Sentences with phrase «general way what»

These points tell your insurance company in a general way what type of driver you are.

I know I only understood in the most general way what the politics of fascism meant but I understood art could speak powerfully.

There are a few complications that I've ignored in order to show you in a general way what you are looking at.

Not exact matches

In general, if your sales piece makes potential buyers feel that you're talking directly to them, that you understand their needs, that you have a unique solution to their problems, that you'll deliver on what you promise, and that you have a great offer, you'll be well on your way to receiving a great response from your sales letter.

ActionIQ and customer data platforms are in general are what allow marketers to fully grasp the potential of big data in a way that is accessible and easy to use.

But what a lot of people don't realize is that earth science data and earth science in general goes way beyond climate change.

But if your goal is to make other people genuinely care about what you have to say — not in the general social media «like» way but actually feel it — you'll have no problem going viral.

Now that you have a good idea on what tasks you can give your general virtual assistant, you are one step closer to you don't have to sweat the small stuff anymore and are well on your way to concentrate on what you do best.

It is disturbing not because of Bitcoin Core's lack of enthusiasm for standing against Segwit2x, which is the way it appeared, but rather it was the fact that the people who support Segwit2x went to great lengths to confuse the general public about Segwit2x, what it meant, what it would do and even spent a good deal of time convincing people it was not an option, but a requirement; a simple software upgrade.

To put it another way, whether the fundamental backdrop is bullish or bearish for gold is determined by the general perception of what's happening on the economic and monetary fronts rather than what's actually happening.

Even with the $ 5 billion tax hike, members of the General Assembly could not find a way to do what families across the state accomplish every day: spend within their means.

With the mandate to experiment and be bold along with the general idea that philanthropists work with the most vulnerable, what responsibility do we have to the client if / when our social experiments fail, perhaps another way to ask is — Is it possible to «do no harm» when engaging in philanthropy?]

But, in general, there is way too much talking about definitions, rules, etc. in value investing and worrying about what can be tested empirically and so on and not enough talk about common sense.

We can sum up what actually did become the way of Christian living in the ancient world by saying that the Christians lived in the economic, political and social orders of their time seeking new patterns but conforming to the general requirements of the common life, and accepting constituted authority except when it required idolatrous worship.

There is a limit to what we can do with ourselves on our own (Pelagius gave too much of the job to us and not enough to God, according to the fifth - century Council of Carthage that declared him heretical), but in general humans are called to actively participate in the mysterious enterprise of being changed by way of grace into Christlike beings.

What is missing is the effort to bring these aspects together and to examine the ways in which they interrelate in a general system of ethics.

The first category states the doctrine in a general way: that every ultimate actuality embodies in its own essence, what Alexander terms «a principle of unrest,» namely, its becoming.

Yeah yeah, you can say that religion is the way to truth but, logically speaking, believing in a god is the incorrect conclusion to reach based on what we know about religion in general and the incompatability between the religion and the real world.

Harvard professor Feldman: «Shariah, according to Muslims, is god's word on how you're supposed to live your life... as a general matter, shariah is what you make of it, and there are plenty of Muslims who interpret shariah in a progressive way so that it's equal towards women and progressive towards women.»

The general implications of which I am thinking are, so far as I can see, independent of the divergences between the versions of «Relativity» advocated by individual physicists; their value as I think, is that they enable us to formulate the problem to which Bergson has the eminent merit of making the first approach in a clear and definite way, and to escape what I should call the impossible dualism to which Bergson's own proposed solution commits him.

But this happens in two ways: first, by reason or intellect, insofar as our mind contains certain general first principles, known to us by the light of natural intelligence, by which we proceed rationaly in thinking and acting, and secondly by tightness of desire, moving us towards what is known to be good.

What surer way do we have of reducing these pressures than decreasing our reliance on energy use in general and on oil in particular?

In extenuation I should plead that in a series of four lectures, intended in each instance of delivery for a general educated public rather than for philosophical and theological experts, of necessity one must be brief and must deal with the topic in a broad way; furthermore, I have not intended to claim that every representative of process - thought would agree with what I have selected as significant nor would find my use of what in fact has been selected compatible with his own particular approach or his own individual conclusions.

In a world where every actuality incarnates God, even if in a very diminished way, the christological problem must be put quite differently: what is the special characteristic of general human significance defining a Christ - event, enabling Christians to confess that they find it decisively realized in Jesus of Nazareth?

Most people up until modern times — and here the exceptions are often intellectuals in university communities — have had an explicit sense of some «other dimension,» a sense of the sacred, the divine, the numinous, or what we shall call, in a general way, mystery.

In general the basic way in which God acts on the human level is through ethical persuasion; it is by the worthiness, the attractiveness, the importance of specific ethical ends envisioned that God lures us on to actualize a world better than what we have known.

My reflections arose, as I have indicated, in part from formative books and teachers, but they also grew out of grappling with Scripture (one of the lightning bolts here was the simple but profound insight of realizing once again the ineradicable connection of form and content — for instance, what is said in a parable can not be said in any other way), and with the complex business, endemic to academic theologians, of, as Kierkegaard would put it, becoming a Christian (not in general or for someone else but in particular and for me).

In a general way I can now say what I had in mind.

