Sentences with phrase «difficult for human beings»

If it is always and everywhere difficult for human beings to hold in their minds seemingly contradictory tenets of Christianity, Silence makes the task feel impossible.

First, a universal perspective is difficult for human beings to attain.

The biggest problem, though, is that it is just so extremely difficult for a human being to hold on to wealth with one hand and give away most of the proceeds with the other.

Not exact matches

Context — e.g., who said what and why, when they said it, who they know, how often they engage in conversation — is difficult even for humans at times.

Legendary physicist Feynman won the Nobel Prize for his work in one of the subjects that's the most difficult for the human mind to grasp — quantum mechanics — yet his top advice for accelerating learning is actually to make whatever you're studying as dead simple as possible.

Artificial intelligence and Watson - type entities will replace many analyst jobs because it will be very difficult for humans to sort through the massive amounts of information that will be generated.

AI seems to have figured out other, less difficult versions of poker — AI technology from the University of Alberta, Edmonton, Canada, beat humans at Head's Up Limited Hold «Em, for example.

But most trials in China are closed to to the public, making it difficult for the media or human rights groups to investigate.

«It can get quite monotonous to see the same basic luggage images one after the other, and that makes it very difficult for a human to focus and pay attention all the time for that rare event where a threat is present.»

City streets are much more difficult to navigate for autonomous systems (and humans) than highway roads, because the cars have to navigate around other cars, understand traffic signals and watch for pedestrians or other unexpected interferences.

a good discussion between you two guys on a timely and difficult subject... my take on yr position David is that I often see it (not necessarily yrs) as a program and not geuine love for another human being.I'm reminded of something I read recently:

«Older people face enormous challenges, and I've been on your great programme before talking about how difficult it is for an older person with dementia, how difficult it is for an older person whose only vistors - human contact - every day is the 15 minutes they get from some kind of carer.»

Augustine points out how difficult it is even for the wisest and most detached humans to discover the truth among lies — and how even husbands and wives in the closest of human bonds misunderstand each other so often.

Secularization, the view that human beings are collections of atoms, sexual freedom, the scramble for wealth, careerism — these are facts that infiltrate everywhere, including our souls, making the beauty of an integrated life of faith elusive, difficult, and rare.

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.

He denied he was a universalist, but it was a difficult line for him to hold because he had such a strong view of Christ's death for our sins that he could not find a way to understand how it could not cover all humans.

The proposition that love, forgiveness and peaceableness are the only neighborly relationships that are acceptable to God is difficult for us weak and violent humans, but it is plain enough for any literalist.

The question of the nature of such visions is more difficult, for it involves criteria by which visions are to be distinguished from invented ones or those due to mere subjective human conditions.

If human histroy shows us anything, it's that this idea is the most difficult of all for humans to follow or to apply to their individual lives.

But there is an inherent danger in this approach which derives from the fact that human nature makes it difficult for a group of people to share money and meals and chores and living space equitably and harmoniously, particularly if they try to do this in a democratic way.

To speak of sexual undertakings in the way implied by the traditional marriage rites of the churches is to deny people access to a basic human good from the start and for reasons that are difficult if not impossible for modern people to grasp.

Difficult though it is for humans with imperfect love, the demands of perfect love may, nonetheless, require that we kill an oppressor with whom we have sympathy.

«Drunkenness,» he says, «is a difficult thing for human beings; and as far as it is in my power, I should neither be willing to go on drinking nor to advise another to do so, particularly if he still has a headache from yesterday's debauch.»

We humans have a difficult time grasping this, since we don't know what it is like to live in such a relationship at all, let alone for all eternity.

One wonders how many novelists and, for that matter, how many sermonizers are prepared to confront in such detail this difficult fact about the human condition, that sooner or later most of us will be called on to give adults, to whom we are bound with the most powerful ties of love and respect, the services we associate with the care of an infant, with their sense of dignity, and our own, now and for all eternity, dependent on the delicate attention and sensitivity we bring to the task, even as they gaze upon us helpless and vulnerable.

The intuition that reality for human beings, and indeed for all living things, is necessarily temporal, with an irreversible distinction between past, present, and future, is difficult to reconcile with the idea, long orthodox in the physics community, that time does not exist for subatomic particles or even for single atoms.

But I can see how it must be difficult for people to set aside common sense and human decency in order to maintain their religious beliefs.

Creation from nothing, the origin of death among humans, the murder of Abel by Cain, a cataclysmic flood of judgement, the righteous judgement of Sodom and Gomorrah, the Mosaic origin of the Torah, manna from heaven, the reliability of Deuteronomy, the driving out of the Canaanites, Isaiah's authorship of the servant songs, and so on — it's almost as if Jesus and his followers went out of their way to validate all of the most awkward apologetic curveballs in the Old Testament just to make life difficult for post-Enlightenment Western interpreters.

