Sentences with phrase «experienced order of the world»

Not exact matches

«We served more customers more often, achieved our best comparable sales performance in six years, gained share in markets around the world and made tremendous progress with growth platforms such as delivery, mobile order and pay and Experience of the Future.»

Our transformation strategy — which has attracted over $ 114 million in growth capital — is focused on leveraging artificial intelligence and machine learning to improve the user experience and better monetize our world - class content in order to deliver personalized content to our 60 million monthly users and drive value for all of our stakeholders.

I do believe we were placed on this life on this world of both good and evil in order to know first hand what goodness and happiness really is since how can you know what happiness is without also experiencing misery, or knowing what sweet is without knowing the bitter, and ultimately, hopefully we would choose through our own free will to follow the teachings God has given us.

In the Western world, however, opium has become a narcotic of mere escape, usually used by the rich or those who have abandoned life altogether in order to experience the drug.

And the religious response to this suspicion is in each case the same: the formulation, by means of symbols, of an image of such a genuine order of the world which will account for, even celebrate, the perceived ambiguities, puzzles and paradoxes of human experience.

He even denies that religious experience provides adequate warrant for affirming the actuality of God, since «the Eastern Asiatic concept of an impersonal order to which the world conforms» is given equal status with other doctrines.

Wally — my experience has been that I need only to right - size myself to the world around me in order to have an awakening of the spirit.

«22 Man's valuing experience involves the intuition of permanence with novelty grounded in the presence of a transcendent source of order in the world.

Those who are seeking for the «secular» meaning of the Gospel could well turn to Whitehead's doctrine of the secular functions of God.51 God holds the world together by offering his eternal structure of value to every particular experience so that everything happens in significant relation to the world order and the community of beings.

Our experience of the world is fundamentally that of order rather than chaos, otherwise we would not even be able to talk of a world or universe in an intelligible fashion.

A Christian theologian, Frei explained, will therefore «do ethics to indicate that this narrated, narratable world is at the same time the ordinary world of our experience, and he will do ad hoc apologetics, in order to throw into relief particular features of this world by distancing them from or approximating them to other descriptions....

On the other hand, finding a unitary principle for the manifold of discreet entities, which includes human experience, is made problematic by a denial of divine relativity because the relative nature of God did at least that unify the world into an ordered and organic whole.

The patterned flows which we clearly experience in the world are best explained under the working principle that order arises and is sustained because of continuous mutual influence between entities.

As Bellah noted in his initial essay on the subject, civil religion in America seems to function best when it apprehends «transcendent religious reality... as revealed through the experience of the American people»; yet the growing interdependence of America with the world order appears to «necessitate the incorporation of vital international symbolism into our civil religion» (Beyond Belief [Harper & Row, 1970], pp. 179, 186).

If our world were a centered universe, a universe with an all - seeing (i.e., all - prehending) God with the ability to introduce, on his own, new information pertaining to the past into the experience of emerging actual occasions by means of their subjective aims, then our world would be a much more harmoniously ordered world than it in fact is.

Man seeks to form for himself, in whatever manner is suitable for him, a simplified and lucid image of the world, and so to overcome the world of experience by striving to replace it to some extent by this image... Into this image and its formation, he places the center of gravity of his emotional life, in order to attain the peace and serenity that he can not find within the narrow confines of swirling, personal experience.

This paper asks what contribution the Protestant experience in the United States can make to the envisioning and shaping of a world order in the coming century.

Even in this sense transcendence may have all the depth and richness I at least could ask: mystery, ineffability, ecstasy, reunion and reconciliation, worlds upon worlds of various sorts and stages of existence, an ideal order of which our experiences of truth, beauty and goodness are fragmentary glimpses.

But in the New Testament the Kingdom appears as a reality experienced in the present, «The kingdom of heaven is among you and at the same time as other than this present order, «My kingdom is not of this world.

Beginning with the experience of Paul, the Christian view of this world which came to theological expression in the Reformers and which has now been revived with great power in the contemporary Protestant theology, has always shown a certain distrust of identifying human efforts toward the good with the divine work of redemption on the ground that the good as man knows it and seeks it is really of a different order from the good revealed in Christ.

He says in Religion in the Making, «The metaphysical doctrine, here expounded, finds the foundations of the world in the aesthetic experience... All order is therefore aesthetic order, and the moral order is merely certain aspects of aesthetic order.»

It is important to note that these themes not only mark a life that succeeds in being faithful — which is what it is all about — but these are also the ingredients we need in our lives in order to achieve a deep sense of satisfaction and meaning, to experience joy in the wonders of the world, and — dare I say it?

We are being faced not just with gradual shifts in our understanding of ourselves and the world; people experience not just a sense of rapid alteration but of a continual breaking with the past, a perpetual overturning of the established order of things.

Every rational being uses certain capacities, the categories and the forms of intuition, by which he experiences and orders the world.

I believe the spiritual, the internal, will always overpower the external but in order to experience that we have to have an upside down view of everything in that the physical is not ever as important as the spiritual — and this is something special a gift a freedom that is amazing and in our world of Ugg boots and cars with amazing technology, with the million catalogues that drop through the door or show their wares on our screens... to discover and experience the joy of the internal spirit life is nowhere near as easy as it sounds — and once experienced it is an effort to hold to it and feed it for it to grown and be the power it is meant to be.

An alternative formulation is that the world as a unity is explainable only by the divinely inclusive love that binds the many into a single cosmic structure; and, therefore, the world of secular experience is nonsense if God does not exist.79 Similarly, one neoclassical version of the traditional teleological argument would be that the fact that the world has any order at all is only to be explained by an eternal divine Orderer, because apart from God it is impossible to understand why chaos and anarchy are not unlimited and supreme.80

Delegates to the World Council of Churches» Faith and Order Commission meeting in Kuala Lumpur in August had the novel experience of seeing their sessions covered in the Malaysian media with the intensity that normally attends national elections or the latest developments in the «Malaysian Idol» competition.

