Sentences with phrase «first experience of the world»

Not exact matches

Even after more than 20 years in business, the world's biggest streaming video service experienced some of its fastest growth ever in the first quarter, helping to give its stock a big lift.

First, accept that you are experiencing a sales slump, not the end of the world.

During a visit to South Africa, for example, Kennan gained first - hand experience of Third World oppression.

The first to experience the shift to password-less authentication will be those in the corporate world, particularly finance, where data breaches can cost tens of millions of dollars.

First of all, should they wish to exit the world of gaming altogether, then they will find difficulty in using their experience as gamers to qualify them for roles in other businesses.

Koos Timmermans, CFO of ING, winner of our first Best Bank In The World award, speaks with Global Finance Magazine editor Andrea Fiano about how his bank succeeded in establishing a global footprint by following its clients, and the lesson that ING took from fintechs: focus on the user experience.

While it's not a true first class product like the out - of - this - world experience you'll find on Emirates or Etihad, you can expect great service and a nice seat in this luxury international business class product.

Torontonians may rest easy with John Tory in the mayor's office and Justin Trudeau as prime minister, but remember that Toronto was one of the first places in the world to experience the populist backlash that propelled Rob Ford into the mayor's office.

In today's digital - first, ever - changing world, is your Site Builder site still able to support the types of online experiences your customers expect?

Deloitte chose to accept bitcoin in their Toronto location to give employees and visiting clients a first - hand experience of blockchain - based payments in the real world.

Tough Things First ties together the real - world experiences of Ray Zinn, founder and CEO of Micrel Corporation for 37 years.

Most importantly, LExC spaces form the world's first reliable, seamless network of coworking spaces — the ultimate coworking experience.

It was the first professional designation in the world created to prove an individual's level of competency and experience in international trade.

Frank Frausto is a Google veteran of over 14 years and has experienced first - hand the evolution of the world's most recognizable startup from a private valuation of $ 18 billion in 2003 to today's market capitalization of $ 740 billion.

From our beginnings as one of the first dynamic DNS companies to becoming the world's largest free dynamic DNS provider, we've always stayed true to our values that helped us grow from the beginning; delivering an easy, exceptional experience for our users.

«But, the collapse in oil / commodity prices and sharp fall in the pace of world trade means that these same economies will likely experience an aggregate current account deficit for the first time since 1998,» says Citi.

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 Science and the Modern World, metaphysics was to complete its work and thereby provide a first step in the knowledge of God to which additions could be made from religious experience.

The model necessitates looking at three interrelated stages of the process: first is the shape of the symbolic world shared by the participants; second (and hardest to get at) is the set of experiences and convictions that generated a reinterpretation of that world; third.is the collection of literature containing (in quite diverse forms) that reinterpretation.

However creation was accomplished, it is all the work of a deity who is the ultimate and finally responsible causative agent; secondary causation, such as we know in our own experience of the world, is derivative from and in every respect dependent upon the first cause.

The people whose interpretations of experience we are studying are not Trobiand Islanders, but Jews of the first - century Mediterranean world; to understand how they interpret their lives, we need to learn as much as possible about the properly historical realities within which they lived: the social and symbolic worlds of Roman rule, Hellenistic culture, and a variegated Judaism.

The first is the demand that linguistic symbols adequately express the meanings of experience in the objective world.

The first part of the same column deals with a topic that has recently become more prominent in the Christian interpretation of our scientific knowledge of the world, namely our experience of beauty.

Observers of Christian growth have been suggesting over the last few decades that the faith is experiencing a significant migratory moment, not unlike the first explosive venture outside the tribe of the Jews into the unfamiliar world of the gentiles.

Nevertheless, Whitehead is understandably reluctant to endorse the phenomenalist implications of his first version, since it seems to create a schism between the philosophic account of sign interpretation given in terms of correlations between experiences and the world as described by physics and the other sciences.

After all, our own experiencing, knowing and desiring are a part of the world - process, and we can not hope to understand this process without first reflecting upon them as somehow expressive of what the world is.

Yes, he was in the midst of his struggle to dedicate his life to the living God, in the passionate storm of his deepest love relationship, and in utter despair as he experienced Germany's ruin at the end of the First World War.

It is with another woman in this world at this time that I am able to experience a radical mutuality between self and other, a mutuality that we have known since we were girl children, a mutuality that has shaped our consciousness of female - female relationships as the first and final place in which women can be most truly at home, in the most natural of social relations.

Dewey calls this value «quality,» but by the term he means neither mathematical nor secondary qualities; he uses the term to refer, first, to the wholeness or deeper reality, in some aspect of the world, often as that wholeness is presented in a work of art. 24 If this were called the objective locus of quality, the subjective locus would be the emotional intuition of the objective quality; this subjective quality gives the experience itself the unity which makes it that particular experience.25 It is this empirical discernment of quality which provides the substance of the derivative and propositional resolution of the conflict between the individual and its environment.

Proust's world was preponderantly made up of subjective emotions and objective observations, whereas Dostoievsky and Blake first participated fully in what they experienced and only later attained the distance which enabled them to enter into an artistic relationship with it and give it symbolic and artistic expression.

In the first place, so far as its theological aspect is concerned, we can see that those who respond in faith to Jesus Christ are impelled to read the whole of human existence, indeed the whole of their experience of the created world, in the light of that which has taken place in that important moment.

It means first of all that God's perfection is in relation to our human world of experience.

