Sentences with phrase «for human possibility»

Developing instructional content for human possibility, coaching and facilitation including exercises, activities and experiences that enhance the learning process while creating documentation and...

Not exact matches

Afternoon napping has been suggested by many and seems to align well with humans» natural circadian rhythms, but if your customers or your kids make that option untenable, are their other possibilities for dealing with your daily energy rollercoaster?

That is defensible only if one is certain that the baseline level of possible robotic error in civilian protection exceeds that baseline level of human error... I, for one, would not bet against the possibility that for some military applications, we will some day come to see mere human judgment as guaranteeing an unacceptable level of indiscriminate and disproportionate violence.

Most importantly, they reject without much examination the possibility that fully autonomous robots might, in some environments and for some situations, distinguish military targets far better and more accurately than humans can.

Writer Gillian Terzis explains that, «Humans have long entertained the possibility of communing with the machines, exploring them as servants, or using them for sexual gratification.

It is mind - boggling to imagine the implication of finally having a store of value that is also strictly scarce, like human time, with no possibility for increased supply devaluing the value stored inside it.

The methods used for dating are accurate except for the possibility of human error.

Unfortunately in my case, I've probably gone to excess the other way... after 43 years of being (in my view) threatened with hellfire for every cotton - picking thing (including the «sinfulness» of being born in the first place because it's a well - known scriptural fact that every human is born sinful and separated from G - d, with a heart that does nothing but desire evil and no way to please G - d even when righteous), threatened with being «left behind» in the rapture (should I fail on some doctrinal (belief) point at the crucial moment)... I refuse to consider ANY possibility of hell at all.

The great «health transition,» as some call it, seemed to require adjustment in the face of changed possibilities for human flourishing.

One virus - particle doesn't change color, but as it procreates mutations in that process can make the resulting child - virus differ from the parent - virus, so that the child - virus is capable of infecting a human as well as the original host thereby opening the possibility for a new human disease.

He refused to believe that the false ideas of the human person and human history embodied in communism could divide Europe indefinitely; and by igniting a revolution of conscience behind the iron curtain, the man the last president of the Soviet Union called «the world's greatest moral authority» became an agent of liberation for his Slavic brethren and the precursor of new possibilities in international affairs.

But it also follows that human individuals themselves have the greatest potential for increasing the possibilities of other human individuals.

To the degree there are vital Christians in any culture that culture is strong in inner fabric and high in possibilities for human good.

Christianity and Judaism must both fully embrace the new possibilities within modernity for human liberation and dignity, but they must also chasten modernity so that it remains a means, not an end.

It is an expression of the wonder of being human when people take miserable circumstances and discover unexpected possibilities for some good, even some growth in them!

In looking for inductive possibilities for a move from anthropology to theology, i.e., in attempting to find an anchorage for theology in fundamental human experience, Berger turns to our common, «universal» experiences - to what he labels «prototypical human gestures.»

For Keen, the dis - eased person as Homo Faber is the individual who has destroyed both human wholeness and the possibility for new life by denying the «feminine» in favor of the «masculine.&raqFor Keen, the dis - eased person as Homo Faber is the individual who has destroyed both human wholeness and the possibility for new life by denying the «feminine» in favor of the «masculine.&raqfor new life by denying the «feminine» in favor of the «masculine.»

It carried to fulfillment a long development of thought, disentangling persons from submergence in the social mass and giving to each one status, meaning, and rights of his own; it concentrated attention on the spiritual value of personality and its possibilities; it created a religion to be entered by free personal choice, regardless of race or nation; it set persons to building a social fellowship for the redemption of souls; and it proclaimed as the ultimate goal of divine creation and human hope the kingdom of God in «new heavens and a new earth, wherein dwelleth righteousness.»

We have also become aware that the anthropocentrism that characterizes much of the Judeo - Christian tradition has often fed a sensibility insensitive to our proper place in the universe.2 The ecological crisis, epitomized in the possibility of a nuclear holocaust, has brought home to many the need for a new mode of consciousness on the part of human beings, for what Rosemary Ruether calls a «conversion» to the earth, a cosmocentric sensibility (Ruether, 89).3

Whereas Marx defined transcendence as the human beings» possibility to move towards the future with freedom and choice, so that they could shape their own destiny, Bonhoeffer gave a this - worldly interpretation of transcendence in which the experience of transcendence is Jesus «being there for others».

If the data of philosophical reason are natural, that is, if they are given for human experience independently of historical conditions, then natural theology as commonly understood becomes a major possibility.

Good lives are made rather than found, he insists, simply because without overriding values for human life, the possibilities of a good life are highly variable.

Horney's search for deeper understanding of the distortions and possibilities of human personality was linked with the willingness to challenge many of Freud's ideas.

