Sentences with phrase «for actual human beings»

There are no hardware or software upgrades for actual human beings.»

According to Kelley, the process of moving through these diverse throngs of art and non-art objects, many of which had once served as doubles for actual human beings, was meant to provoke «disturbing, unrecallable memories» à la Sigmund Freud, who, in his 1919 text, «The Uncanny,» questioned whether «a lifeless object might not in fact be animate.»

Beyond that, keywords are critical to writing an ATS resume.This is good advice if you're writing for an actual human being.

Not exact matches

When done well, live chat can provide consumers a quick avenue for everything from resolving service issues to finding the product they're looking for — especially when an actual human being is on the other end of the chat.

God, the actual inspiration behind the private evangelical college in Chicago's suburbs, announced long ago that he would come to this world as a human being to express his support for the human race.

Once God is regarded as an actual entity, the use of personalistic language follows naturally, for our basic clue to the nature of an actual entity is given in our own immediate human experience.

It is a painful tale, burdened with an inexorable logic of defeat at the hands of a racist society — we «know» from the beginning that terrible things are in store — but illuminated by another logic, that of grace, by no means so certain, for it operates in secret with persons (Kumalo and the elder Jarvis) whose formation by it is in terms of the gradual and ambiguous growth of actual human development.

The fact that Whitehead emphasized what is common to all actual occasions, human and not, was a major reason for skepticism about his contribution to anthropology.

«Outrage Porn» resembles actual pornography in that it aims for a cheap, temporary thrill at the expense of another human being, but without any personal accountability or commitment to that human being.

Whitehead's thoroughgoing transfer to the whole of natural reality of a polar, spirit - matter conception such as was attempted by Thomas Aquinas for the human [222] is not so astonishing inasmuch as Whitehead takes the human self as the model case of an «actual entity.»

The Church will not, for example, be able to baptize an African chieftain who wants to keep his harem; yet she may, in certain circumstances, judge that he has a subjectively good conscience (though he has heard the message of the gospel and is willing in principle to believe in it), because in his actual social and human circumstances he can not yet realize the moral demand of monogamy, as little as formerly king David and king Solomon.

In regard to Whitehead's introduction of God and eternal objects to explain human freedom he says: «If explanatory principles are available which could account for the sensation of freedom without at the same time taking us beyond the bounds of the actual world, we should explore them, and, if they prove to be consistent with the facts, adopt them in preference» (ISP 246).

Let us move now to consider options for understanding how God might exert influence at the other end of the spectrum of actual occasions, namely, by proffering subject aims to those actual occasions that constitute moments in the regnant nexus of the human beings involved.

Events in the stream of human consciousness which are actual and supposedly spacy find no support here by analogy for their imperceptibility.

Whitehead's method, in part, is to analyze these occasions of subjective experience in order to find factors capable of being generalized into principles applicable to all actual entities: «In describing the capacities, realized or unrealized, of an actual occasion, we have... tacitly taken human experience as an example upon which to found the generalized description required for metaphysics» (PR 172).

I do not think this is any reason for denying the human self the title of fundamental entity, or actual being.

There have been many other theories of atonement, each picking out what a given generation took to be the worst possible human situation and going on to affirm that in the action of God in Jesus, God met us precisely at that point: slavery to demonic powers, from which we have been delivered; actual slavery to human masters, with manumission accomplished in Christ; guilt for wrongdoing, with Christ as the advocate who pleads for, and secures, our release; corruptibility and mortal death, met in Christ with healing and eternal life....

That is, when men had learned to understand God as a person and his will as a body of moral teaching, they continued to recognize his supreme importance for human life, but his actual present effectiveness became a matter of belief rather than of immediate apprehension.

In my view, only individuals are actual, and for our purposes that means that the final real entities with which we are dealing are momentary embodiments of human existence.

The final problem for the progressive view is that of the actual fact of the persistence of evil in all the structures of human history.

Ely complains that even if God triumphs over the evil of «perpetual perishing» (which is the «ultimate evil in the actual world»), the ultimate evil is still ultimate for us humans because we do perish as individuals.

Kaplan asserts that humanity would not have come into being were it not for the divine grace that reveals itself in human moral responsibility despite all assumed and actual human depravity (GJM 494).

Hartshorne has no patience for those holding a genetic view of personhood, who claim that the potential represented in a fertilized human egg cell is equivalent to an actual person.

Although God assists in determining the nature of reality by initiating the «subjective aim» of each emerging actual entity, because reality is self - creative the human being must assume responsibility for systemic suffering and social malfunctioning in the world.

This is the sort of experience Whitehead is referring to when he writes: «In describing the capacities, realized or unrealized, of an actual occasion, we have, with Locke, tacitly taken human experience as an example upon which to found the generalized description required for metaphysics» (PR 112).

Sure, if you can compare physical limitations between two people who desperately want to communicate with each other, to a supreme being who, for what ever reason (completely unknown to everyone), has decided to never communicate with the human who desperately wants some actual communication.

