Sentences with phrase «fact of human experience»

This mytho - poetic world, he suggests, is not simply a defensive product of our struggle with the harsh realities of living as Freud suggested, but is an everlasting fact of human experience — a mystery that is often at the very center of the healing process, and yet at other times, strangely resists it.

It is an undeniable fact of human experience that contact can be made with a reality beyond the visible realities.

It is a bitter fact of human experience that it often happens that no sooner is a thing forbidden than it becomes desirable.

The key to the situation lies in putting together what we know of God as Creator and Redeemer, and finding a view of God's relation to the world which will do justice both to the insights of biblical faith and to the facts of human experience.

He said that the «Christian doctrine of grace stands in juxtaposition to the Christian doctrine of original sin and has meaning only if the latter is an accurate description of the actual facts of human experience.

It is one thing to state a conviction, and quite another to show that it will stand when brought up against the facts of human experience.

Not exact matches

The latter is a subtle, supremist dogmatic domineering movement dressed in religious garb while the amazing former is the recognition and practice of Spirit, Love, heavenliness, harmony, Principle, human rights and the positive healing reform of finite human nature and its suffering experience by establishing the fact that «now are we the sons of God.»

To that assessment this essay will contribute modestly by arguing (1) that an account of experience must be compatible with the fact that there is no one thing which is what experience is or is the essence of experience, (2) that no philosophically adequate account of what experience is can be established merely by appeal to direct, personal, intuitive experience of one's own experience, (3) that generalization from features found in human experience is not sufficient to justify the claim that temporality is essential to experience, but (4) that dialectical argument rather than intuition or generalization is necessary to support the claim that experience is essentially temporal.

It takes seriously the fact that humans always seek to understand and interpret their experiences, but that certain experiences force more radical and inclusive types of interpretation.

Cobb's use of regional inclusion is understandable, since it is motivated by desire to explain the plain fact that human experience is organized.

First, since process thought concerns itself with the totality of human experience, it must necessarily take very seriously the fact of the religious vision and the claim of countless millions of people of every race and nation and age to have enjoyed some kind of contact with a reality greater than humankind or nature, through which refreshment and companionship have been given.

Professor MacKinnon is quite right to draw attention to the fact that here is a very large and most important sphere of human life which lay beyond the range of experience dictated by Jesus» particular calling.

The element of truth in this view of the supernatural is the obvious fact that religious experience is only possible to beings with mental or spiritual capacities, i.e., to human beings.

Even more significant, from the standpoint of human values, than the record of uninterrupted sobriety is the fact that even those who had had frequent slips during their AA experience had been sober the bulk of the time.

While the Resurrection was a fact, attested to by those who experienced it in so far as it could be described in human language, it is not possible to say precisely what the nature of these experiences were.

When values are given some other status «beyond» the world of fact, the discussion of them tends to soar out of the area of shareable human experience and becomes unintelligible and confused.

But yet, the fact remains that in man's «common» experience, in those very human and historical — and sinful — limitations we know so well, we have the right to find in parabolic fashion creaturely representations of that which God is, and that which God has done, and that which God purposes to bring to pass in and for and through and with and to this his world and the men and women whom he has placed in it.

Yet Lloyd - Morgan is not alone in his estimate of the importance of Jesus for the philosopher who would take account of all the facts in nature, history, and human experience.

The experienced fact of human sinfulness and the promise of salvation through the unmerited forgiveness of sin have placed much emphasis on divine judgment in traditional Christian thinking.

For Whiteheadians, more than for most others in the ecological movement, the fact that human subjective experience is fully natural, points to the pervasiveness of subjective experience in nature.

He who thinks that the world, without any such unity of significance as constitutes an experience, would still have been or might be a real world, and who deduces this from the fact — which spiritualism accepts — that the world without a particular human personality, Mr. X is perfectly possible, must also be one who thinks that if from «himself» those qualities which make him Mr. X were to be subtracted, nothing of the nature of mind would remain — in short, he is one who does not believe that other minds are members of himself.

The fact that many of the assumptions fundamental to Whitehead's starting point in human experience were thrown into question by those undertaking this revolution is the main reason, I think, for the subsequent neglect of his philosophy in the English - speaking world.

They have talked about it in most diverse fashion, but they have all been intent upon making it a basic factor in the interpretation of the lives of men and women, whoever they may be, wherever they may live, and whatever idiom they may have found useful or helpful in putting into some sort of language this persistent fact in the total experience of members of the human race.

The fact that Jesus experienced grief shows us that it's a natural part of the human experience.

The fact is that Abelard was trying to say, with his own passionate awareness of what love can mean in human experience, that in Jesus, God gave us not so much an example of what we should be like but — and this is the big point in his teaching — a vivid and compelling demonstration in a concrete event in history that God does love humanity and will go to any lengths to win from them their glad and committed response.

In this chapter I have attempted to present an understanding of our human existence which is true to the facts, so far as we know them, which makes sense of and gives sense to our experience, and which indicates what is meant when we speak, as we do, of the worth and value in our lives.

