Sentences with phrase «deep human reality»

They're funnier as caricatures and some deep human reality doesn't have a place.

Not exact matches

Poets like Wordsworth see the human person as capable of communing with the whole of reality, or at least with aspects in a deeper, more profound way.

This infinitely deeper grief is essentially the prerogative of the superior, since only he likewise understands the misunderstanding; in reality it belongs to the God alone, and no human relationship can afford a valid analogy.

Whereas they pointed to the pantheon of gods in their unseen heavenly world, the Bible pointed to one who was in no way to be identified with the gods of ancient man, but who was known to them in the sphere of human history as the deepest reality confronting them there.

The deepest reality we encounter in human existence is not our own image in the mirror, for that is no encounter at all.

Our deepest longing is to see the day when the triumphant, sovereign lordship of you our loving God will no longer be a mere hope clung to desperately by faith, but a manifest reality in all human affairs.

But the theory of divine relativity assumes a finer and deeper knowledge of reality than that evidenced by human knowing with its dependence upon sense experience and abstract universals.

atheists are given a very significant role in this dialectical process in the evolution towards Panthrotheism, the belief that God give to humanity the privilige or responsibilty of charting human history.since you are not indoctrinated to specific dogma and doctrines, your open mindedness enables you percieve a deeper understanding of reality, simple logic but more profound scientific knowlege will lead you to God.religious humanism through science is your guiding spirit.

We should remember that to be human is to be compounded of body and a rational capacity, along with the equally important capacity to act by willing and the reality of our deep human sensitivity or aesthetic awareness.

Why believe in real truth - that actually confronts the deep multiplicity of what it means to be human, and actually change your life - when you can believe in your own shallow truth that simply adds to one's self - justification and denial of reality, and remain the way you are?

But there is an illumination and we can know that there is a patient, redemptive reality in and through all of life which transmutes real evil, real loss, real threats to the growth of human good into the deeper, more sensitive and more enduring goods of love and humility?

Few will deny, for example, that Paul's theology represents with something approaching adequacy the fact and meaning of sin in human life — the reality of moral evil, the universal blight it brings, man's hopeless entanglement with it, the perverse and rebellious pride, deep in our nature, which degrades us, distorts our efforts, mars even our best moral achievements, and from which we know God must save us if we are to be saved at all.

For Bergson, each tension yields a problem that is also the mark of apparently irreconcilable views of what is vital to the place of human beings in the world: (1) Time is measurable according to length and brevity, but immeasurable in reality, because it is qualitative, felt, and immediate; (2) Psychological life is divided into a self awareness of deeper, dynamic layers of human beings and what is superficial and fixed; (3) There is an inner consciousness and an independent world apart from inner consciousness.

The problems of euthanasia and assisted suicide point us to deeper spiritual questions: questions of human identity, agency, control, finitude, and humility before the aspects of reality that truly transcend human existence.

So Jesus is that One in whom the deepest and highest reality, divine Love, which is the mystery behind all things and the meaning of all things, is made decisively visible and tangible in a manhood that is our own and in terms that we can understand and grasp, and by which we can be grasped and thus directed on the path of right and true human development.

Transfer is not involved because the act of prayer takes place solely within human experiences in which the person is confronted immediately (i.e., without mediation) with the reality of his own existence and of his world on the deepest levels of awareness (change, dependence, etc.).

But the whole array of our instances leads to a conclusion something like this: It is as if there were in the human consciousness a sense of reality, a feeling of objective presence, a perception of what we may call «something there,» more deep and more general than any of the special and particular «senses» by which the current psychology supposes existent realities to be originally revealed.

Indeed one might say that liturgical worship by and large speaks not so much to the conscious attention of its participants as to those profound and almost unconsciously experienced areas of human life where men live in terms of feeling - tone, of unutterable emotion, and of profound subconscious relationships, with an almost intuitive awareness of the «more» which is deep down in the structure of reality.

It is apparent, then, that the nature - religions were basically true, in the sense that they dealt with reality and offered answers to deep human needs.

Comparison with Gilgamesh, which the author of Genesis 2 - 3 may have had in mind in writing, would perhaps have given a deeper resonance to the reality principle, including the limitations of human capacities and the acceptance of death.

It is only after hacker cult figure Morpheus agrees to show Tom «how deep the rabbit hole goes» that Tom, and we, learn The Ugly Truth: the surface of the earth has been uninhabitable for centuries, and all humans are spending their lives in a virtual reality construct, while a complex network of machines uses the electrical energy and body heat from their real bodies, which are stored in individual pods, as a fuel source.

His paintings seek solitude, a place where human beings are forced to contend with the deeper realities of nature.

Cecily Brown's work confronts a variety of content with deep insight into the surrounding reality and through an intimate meditation, a psychological and introspective attitude toward the human soul.

But as scientists, we share a deep conviction that leaders of both parties must speak to the reality and risks of human - caused climate change, and commit themselves to finding bipartisan solutions.

His thesis also clearly informs the work of Erle Ellis of the University of Maryland, Baltimore County, whose research on «anthromes» as units of ecological function is premised on the reality that there is a deep — and not necessarily «bad» — human influence on most biological systems.

KERRY: But as scientists, we share a deep conviction that leaders of both parties must speak to the reality and the risks of human - caused climate change, and commit themselves to finding bipartisan solutions.