To experience patriotism of any kind you must first form a connection with a country, and our world is becoming increasingly transient.

Then the first phase does the work of the third phase: «The particular providence for particular occasions» (PR 351) is achieved nontemporally, apart from any experience of the actual world.

The chief points of change are, first, that the scene has been transferred from the supernatural world of the gods to the earthly sphere of human history; secondly, that It is not a god who experiences the renewal of life (for the God of Israel is not himself subject to death and resurrection, but on the contrary initiates and controls these events) but the people of Israel, who look in hope for restoration when their existence is threatened; and thirdly, that this hope is expressed as a metaphor describing the historical future, rather than as a myth of cosmic renewal.

And since the power of negation is a part of freedom, indeed a defining ingredient of it, the proposition is that freedom is a prerequisite of truth... the negation first operative in the experience of truth is defensive rather than offensive: it is concerned to parry a thrust of the world, not to harry its reserve....

People born in recent decades have no first - hand experience of what active Christian allegiance was like at the beginning of the twentieth century, when practically everybody in the western world other than Jews claimed to be Christian.

The first, can appear the model of pure a priori thought, disengaged from the world of experience; the second, a massive collection of detailed descriptions and theories about the enormous variety of material phenomena, but with no intelligible unity; and the third an obscure and generally unrigorous rhapsody of affirmations and aspirations, at one end couched in the languages of politics and sentimentality, and at the other in the terms of a cosmic poetry unregulated by science or philosophy.

In his first book, Land of Unlikeness (1944), bitter images describe the terror of a world from which the Christian experience has disappeared.

First, he distinguishes from classical empiricism a revisionary description of experience according to which sense perception is neither the only nor even the primary mode of experience, but is rather derived from a still more elemental awareness both of ourselves and of the world around us» (PP 78).6 On Ogden's analysis, both the classical and this first type of revisionary empiricism «assume that the sole realities present in our experience, and therefore the only objects of our certain knowledge, are ourselves and the other creatures that constitute the world» (PP 79) 7 With these «two more conventional types of empiricism» he contrasts a «comprehensive» type of revisionary empiricism distinguished from them by its consideration of the possibility (and then also by its claim) that the internal awareness it asserts together with the former revisionary type is «the awareness not merely of ourselves, and of our fellow creatures, but also of the infinite whole in which we are all included as somehow one» (PP 87, 80,First, he distinguishes from classical empiricism a revisionary description of experience according to which sense perception is neither the only nor even the primary mode of experience, but is rather derived from a still more elemental awareness both of ourselves and of the world around us» (PP 78).6 On Ogden's analysis, both the classical and this first type of revisionary empiricism «assume that the sole realities present in our experience, and therefore the only objects of our certain knowledge, are ourselves and the other creatures that constitute the world» (PP 79) 7 With these «two more conventional types of empiricism» he contrasts a «comprehensive» type of revisionary empiricism distinguished from them by its consideration of the possibility (and then also by its claim) that the internal awareness it asserts together with the former revisionary type is «the awareness not merely of ourselves, and of our fellow creatures, but also of the infinite whole in which we are all included as somehow one» (PP 87, 80,first type of revisionary empiricism «assume that the sole realities present in our experience, and therefore the only objects of our certain knowledge, are ourselves and the other creatures that constitute the world» (PP 79) 7 With these «two more conventional types of empiricism» he contrasts a «comprehensive» type of revisionary empiricism distinguished from them by its consideration of the possibility (and then also by its claim) that the internal awareness it asserts together with the former revisionary type is «the awareness not merely of ourselves, and of our fellow creatures, but also of the infinite whole in which we are all included as somehow one» (PP 87, 80, 85).

The corrective is to be found in the New Testament experience; what emerged in the first century world was a profoundly revolutionary community, rooted in a new understanding of history and of human purpose.

The sudden disappearance of the ego is what gives the sense of the unreality of the external world, but for Aurobindo this experience lasted only a short while, being replaced by more integral experiences of an «immense Divine Reality» behind, above, and within everything that had at first appeared to be illusory (OH 102).

The second argument, which is advanced by all of the previously mentioned critics, is similar to the first, but it concerns God's fulfillment of the divine experience rather than God's fulfillment of the world.

With that in mind, I have noticed that many, if not most new converts can have, in all appearances, a genuine spiritual experience before any high doctrine of «scriptural authority ever enters their head.Now, some may say that just how it works, first you crawl, then you walk... baby food, then the meat, but this is my point... the world is full of «spiritual meatheads»... there are so many believers who wdn't know an original thought, unless of course, they cd find the chapter and verse to unequivocally support it.Is it so difficult to comprehend how a collection of ancient documents may not be the final, complete and indisputable Word of God, but mere human artifacts, sometimes godly, sometimes not, sometimes helping, sometimes hindering.?

First, there is a dimension or realm of reality beyond (and beneath) the visible world of our ordinary experience, a dimension charged with power, whose ultimate quality is compassion.

The Soviet Union was the world's first experiment in totalitarianism, the twentieth century's contribution to the political experience of humankind.

First, the finite entity experiences the objective - case creativity of the past actual entities in its actual world.

At the same time they are experiencing great difficulty reading the Bible from their perspective To do it properly they have used the hermeneutics of suspicion, which has been elaborated by women theologians from the First World.

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.

We experience God first and then spend the rest of our lives trying to understand that experience and its relevance to the whole world.