Sentences with phrase «not of a personal nature»

Not exact matches

The personal nature of the insults suggests these two won't be making up any time soon.

And while the company obviously doesn't recruit specifically on their parental leave policies given the personal nature of applicants» family situations, Siegel believes that ZipRecruiter's overall commitment to work - life balance, of which this policy is a part, is a huge help when it comes to winning talent for the company — particularly senior talent.

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It's also important to note that Humanae Vitae deals more with the personal and societal effects of contraception and roots its argumentation not so much in Christian revelation but in nature and reason.

I believe that man is, by nature, an exile and will never be self - sufficient or complete on this earth; that his chances of happiness and virtue, here, remain more or less constant through the centuries and, generally speaking, are not much affected by the political and economic conditions in which he lives; that the balance of good and ill tends to revert to a norm; that sudden changes of physical condition are usually ill, and are advocated by the wrong people for the wrong reasons; that the intellectual communists of today have personal, irrelevant grounds for their antagonism to society, which they are trying to exploit.

But before expressing this belief, Fr Holloway makes a general remark about the nature of scientific knowledge which may serve as an introduction to Polanyi's refutation of Scientific Positivism and his proposal that science is Personal Knowledge: «It is most significant that here, as so very often in the discoveries of science, it was not the inductive data which was the real beginning of the breakthrough in knowledge, but a deductive vision glimpsed through scanty data which thrilled and excited the mind... from then on the hunt is up for the clues and the final proof.»

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and, personal experiences are not effective in conveying the existence or the nature of god.

The terrible personal cost is not something demanded by the Father; it is the consequence of what sin has done to human beings in destroying the image and glory of God within our nature.

The point is that the moral issue in sexual life is not the consequence of an externally imposed law, but the nature of personal existence.

Theology finds its own nature and becomes truly interesting only when it is not the personal theology of an individual theologian, but when it is «ecclesial» theology.

This «something» is precisely human nature: this nature is itself the measure of culture and the condition ensuring that man does not become the prisoner of any of his cultures, but asserts his personal dignity by living in accordance with the profound truth of his being.

There is a limit to how far it will be useful to pursue the niceties of «structured» versus «corpuscular» versus «personal societies,» but it will help to recall the context in which Whitehead observes (not unlike Earley) that there can be many ways in which Nature coordinates these societies such that they can persist over time.

Not at all Naked... it seems to me very difficult to have lengthy discussions of researched science, math, philosophy, archaeology, etc. etc. on a blog that by its very nature is fraught with personal biting comments (like yours) and pithy responses.

He contended in Fides et Ratio that anthropology is the nexus of the two Thomisms: «Metaphysics should not be seen as an alternative to anthropology, since it is metaphysics which makes it possible to ground the concept of personal dignity in virtue of their spiritual nature.

He is: • Supernatural in nature (as He exists outside of His creation) • Incredibly powerful (to have created all that is known) • Eternal (self - existent, as He exists outside of time and space) • Omnipresent (He created space and is not limited by it) • Timeless and changeless (He created time) • Immaterial (because He transcends space) • Personal (the impersonal can't create personality) • Necessary (as everything else depends on Him) • Infinite and singular (as you can not have two infinites) • Diverse yet has unity (as nature exhibits diversity) • Intelligent (supremely, to create everything) • Purposeful (as He deliberately created everything) • Moral (no moral law can exist without a lawgiver) • Caring (or no moral laws would have been given)

Man is corrupt in nature, so I wouldn't be surprised if some of the past Popes weren't actually Christians at all and instead had more personal or economic reasons for making the decisions they did.

God is: • Supernatural in nature (as He exists outside of His creation) • Incredibly powerful (to have created all that is known) • Eternal (self - existent, as He exists outside of time and space) • Omnipresent (He created space and is not limited by it) • Timeless and changeless (He created time) • Immaterial (because He transcends space) • Personal (the impersonal can't create personality) • Necessary (as everything else depends on Him) • Infinite and singular (as you can not have two infinites) • Diverse yet has unity (as nature exhibits diversity) • Intelligent (supremely, to create everything) • Purposeful (as He deliberately created everything) • Moral (no moral law can exist without a lawgiver) • Caring (or no moral laws would have been given)

, That Rylaarsdam's criticism is in part, at least, based on a misunderstanding of Buber's position and a difference in Rylaarsdam's own a priori assumptions is shown by his further statements that «Because of his individual and personal emphasis the notion of an objective revelation of God in nature and history involving the whole community of Israel in the real event of the Exodus does not fit well for him,» that Buber's view of revelation is «essentially mystical and nonhistorical,» and that «the realistic disclosure of Yahweh as the Lord of nature and of history recedes into the background because of an overconcern with the experience of personal relation» — criticisms which are all far wide of the mark, as is shown by the present chapter.)

«Nature, in reality, is not a personal being; it has no heart, it is blind and deaf to the desires and complaints of man.»

If it is firmly held that the proper nature of man as per definitionem a personal spirit open to infinity can not further be exceeded and has already reached its absolute culmination in grace and the Incarnation, nothing in principle can be objected to the idea of a further history of man in his biosphere (and not merely in personal spirit and the products of its self - objectivation in civilization).

Spirituality and religiosity for us Asians are not just matters of personal option but inbuilt in the very essence of our nature: rich or poor, educatedor not.