I was thrilled when I received a call for an interview with Human Resources and doubly thrilled to get called for a second interview with the actual department heads.

Consequently no statement can be made about anything in him, about one component in the plurality of his essential constitution, which can be quite without significance for the rest of him, nor could any statement be adequate even in a limited way, unless its actual precise meaning were drawn from its relation to the one human being in his unity.

But for Marxists, transcendence is the actual human experience that the human person, though belonging to nature, is different from the things and animals and that the human being, able to progress always, is never complete.

Her apparitions have only this end in view, and the actual promises and predictions she gives are incidental to her main role of helping her Son bring to fulfilment the destiny planned for the human race when the Father decided to create.

For his view of tragedy as the result of the inevitable gap between the ideal and the actual in human conduct could also be applied indiscriminately to other situations.

From this viewpoint it makes good sense that Whitehead describes the actual entity in categories of subjectivity and thus makes methodic use of the analogy of human subjectivity.34 For actual entities are not to be treated simply from the outside, as objects to which other objects stand as past, simultaneous, or future.

civil rights movement — actual actions by human beings that have helped for the most part in black empowerment.

No big deal» — to which I wanted to plead, «Please remember, if just for a moment, the horror you felt upon learning this for the first time, before all the scholarly articles dulled the blade and blurred the faces of actual human beings into flat, emotionless ideas.

This humanity of Christ found one of its greatest defenders in St Ignatius of Antioch: «For my own part, I know and believe that he was in actual human flesh, even after his resurrection.

And each human person is towards his future, as he moves in the direction of realizing or making actual the «subjective aim» which is his on the basis of that «initial aim» which has been provided for him in his beginnings.

If human experience is genuinely a part of nature, and if there be only one type of actual entity within nature (an idea whose truth - value must finally be verified heuristically), then, since it is that part of nature one knows most intimately, it provides the best starting point for finding principles that can be generalized to all actual entities.

I suspected when I first heard this claim that the Committee on the Status of Black Americans, loaded as it was with social scientists, had demolished a straw man, a bloodless construct so rigidly defined as to be meaningless in terms of the actual lives of the humans who inhabit the nation's ghettos and who, for the most part, make up what has come to be called the underclass.

Whitehead's discussion of subhuman actual entities follows from the principles discussed above, viz., that there is only one genus of actual entities, that one's present experience constitutes the standard for defining actuality, and that subhuman actualities can be conceived in terms of the primary elements in human experience.

Your problem is that we have actual evidence that the universe is 13.7 billion years old, that the earth is 4.5 billion years old, and that modern humans have been here for over 200,000 years.

Of course, just what these implications do include at any given time and place is a variable, which depends not only on the actual circumstances of action but even more importantly on some understanding of the range of relevant interests and of the extent of human powers for realizing them.

I know these guys are worthless as actual humans, but even as camels the potential for future harm makes this a questionable deal.

On the whole» the» human potential «groups are open compared to the religious groups, having few requirements for participation tbough abstention from drugs and alcohol and avoidance of aggressive behavior may be required of participants during the actual period of» training.»

Perhaps I am misunderstanding as well when it seems like all you want to consider is the cold hard facts of matter without accounting properly for the human condition to misunderstand them completely and yet be able to draw out useful meaning though imprecise, anyway, and the impact such actual conditions have on your objective reality, which isn't if you exclude them.

Since this proliferation of rights does not necessarily strengthen the cause of the actual implementation of human rights, various attempts have been made to establish a set of core human rights that are representative for the totality.

I suppose one must commend a man who had no access to any actual scientific information for trying to gauge the age of the earth, but at the same time it's rather foolish for modern humans to cling to a number created with no basis in reality.

Therefore, for the ancients, humans are (in their capacities, even if not always in their actual practice) social animals.

She argues that it has been a serious mistake for interpreters of Whitehead «to limit the application of his basic ontological category of existence — his actual entity — to just two kinds of existents: subatomic entities, such as electrons, protons, photons and the like, and human percipient experience.»

Indeed, he creates a virtual phantasmagoria of suffering from actual instances of human barbarity that he has read about in Russian newspapers: Turkish soldiers cutting babies from their mother's wombs and throwing them in the air in order to impale them on their bayonets; enlightened parents stuffing their five - year - old daughter's mouth with excrement and locking her in a freezing privy all night for having wet the bed, while they themselves sleep soundly; Genevan Christians teaching a naive peasant to bless the good God even as the poor dolt is beheaded for thefts and murders that his ostensibly Christian society caused him to commit; a Russian general, offended at an eight - year - old boy for accidentally hurting the paw of the officer's dog, inciting his wolfhounds to tear the child to pieces; a lady and gentleman flogging their eight - year - old daughter with a birch - rod until she collapses while crying for mercy, «Papa, papa, dear papa.»

Since these passages imply an analogy between social institutions and actual occasions, it is clear that for Whitehead human societies exemplify the basic features of his metaphysics.