Sentences with phrase «by means of questions»

These — in the best sense of the word — striking works are captivating for their immediacy, their directness of address involving the viewer by means of questions or clear - cut statements.

Not exact matches

It means deciding what one believes not by conforming to fashionable opinions, but by taking the trouble to learn and honestly consider the strongest arguments to be advanced on both or all sides of questions — including arguments for positions that others revile and want to stigmatize and against positions others seek to immunize from critical scrutiny.»

Instead, focus on the end result by asking questions like, «If you could solve your top three challenges, what would that mean for your company in terms of increased revenues?»

These sorts of odd - ball questions — logic puzzles, brainteasers and riddles — have been favoured by some employers as a means of testing problem - solving and communications skills for over half a century.

Usage of the term has grown steadily, but there is controversy about its meaning, with questions growing about whether this «sharing» is sometimes simply a method by which corporations avoid officially hiring employees.

From a strictly legal perspective, the relevant question is not whether there is a sufficient connection to any particular existing or proposed oil sands development or other production activity, and certainly not whether such projects or activities were included in the Terms of Reference (ToR), but rather simply whether the GHGs associated with the production of bitumen that will be transported by the NGP are an «environmental effect» of that project (see NGP Report, Volume II, Appendix 4, Terms of Reference, which defines «environmental effect» very broadly to mean «any change that the project may cause in the environment.»

The list of questions changes according to insurer, meaning you may be rejected by one insurance company or offered particularly high quotes, while another insurer will gladly accept your business.

When questioned by Tatts» shareholder Charlie Green of Hunter Green Institutional Broking whether the falling value and performance of both Tabcorp and Tatts in recent months meant the deal should be revisited, Mr Cooke said it «would be premature to form conclusions» before legal action brought the Australian Competition and Consumer Commission in the Federal Court and regulatory approvals were finalised.

One of the most common questions I get is what do I mean by high quality?

I spent a lot of time ostracized by fellow churchgoers because I dared question meanings and interpretations of biblical passages.

Notice when one quotes a verse that shows contridictions, hate, brutality Christians say it's out of context or it has some other meaning but they can throw one - liners (John 3:16) by itself and should not be questioned?

So if we mean by «atheists» not just those who self - identify as such but those who say they do not believe in God or a universal spirit, atheists got an average of 18.5 questions right.

I asked what he meant by his question and told him I'd be glad to answer if I knew what he was in search of.

All of this work is motivated by one church's response to the question, «What does it mean to love our neighbors?»

In a blind headlong rush to gain profit by any means these forces have already begun to obliterate animal species, forest cover, fish stocks, water reserves, land and air, and have engaged upon a satanically mindless pilfering of finite resources by vandalism of Mother Earth, and have raised gigantic questions over human survival prospects.

My question is this: what would it take for the American church at large (American church in this case meaning mainline denominations, other individual sects like the Mennonites with their huge variety of conservative to liberal congregations, nondenominational churches of all sizes mega and not, etc.) to make a concerted effort to call out abuse demonstrated by clergy in both church, public, and private settings?

He tells the story of a conference he was at where he asked a Catholic priest what Jesus meant by «unless you hate your mother and father you can not be my disciple» and the priest waffled and said he wasn't prepared to answer such a difficult question.

Pondering this image, I couldn't help posing other questions: What exactly do we mean by a «true image» of Jesus?

Specifically let us ask with regard to this logic two questions, viz.: (I) What is its purpose, and what problems did Hegel hope to solve by means of it?

This is by no means merely a formal question, for the outcome of our examination of conscience will depend on where we start from.

We are allowed this latter statement because, as Bennett says, «the consciousness in question is not the objectifying «awareness of» by means of which we attend to data, but the «awareness with» by which much of our experience is lived» (PS 3:42).

A new and marvelously readable translation, by Father Edward T. Oakes, S.J., of Pieper's incisive investigation of the ever - pressing question of what is meant by «sin.»

Just because one religion has managed to insulate itself from any question by the media does not mean we should let that kind of blackmail go any further.

Just what is meant by «focusing through the lens of questions about congregations» has not been explained yet.

A school's commitment to a particular theological tradition, sometimes symbolized by required subscription to a confessional statement, might be taken to mean a commitment to specifiable boundaries to what questions may be explored and what range of answers to those questions may be critically examined.

What actually happened, if by that we mean what any casual observer might have witnessed, is a question that does not admit of an answer.

He always tries to pursue Christological questions by means of interpretation.

First, it must again be stressed that the eschatological message of Jesus, the preaching of the coming of the Kingdom and of the call to repentance, can be understood only when one considers the conception of man which in the last analysis underlies it, and when one remembers that it can have meaning only for him who is ready to question the habitual human self - interpretation and to measure it by this opposed interpretation of human existence.

Much depends on exactly what is meant by «mind», but I daresay at least some readers of Faith magazine might have cause to question this assertion!