The fact of Jesus Christ, therefore, is a total fact, with a unitary quality which makes it include and express (a) a human life which was remembered, (b) a vital experience of salvation which was enjoyed, and (c) the activity of God that was in, through, with, and behind this totality.

It is an interpretation that is intended to make sense of and give sense to the persisting fact that Jesus is not only a figure of the past but in some profoundly real way a present factor in the experience of the human race.

There was the antidualistic motive: belief that some such actualities are without any experience of their own, when joined to the fact that the human existence with which philosophic thought must begin is just a series of experiences, makes it impossible to think of these extremes as contrasting but connected instances of one basic kind of actuality.

At the risk of even greater brevity but in the hope of a clear capsule view, I set forth my own model: fundamental theology is that discipline which consists in philosophical reflection upon the meanings present in our common human experience and in the Christian fact.

Yet implicitly it was constituted as a constructive or normative project: What it presented as a description of human voluntarism in fact had to displace a very different form of human self - understanding and long - standing experience.

Our concern is not with these, but rather to state simply that the reality of the presence of Christ in the Holy Communion is a given fact of two thousand years of Christian experience, and that Christian worship as it has historically developed has found that in the partaking of the consecrated bread and wine, as Christ commanded, His «spiritual body and blood» — which is to say, the reality of His life, divine and human, in a uniquely intimate and genuine way — have been received as His presence has been known and his person adored.

Here we may pause to reflect on the fact that in human experience it is much easier to believe in human survival than it is in the finiteness of human existence.18 The almost universal belief in an «after - life» which developed from primitive man onwards was only to be expected.

The salient features of Niebuhr's doctrine of sin, then, are the universality of sin, sin's existence as an objective fact in human experience, sin's tendency to perpetuate and aggravate itself, a meaningful sense in which there is bondage of the will, and the inability of man to extricate himself from the situation of unbelief.

Next, the witness does not testify about isolated and contingent fact but about the radical, global meaning of human experience.

If such talk is construed objectively, as asserting that God is in some way the object of human experience, the fact that «God» must be understood to express a nonempirical concept means that no empirical evidence can possibly be relevant to the question of whether the concept applies and that, therefore, God must be experienced directly rather than merely indirectly through first experiencing something else.

In fact, if Hartshorne's solution can be said to surpass theirs in its explicitly psychicalist claim that God is somehow experienced not only by every human being but by every actual entity whatever, theirs can be said to go beyond his in its more fully elaborated metaphysics of knowledge or cognitional theory.

Mystery is a fact of human knowledge and experience: it is embedded, for example, in the relationship of child to parents.

Yet the only way to rescue aversio a deo from mythology is to show that it corresponds to a real experience in human life — that in fact it is equivalent to the» Verfallenheit» of which the existentialists speak.

They have accepted the fact that vast numbers of members of the human race have spoken or written about some such awareness, however it may have been conceived, of a presence which is believed to be more than human, and they have told us that they have experienced a power that seems to come from beyond, above, and below the level of human enabling.

Indeed, it was precisely through the fact that he lived a fully human life that the powerful experiences which linked him with God in the faith of the Christians were possible.

By the term «creature of time» I do not refer only to the fact of duration, clock time, the observable but scarcely exciting fact that there is a before - and - after pattern in human experience.

The extent to which men of this generation are absorbed with themselves and permit that absorption to filter the accumulated masses of human experience and utterance is a formidable fact in teaching and in preaching.

, the experience of a jarring awareness of the fact of death, and a sense of breakdown in the larger human matrix.

In fact, if we agree with him that human experiences of as brief a duration as one - tenth of a second may be distinguished in consciousness, and if we disregard the problem of whether a sleeping person also experiences at about the same rate of ten occasions per second, then simple arithmetic enables us to conclude that the concrete reality of a human being that lives seventy years is well over two billion individual «selves»!

In that beautiful film, the computers are so sophisticated that they, in fact, dominate human beings, even to the point of experiencing basic human emotions like spite, jealousy, and, unfortunately, revenge.

Up to this point, I have spoken of theology's concern with the credibility of the Christian witness, which concern arises from the fact that Christian faith itself claims to be credible in terms of common human experience.

Chastened by our new awareness of the historicity, relativity, and linguistic constraints that shape all modes of human experience and consciousness, we may nonetheless attempt here to demonstrate that there already exists, even in the consciousness of skeptics and critics of revelation, a natural and ineradicable experience of the fact that reality at its core has the character of consistency and «fidelity» that emerges explicitly in the self - revelation of a promising God.

Faced with these wonderful facts of human life (charity, beauty, etc), evolutionary reductivists default to subjectivity, assume that our impressions of value are illusory and see moral reasoning as a sophisticated mechanism to get what we really want (a free decoder ring to anyone who, without laughing, can explain my Petco experience in these terms).

Thus, as I see it, the options which remain are in fact two: either an existentialist approach or a «process thought» approach, since the «secular» theology in itself does nothing more than deny a particular kind of metaphysic and leaves us open to the possibility of interpreting the secular world, and everything else in human experience, in some appropriate manner.