of scripture stemming from a singular God.

Especially form a Creationist perspective, the entire Universe in its endless complexity and unfathomable grandeur — exists solely so that Human beings can exist (the fine tuning argument).

Understanding this new perspective on church is as difficult today as it was in the days of Jesus for Jews to understand a different perspective on Sabbath, but the basic principles seem to be the same: Church, just like Sabbath, is not supposed to be a bunch of human traditions which have become legalistic laws by which to judge one another's spiritual maturity.

As one consequence, the Whiteheadian perspective stands in fundamental opposition to what has sometimes been called «metaphysical individualism,» i.e., the theory that human individuals are self - contained in the sense that communities are created by them but not vice-versa.

This criticism has an initial ring of plausibility, for it is easy, from our human perspective, to identify times when we believe God could have profitably violated human freedom for the sake of humankind - e.g., in relation to some of Hitler's actions.

Therefore much mystery to be had and it being folly to think of one perspective in human rational terms as being superior to the other.

It certainly may try, and even if it hits on the truth of the matter, since the human is a Mystery unto Itself (and set within the context of Ultimate Mystery), are we not left with a great many perspectives on the matter, which might indicate that a more tentative approach may be the best way to go regarding the question of the OP, so as to make room for those who are just as caught up in the Mystery as we ourselves are?

The homosexual person may initially recoil at the perspective presented here, but that is because he easily confuses human nature with what «feels natural» or what «comes naturally» - in his case, the powerful desire to engage in sexual activity with another male.

In fact Jesus was shown to have been a law breaker from a human perspective, and was condemned to death, and made a curse, according to the law.

Dr Saunders affirmed that such experimentation was «unethical» because: ``... from a Christian perspective human beings... are made in God's image... God became a human being in the person of Christ.

And exactly why do humans persistently «regard themselves as the central and most significant entities in the universe» or assess reality «through an exclusively human perspective?»

There remains the question as to whether adopting the perspective that locates human beings within the whole creaturely world, albeit as the most valuable part of it, would in fact work against the interests of the poor.

They are arranged so that they complement each other in their discussion of what is now called The Lure of Divine Love: Human Experience and Christian Faith in a Process Perspective.

We have long been profoundly aware of these perspectives: the progress of the universe, and especially the human universe, does not take place in rivalry with God, nor is it a vain squandering of the energies we owe to him.

The Resurrection placed the human life of Christ in the perspective of eternity.

Thinking from the perspective of caring for creation in both its human and natural aspects, if it is serious and clearheaded, can be of immense value.

How much the CES actually cares about «the most profound metaphysical questions concerning human existence and the nature of reality» within any recognisably Catholic perspective is, however, to put it as mildly as possible, perhaps in some doubt.

If you would think, you could come to the conclusion that the human perspective of the universe could very well be likened to the perspective of bacteria in a petrie dish.

We are summoned in the Lutheran perspective to divine obedience and neighborly service within the framework of concrete human historical structures, as questionable and ambiguous as they always are.

After drawing out how the encyclical applies this to various social, economic and ecological issues he highlighted, concerning «the problem of technology», that «this is the first time an encyclical deals with the subject in such an organic manner -LSB-...] The exclusively technical mentality [and ideology] in fact, reduces all to pure doing... [True human development] requires a new perspective upon man that only the God who is truth and love can provide.»

One is vital prayer through which the perspective shifts until the soul has its major orientation, not in human opinion, but in God.

This perspective makes the economic part of human nature worthy of a creature made with divine generosity in God's own image.

Jennifer Roback Morse of the Acton Institute points out on their website that, in the very first paragraph of the encyclical we discover that «Benedict's perspective on Truth has its own view of human freedom as well as of the human good: «Each person finds his good by adherence to God's plan for him, -LSB-...] in this plan, he finds his truth, and through adherence to this truth he becomes free.»»

From the perspective of theology as we understand it, all human divisions, systems, social and political institutions, all philosophical thoughts, find themselves on the same level, on the side of the created world in its corruption and promise.

When human history is seen in the long perspective of the centuries the path of the light has broadened.

What Whitehead thus provides for us in the search for the meaning of love is a perspective on the world which opens new possibilities for conceiving the divine love and human loves.

«Response to Dr. Koyama's Paper» in The Human and the Holy, Asian Perspective on Christian Theology, eds.: Nacpil and Elwood, Orbis, New York, 1978.

From another perspective, Christine E. Gudorf, in a chapter on «Regrounding Spirituality in Embodiment», (35) observes that contemporary Christians are creating new forms of spirituality based in reflection on embodied human experience.

Linking prayer to your day - to - day activities in solidarity with other humans around the world can bring a new perspective and depth to our prayers.

An interesting perspective... because we can still wonder whether the entire universe is controlled by an alien being who might at any moment do something for which there has been no precedent in all of human memory... we could still see beyond that practically all - powerful being a being that we could rightfully know to be God even to that other being to whom we are at their mercy.

We live in a time in which the entire human situation must be explored, a time in which our perspective must move from the particular to the universal.

John Warwick Montgomery, a lawyer and philosopher as well as theologian, provides perhaps the most comprehensive argument by a conservative in his recent book Human Rights and Human Dignity: An Apologetic for the Transcendent Perspective (Zondervan, 1986) He concludes that rights derived from the inerrant teachings of the Bible give authority to the rights set forth in the Universal Declaration, even exceeding its claims in significant ways.

Human nature is more than either in the Christian perspective.

Human beings, on the other hand, necessarily read discursively, across time in which words sound and pass and perspectives and interpretations change.