This means I help oversee the work of the IJM Institute — which is where our group grapples with the issues raised by our work in the field, and asks the questions, «How does our faith inform our response?»

Whereas peoplehood was the bedrock of Jewish identity in the twentieth century, the concept today is being defined by means of the religious - existential question posed above.

By engaging people in the effort to understand God by focusing study of various subject matters within the horizon of questions about Christian congregations, a theological school may help them cultivate capacities both for what Charles Wood [2] calls «vision,» that is, formulating comprehensive, synoptic accounts of the Christian thing as a whole, and what he calls «discernment,» that is, insight into the meaning, faithfulness, and truth of particular acts in the practice of worship (in the broad sense of worship that we have adopted for this discussionBy engaging people in the effort to understand God by focusing study of various subject matters within the horizon of questions about Christian congregations, a theological school may help them cultivate capacities both for what Charles Wood [2] calls «vision,» that is, formulating comprehensive, synoptic accounts of the Christian thing as a whole, and what he calls «discernment,» that is, insight into the meaning, faithfulness, and truth of particular acts in the practice of worship (in the broad sense of worship that we have adopted for this discussionby focusing study of various subject matters within the horizon of questions about Christian congregations, a theological school may help them cultivate capacities both for what Charles Wood [2] calls «vision,» that is, formulating comprehensive, synoptic accounts of the Christian thing as a whole, and what he calls «discernment,» that is, insight into the meaning, faithfulness, and truth of particular acts in the practice of worship (in the broad sense of worship that we have adopted for this discussion).

So on that account, see that you question yourself by means of the talk.

The question was opened up as to what is meant by the Bible as the revealed Word of God.

And wherever she went, in trouble or in triumph, still she was a living spirit, the mind and voice of the Most High, «sitting in the midst of the doctors, both hearing them and asking them questions,» claiming to herself what they said rightly, correcting their errors, supplying their defects, completing their beginnings, expanding their surmises, and thus gradually by means of them enlarging the range and refining the sense of her own teaching.

Having recognized this, the immediate question is that of determining what Jesus meant by his Kingdom of God proclamation, and this is a question to which New Testament scholarship has directed a major share of its attention in recent times.

I put this question out to some of my Rabbis Without Borders colleagues, and in addition to seconding the Bereshit Rabbah idea, they recommended Searching for Meaning in Midrash: Lessons for Everyday Living by Michael Katz and Gershon Schwartz and Reading the Book: Making the Bible a Timeless Text by Rabbi Burt Visotzky.

It is not simply a matter of debating whether God exists or not, for this begs the basic question of what is meant by the word «God».

Whether theology can be called a science is of no fundamental importance; it depends on what one means by science, a question that can not be answered by any single science.

A Christian theology that respects the meaning of the biblical narratives must begin simply by retelling those stories, without any systematic effort at apologetics, without any determined effort to begin with questions arising from our experience.

Hence, to grasp what he meant by «temporal succession,» we need to answer this question: how does the concept of temporal succession involve the concept of a division of the basic region?

Since there is no rational question of better or worse desires, practical reason is exhausted by the instrumental question about means to the ends associated with self - preservation.

I shall answer this question by means of Whitehead's discussion in Process and Reality of our «cosmic epoch»: «that widest society of actual entities whose immediate relevance to ourselves is traceable» (91).

In these brief comments we are by no means attempting a full or systematic answer to the question, but are only trying to dispel some of the incredibility surrounding the metaphor.

In light of this definition, let me suggest an answer to a question raised above: 25 What did Whitehead mean by «the contemporary nexus perceived in the mode of presentational immediacy»?

Recognizing the inadequacy of an education that teaches facts and figures but ignores questions of morality and meaning, Harvard attempted to address the problem in the early 1980s by adding a «moral reasoning» course requirement to its core curriculum.

As I have argued in these pages and elsewhere, the «presumption,» by detaching the just war way of thinking from its proper political context» the right use of sovereign public authority toward the end of tranquillitas ordinis, or peace» tends to invert the structure of classic just war analysis and turn it into a thin casuistry, giving priority consideration to necessarily contingent in bello judgments (proportionality of means, discrimination or noncombatant immunity) over what were always understood to be the prior ad bellum questions («prior» in that, inter alia, we can have a greater degree of moral clarity about them).

By calling ourselves open, we mean that we are Christians who open ourselves to the questions raised by the life and teachings of Jesus Christ, including (but not limited toBy calling ourselves open, we mean that we are Christians who open ourselves to the questions raised by the life and teachings of Jesus Christ, including (but not limited toby the life and teachings of Jesus Christ, including (but not limited to):

This is a travesty of Christian theology, which is not simply an answer system but is, instead, a way of connecting real life questions with fundamental and ultimate answers — which are by no means achieved or given overnight.

In answering this question, Koerner explores the equivocacy of images and (largely futile) attempts to nail down an image's meaning by means of verbal gloss.