The statement called on the member councils of the International Missionary Council to further the cause of Christian unity and to consider fresh ways of relating their experience and concern for unity to the deliberations and actions of the churches within their membership, and to the Commission on Faith and Order of the World Council of Churches.

Several factors contributed to this development, including developments in the mission field and the pressure from the younger churches for unity, experiences of the churches in Europe during the two world wars, the political situation in the West, the theological developments in Europe, and the ecumenical discussions on church unity in the Life and Work and Faith and Order movements and their influence on the missionary movement.

The process - relational model of God as the most extensive exemplification of primordial creativity, with every worldly occasion in its own process of becoming; the process - relational concept of God as the principle of order channeling the world's becoming toward ever richer and more harmonious experience (the primordial nature); and the process - relational concept of God's preservation of every worldly occasion in God's own everlasting becoming (the consequent nature), with each such occasion evaluated and positioned for its greatest possible contribution to the divine life — these perspectives on divine reality which process - relational thought claims to find exemplified in the very nature of things are separately and together congruent with and supportive of the biblical images and events which describe the «already» in inaugurated eschatology.»

Perhaps sufficient will have been said if I point out that process thought is based upon wide generalizations made from those experiences of fact, and those facts of experience, which demonstrate to us the dynamic, active, on - going «creative advance» of the world; and which, in recognizing and accepting the patent reality of such a world, sees man as part of it sharing in that movement, and a principle of ordering and direction, which may properly be called God, explaining why and how the advance goes on as it does.

That Word or Spirit most certainly is not dead; and Altizer's «gospel» is precisely the reality in human experience and in the world - order of that Word or Spirit with whom men must reckon whether they wish to do so or not.

So that Christ combines the imagination, spontaneity, and richness of experience which were God's aims in drawing forth human beings, with the free obedience and loving communion with God which in a «fallen» world are otherwise approximated only by creatures of a «lower» order.

God, so understood, is not only the chief causative principle, although He is not by any means the only such principle (since there is freedom of decision throughout the world - order); He is also the supreme affective reality, because what happens in the world, by precisely such free decision and its results, makes a difference to and (if we may put it so) contributes to the divine principle in providing further opportunities for advance as well as in enriching the experience of the divine itself or himself.

For his own organismic concept of reality Whitehead pointed consciously to the originally ordered experience of our selfhood in interaction with the world.

The experience of order has been an important element in all the great religions of the world.

The world of experience is not simply given, it is given in a determinate way, which is the order of things.

The only basis upon which knowledge of that divine nature may be founded is the order of the experienced world.

In order to avail himself of Heidegger «s «existentials» he has taken a short cut, without having made the long detour of the question of being without which these existentials — being in - the - world, fallenness, care, being - toward - death, and so on — are nothing more than abstractions of lived experience, of a formalized existenziell.

It is interesting to note that while rejecting Kant's «doctrine of the objective world as a construct from subjective experience,» Whitehead speaks approvingly of the Kantian «conception of experience as a constructive functioning,» though he inverts the Kantian order and sees this functioning as «transforming objectivity into subjectivity» (PR 156 / 236f.).

If we can avoid the dangers of environmental devastation or global warfare brought about by the megalomaniacal pursuit of technological power, and the almost equally dreary prospect of a world of persons controlled by behavioral engineers in the name of technological rationality, we may move into a future in which the pursuit of power and rational order gives way to the cultivation of «intensities of experience.»

In working his way toward a resolution of this problem, he whittles away at the stereotyped ways in which we all too often experience the world, superficially identifying ourselves with secular and religious institutions, using memories, legends and songs to order our experiences.

That past world, and especially his own personal past, not only presents Simpson with certain data — and this any realistic phenomenology of experience must recognize — sets itself forth as desirous of certain conceptual syntheses of those data and their implied concrete expressions, e.g., honesty, respect for social order, obedience to duly established authority, etc..

One can in this general way regard the implicate order as a further development of what is already present in Spinoza, as well as in Heraclitus, Cusano, Leibniz, Whitehead and others, a development that is capable of making full contact with modern science, and yet opens up a way to assimilate common experience and general philosophical reflections on this experience, to give a single, whole, unfragmented world view.

St Woolos Cathedral's website outlines the main areas of prayer: «Pray for good order and harmony for the city during the Summit, Pray for the Summit itself - to be positive and productive, Pray for peace and for wise government throughout the world, Pray for the nations, particularly those currently experiencing war and trouble.»

First of all, we should canvass the different «names» of oppression: (i) The experience of dependence and the struggle for national determination took in the Sixties the form of creating the organizations of the Third World countries and the UN attempts to define a more just New International Economic Order.

One of the main functions of religious models is the interpretation of distinctive types of experience: awe and reverence, moral obligation, reorientation and reconciliation, interpersonal relationships, key historical events, and order and creativity in the world.

Again, the insistence on the societal nature of the world, and on man's genuine participation since he himself is organic to that world, illuminates the Christian belief that man belongs to the creation and that the whole natural order, as well as human history and personal experience, is integral to the purpose of God.

For process thought, «nature» includes the total experienced and experienceable world; it comprises the whole natural order with its power of creating, recreating, and redeeming the human person.

As the occasions of the world - process (including those of our own experience) appropriate the power of a divine ordering principle and ground of novelty at the primary pole of perception, they are not forced into a deterministic response to God's influence.