This general point of view has been stated in various ways, but I have not found it better expressed in terms of what it both does and does not imply than in the words of a distinguished New Testament scholar, Frederick Grant, in his book The Gospel of the Kingdom.

Believers give thanks for and take joy in what God has done for us through Christ; they are called to love not in some vague and general way, but to love God and their neighbor.

On the contrary, I should claim, what I have been saying is metaphysical in the second sense of the word which I proposed in an earlier chapter; it is the making of wide generalizations on the basis of experience, with a reference back to verify or «check» the generalizations, a reference which includes not only the specific experience from which it started but also other experiences, both human and more general, by which its validity may be tested — and the result is not some grand scheme which claims to encompass everything in its sweep, but a vision of reality which to the one who sees in this way appears a satisfactory, but by no means complete, picture of how things actually and concretely go in the world.

I have followed what I take to be the general logic of classical christological reflection, using the crucifixion narrative of the Gospels to illustrate the way this faith is generated and nurtured.

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.

Should these concepts be taken as most general, then actualities can not be seen as being ontologically prior to other entities, although they could be characterized as prior in some other way, e.g., as prior in the order of what is in creation, This order, it is true, is quite pervasive, but — and this is the main point — it is not, in Whitehead's own terms, all - pervasive.

Our concern has been simply to indicate what process - thought in a general way has to tell us about God, the world, the nature of man and society, coupled with some discussion of its references to the historical figure of Jesus and its way of envisaging the destiny of man both in and beyond his present mortal existence.

Miracle accounts in general were not intended simply to relate the specifics of what happened, but to make it clear that God was at work here, intervening in worldly affairs in a special way, such that we should respond with faith and obedience.

What it is able to provide in the way of meaning in general human terms will be intelligible; the rest will not.

They would necessarily have to attend to what is known about how persons» identities are shaped in general, and to what is known about the ways in which social, economic, and political power is arranged and could be rearranged in the public realm.

Metz shows in this way how Christian practice gains its distinctive character, It is not dependent on determining what is most appropriate from a general ethical system.

There is nothing essentially sinful in Hindu society any more than there is anything essentially pure in the Christian society - for that is what the church amounts to - so that one should hasten from the one to the other... So long as the believer's testimony for Christ is open and as long as his attitude towards Hindu society in general is critical, and towards social and religious practices inconsistent with the spirit of Christ is protestant and practically protestant, I would allow him to struggle his way to the light with failure here and failure there, but with progress and success on the whole.

Karlstadt drew up 151 Theses of his own, opposing medieval theology and championing Augustinian theology, which in a general way was what Luther had been propounding.

And I freely admit I sometimes use too many extraneous, space - consuming, overly - descriptive, qualifying, words or sentences written quickly and in a stream - of - conscientiousness, run - on sort of fashion with occasional typos mostly due to fatigue of being up way too late (which also explains this post in general) after a long day of political discussion which refreshingly had little religious content though of course there is often much overlap between the two but posting is barely a hobby but more of an occasional passtime so now i wonder if what I write could be considered abuse as I've can't really recall seeing much if any sorrt of «text filibustering» not that this is exactly filibustering more a spontaneous text performance response joke and meant in jest to be absurdly long and useless so of course i hope you appreciate the spirit.

We shall be moving, in a general way, from the earlier to the later part of our period, but we must remember constantly to distinguish between what we can know about one church at one time and what we can only guess about another church at the same time or even about the same church at an earlier or later stage in its development.

Build - Your - Own: If you'd rather look at what's in season than follow recipes with strange and difficult - to - find fruits and veggies, then a great way to do that is to have some general ingredients, and add to that whatever berries or fruits are in season.

Finally, I also feel that Wenger has past his sell by date but for you to say that what you think should happen, if known by the general public, you would be in prison for goes a long way to show how infantile you are.

You can't always rely on «absolutely bonkers» as a match strategy, but in what should be a pretty straightforward pay - per - view in general, ending with chaos while also nailing the expected and correct - est ending is probably the best way to go.

What does the Marlin's record last year have to do with the way star players are treated by the new General Manager / Director of Baseball Operations or whatever Jeter's title is?

FALCON TALK Sirs: In that wonderful piece about falconry (Hunters of the Sky, Nov. 8) you tell us how falconers talk and, in a general way, what they are saying, but you don't tell us what the words mean.

People really need to think and remember why Managers not Wenger but Managers in general stick Central players on the flanks, Its for their development to learn how to track back and cover the flanks Everyone must be stupid to think Wenger does nt know Ozils strength is through the middle but Hes a manager and he knows his weakness was being on the flank and not contributing to defsensive duties Anchelotti noticed that and thats when Ozil got punished being subbed off for not putting in enough effort getting comfortable playing through the middle without tracking back, Wenger noticed this including Joachim Lowe so they played him on the wings to learn how to track and defender instead of giving the candy to the baby and letting him get what he wants through the middle hes learned the ard way the same way Wilshere had todo getting pushed over to the left when we all knew Wilsheres game is through the middle Even Santi has had to play on the left and look at his improvement defensively now he tracks back and puts in a shift in defense because he knows since leaving Monreal or gibbs for dead when he was played on the left, You guys need to Study football more and how World Class managers Develop the Squad and Individuals with there weaknesses and lazyness.

But they represent a minority of the general fanbase, therefore it should not be indicative of what the majority of Arsenal supporters do on their way back from matches.