For far from being a deviation from biblical truth, this setting of man over against the sum total of things, his subject - status and the object - status and mutual externality of things themselves, are posited in the very idea of creation and of man's position vis - a-vis nature determined by it: it is the condition of man meant in the Bible, imposed by his createdness, to be accepted, acted through... In short, there are degrees of objectification... the question is not how to devise an adequate language for theology, but how to keep its necessary inadequacy transparent for what is to be indicated by it...» Hans Jonas, Phenomenon of Life, pp. 258 - 59; cf. also Schubert Ogden's helpful discussion on «Theology and Objectivity,» Journal of Religion 45 (1965): 175 - 95; Ian G. Barbour, Issues in Science and Religion (Englewood Cliffs, N.J.: Prentice - Hall, 1966), pp. 175 - 206; and Michael Polanyi, Personal Knowledge (Chicago: University of Chicago Press, 1962).

(I realize this requires some time commitment, but given the intensity of this debate and the profoundly personal nature of it, I think it's worth taking the time to seriously consider the various viewpoints — whether through these resources or others; don't you?

Just as God does not mean to Jesus a higher nature to be enjoyed in the sacrament, God's forgiveness also is no sacramental grace but a personal act of God.

However, his ambiguous relationship to the art was not merely personal and idiosyncratic; it is endemic to the very nature of «Christian» art itself.

It involves, not belief in the sense of personal opinions, but rather a set of actions (saying certain things, going to services, doing good works, etc.) that can be done in the absence of belief — indeed the nature of a wager makes it such that you fully admit you don't know, which is actually an agnostic atti.tude toward the idea of God's existence.

For the relationship to the Living God which is religion is not contained primarily in these other things, but in an ontological relationship, i.e. something that derives from the very nature of your being, to God, as the One lain hold of in a personal, loving ful lment which lls out both our intellect, and our capacity for loving alike.

Accordingly, the major problems of contemporary man are not how to understand and control physical nature, but how to maintain a just and stable social order and how to achieve self - understanding and personal integrity.

I know that both while I was drinking and in periods of sobriety I have trouble in personal relationships, I can't control my emotional nature [not to be confused with my emotions], I was a prey to misery and depression, I couldn't make a living [a life worth living], I had a feeling of uselessness, I was full of fear, I was unhappy and I couldn't seem to be of real help to other people.

If, whenever personal will steps in to do something that nature by itself would not do, we call that supernatural, we obviously can not get supernaturalism out of religion, because we can not get it out of life.

Giordano Bruno (1548 - 1600), an admirer of Copernicus, was burnt at the stake for contending, among other things, that God was not to be understood as a personal being distinct from the world but was to be encountered as immanent in nature.

The covenant was thought to have all the inviolability of the order of nature, not because of its impersonality, as we are prone to think of nature, but because both nature and history stemmed from a common personal source — the will of Yahweh.

Besides, the Bible does not vary from age to age as do the nature of personal experience and the interpretations of the Church.

Thus the problem of nature and purpose is not merely an academic one; it flows from our deepest and most personal concerns as to whether we really belong to the universe, or rather must awaken to our utter solitude, our «fundamental isolation.

As Bergson taught us half a century ago, we need not look beyond our own personal experience to have sufficient evidence of the utterly processive nature of reality.

The reasons for this preference are partly to be sought in his own personal development (Hindu home, Christian instruction), partly in his primary interest in the intellectual expression of religious experience or, in other words, the philosophical bent of his nature, and, last but not least, in his often voiced conviction that we have to «get behind and beneath all outward churches and religions, and worship the nameless who is above every name.

This thinker, whose name I shall not disclose, said that he was becoming more and more convinced that there was «something in the older metaphysical — he called them «ontological» — claims; at the moment he was much concerned, he said, to find a way of giving more than linguistic status to such propositions as «personal God», for it appeared to him that these statements somehow pointed to a truth about the universe, about the nature of things, that must be reckoned with in any honest description of the «way things are».

Berlin argues: «We must preserve a minimum area of personal freedom if we are not to «degrade or deny our natures.

This is human nature, of course, but what I've been telling myself lately is it's not fair to the 199 readers who took the time and effort to add something personal, thoughtful, wise, and encouraging to the conversation when I only remember and engage that single negative comment.

We are not obliged to hold that Adam and Eve are the personal names of identifiable individuals known to history, but we must hold that the first human couple sinned and fell from grace, thereby damaging the integrity and the destiny of human nature itself, a wound which we all inherit.

Now it must be borne in mind that if there is a form or nature which does not pertain to the personal being of the subsisting hypostasis, this being is not said to belong to the person simply, but relatively; as to be white is the being of Socrates, not as he is Socrates, but inasmuch as he is white.

Like the first position, it defines theology by reference to the nature and specific purposes of professional Christian church leadership and not by reference either to faith or to experience of personal relationships in general.

Both Douthat and his opponents don't quite see that the very idea of human rights depend on personal freedom from dependence on both nature and personal authority.

But giving no place to the notion of prehending God's consequent nature means, I think, leaving unused good opportunities offered by Whitehead's system, not only for understanding the personal experiences mentioned above, but also expressly for the understanding of certain crucial experiences which transcend personality.47

Human existence therefore is said to «transcend» nature in that it has a dimension of personal freedom that is not easily understood in terms of the sciences that deal with nature.

In the case of the human person and God, the relationship is a personal and fundamental one implying that grace is given gratuitously and is somethingsupernatural: that is to say, it is not something that is constitutive of human nature but transcendent whilst at the same time being what human nature was made for.

My personal opinion is that there are unwavering laws concerning the nature of matter — but I also know that those laws are, for the most part, not comprehensible to me.

Although the nature of the celibate commitment is one of sublimation of the capacities for genital sexuality and procreation for some more universal life - serving to humanity, close personal friendships, perhaps of long duration, between sexes can not be excluded as part of the development of a mature capacity for relationship.

Develop a deeper understanding of how your food choices influence not only your personal health, but also the web of people, plants, creatures, and other elements of nature that come together to provide that food for us.