One can very well agree that Christian existence has always been an ontological possibility for man, in the sense that it does not entail «changing human nature into a supernature, «54 and yet say that it is an antic possibility only for those in a certain historical situation.

What Whitehead thus provides for us in the search for the meaning of love is a perspective on the world which opens new possibilities for conceiving the divine love and human loves.

Yet once granted that a genuine form of the mythical vision remains a possibility for civilized or historical man, and that myth itself is a creation of the human imagination, then it follows that a private myth is not only a possibility but is indeed the inevitable form by which a new or revolutionary myth will first appear in history.

Undoubtedly a certain insight was promoted in regard to such questions as how the papal primacy and the episcopacy founded by Christ can exist and work together in the Church, how the necessity of the Church for salvation is compatible with the possibility of salvation of a human being who does not belong to it, how in the realm of grace each of the regenerate can depend on every other and so above all on Mary, while there is nevertheless only one mediator between God and man, Jesus Christ.

But he fails to show how this horizontal dimension does not exclude but rather depends on Paul's sense of the vertical dimension — how God's intervention in Christ has created the possibility for a new way of being human.

Fourth, none of these beliefs leaves space for the possibility that the object of theology, God, can overcome human subjectivity or bias.

The Coen's common tack of forcing the audience to confront the possibility of nihilism being true, of human life being essentially meaningless, which for them has usually played out within a crime drama, here occurs in a mundane set of events.

In representing the Torah, then, Jesus in no way creates a new possibility for human obedience; he points, rather, to God's primordial will — ever perceptible in human experience — for which humanity has always been responsible.

In short, process thought contends that God does not rule over creatures in tyrannical fashion but rather presents possibilities to humans for actualizing the divine will.

In making a decision regarding research into human cloning, we must pay close attention to the benefits it would provide for those who suffer the worst genetic disorders; we must look closely at the possibility of some groups or individuals being exploited or neglected through human cloning; and we must keep before us the welfare of the children who would enter the world through cloning.

That is to say, salvation depends finally upon right human action in response to God's gracious Torah, and Jesus» function is simply to re-present that Law as it exists primordially in the mind of God — not to create a new possibility for human existence.

Now that we face the possibility of human life springing not from a fertilized egg but from a clone, we are making great account (some would say too much account) of this possible new way for infants to come into the world.

Kant had situated the conditions for the possibility of the understanding of reality in the transcendental structures of the human mind.

For Kierkegaard the recognition of one's sinfulness is only made possible by the reality of God's judgement; it is not an autonomous human possibility.

They open up the possibility for God to be related to the creation, and in this instance at the level of human existence, in the light of the new occasion, by the responsiveness of God to that event and by his employment of that event to bestow upon his human children still further «graces and mercies».

Human life is the search for the love which fulfils the will to belong, and which has passed through the story of love's betrayal and found a new possibility of hope.

Thus, the general aims of education are to intensify and extend human desires through the charting of possibilities for enjoyment, and to supply the tools necessary for the effective exploitation of these possibilities.

At the human level, there is what we style «sin» — willful choice, with its consequences, of that which is self - centered, regardless of other occasions, content to remain stuck in the present without concern for future possibilities — and this is an obstacle which is like an algebraic surd.

Once one has given up as incredible and impossible (save for mythological purposes) the Greek idea of a god who comes down to earth and walks about as a human being, there are two possibilities open for the interpretation of Jesus Christ.

And there is also Tillich's own theory: the resurrection really is a statement that the existential Jesus has become, for those who have faith, the essential Christ in whom Godhead and manhood are so united that existential human possibility has become essential manhood or humanity.

In some such fashion we can come to understand the Christian conviction that through Jesus Christ God is decisively present and at work, «representing» (in Schubert Ogden's admirable word) the possibility present in human nature as such, establishing a reconciliation of human existence with God's intention for it, and revealing the divine nature in human terms and with a singular intensity.

Transforming visions and possibilities of an enhanced humanity within an ethos of mutual responsibility and accountability can develop in the quest for a new human community.

When Paul Lehmann in an often quoted sentence said that «God's purpose for human life is to make it and keep it human» he was putting the point in an admirable fashion — which helps to make contemporary people grasp both their high dignity as humans and their defection from that possibility.

Sometimes the inventiveness of a human imagination suffices to procure possibility, but in the last resort, that is, when the point is to believe, the only help is this, that for God all things are possible.

It opened and still opens up for humanity new possibilities of compassionate understanding, creativity and human fellowship.

From such an experience, God derives ever new, real possibilities for human becoming and especially for human dying.

Once fulfilled, this experience becomes the norm according to which all human - divine relationships are evaluated and the ultimate source from which the new possibilities for the human - divine relationship are drawn.