Religious or secular, it is a difficult task to compile supporting evidence that Jesus was / is a poor role model for human beings.

(Crandall does not address the point, but it is difficult to see that bringing a doctor in for consultation would change the nature of the decision about taking human life.)

A: We must first admit that infinity is a difficult concept for us humans to grasp in any adequate sense.

Because of its dominating concern with this common human experience, it is difficult to support the notion that the Bible is too foreign for us to understand it.

The reason we need to make room for this conviction is that it is basic to «the whole framework of intentional psychology;» in terms of which we ordinarily explain human behavior «We standardly explain actions by... providing «reasons for which» we did what we did; and... it is difficult to evade the conclusion that the explanatory efficacy of reasons derives crucially from their causal efficacy» (SM 287).

Orwell thinks that from Shakespeare's writings it would be difficult to know that he had any religion» whereas in fact the placing of truth in the mouths of babes is one aspect of the Christian respect for all human life; that same profound feeling is what inspires us to protest loudly when health authorities take a mental defective off dialysis machine because they consider his «quality of life» too low, in defiance of Christ's words in the Sermon on the Mount.

It is less difficult for the alcoholic to face the grim fact that his life is in shambles because of his drinking if he knows that there are effective ways of stopping and of rejoining the human race.

Hell is the difficult aspect of the scheme, for all too often it succeeded in introducing the element of terror or fear into human existence.

That said, we believe Christlikeness, for our part, includes both embracing Scripture's teachings on human sexuality — uncomfortable and difficult as they may be — as well as upholding the dignity of all people, because we are all made in God's image.

I have tried believing, but it happens to be difficult for any educated human to believe in things that you can not see.

The Nicene tradition has struggled for many centuries to discipline its concepts so that they fit with the Bible, so much so that it is difficult to identify a way of thinking about God, history, and human destiny that is at once more metaphysically self - conscious and more thoroughly and constantly invested with exegetical substance.

It's difficult not to think of their closing paragraphs as a sermon: «It would be well for us to rejoin the human race, to accept our essential poverty as a gift, and to share our material wealth with those in need.»

The recommendation made by the United Church's Executive Council in 1973, if difficult to implement, is the appropriate stance: «It [the Executive Council] recommends to associations that in the instance of considering a stated homosexual's candidacy for ordination the issue should not be his / her homosexuality as such, but rather the candidate's total view of human sexuality and his / her understanding of the morality of its use.»

It would be wise for us to do the same thing, since in our human estimation and reasoning, it is often difficult (and maybe wrong) for us to judge who is the good soil and who is the hard, rocky soil.

This has been an especially difficult problem for the traditional free will defense, because that defense is oriented around the idea that human suffering can be justified in terms of God's «soul - making» purpose of producing moral and spiritual virtues.

It would be difficult, if not strange, for human beings to be the only part of nature subject to contingency.

I agree that the idea of Adam and Eve rebelling against God and affecting all humanity is difficult to understand; but the Bible teaches that the first human beings, in addition to being morally responsible for themselves and for their choices, also «represented» the rest of humanity before God.

Still, it is much more difficult than Hobbes thinks for humans to be purely evil in all respects.

For all the perverse ingenuity of their methods of destruction, there is a terrifying sameness to the regimes Royal describes; indeed, he warns that «it is just as difficult to retain a sense of the realities behind these repetitive litanies of horror as it is to see real human beings behind pious descriptions.»

I also made a some protein packed snacks for the family, as protein is the most difficult nutriotional source we, as humans, have trouble getting enough of on a daily basis.

I find it very difficult understanding exclusive food choices especially more extreme then veganism for instance (since 99.9 % of ALL humans cook from the very discovery of fire in the prehistory; I don't think there is any tribe left out there that doesn't use fire) I have a feeling you are ready for compromise though (Cooked potatoes, hot vegetable broth etc.) so that sounds reasonable and good for your child who will not be marginalized and left out of society.

For reasons that are difficult to perceive, someone had decided that this sorry spectacle would make a great human - interest scene for the film as Arthur, the famous, rich black American athlete, nobly descends to the lower levels of life and plays table tennis with poor little African childrFor reasons that are difficult to perceive, someone had decided that this sorry spectacle would make a great human - interest scene for the film as Arthur, the famous, rich black American athlete, nobly descends to the lower levels of life and plays table tennis with poor little African childrfor the film as Arthur, the famous, rich black American athlete, nobly descends to the lower levels of life and plays table tennis with poor little African children.