Sentences with phrase «how human experience»

The photographs in sleepless nights reflect Gersht's interest in the remembering and forgetting of historical events tied to place, and how the human experience of loss, pain, and social fracture inform our sense of belonging.

If the first speculative conjecture has merit, then the philosopher must proceed to the exhaustive analysis of how human experience occurs.

The following video talks about the science behind how humans experience morality.

Findings about the brain circuits that control the behavioral and physiological responses are assumed to explain how humans experience fear.

That was followed up with an exploration of how humans experience and compensate for acceleration and jerk (the unsettling change in the rate of acceleration) and a Jinba Ittai - inspired lesson in the arcane art of driver's seat adjustment.

Han's work explores how human experiences are shaped and defined in contemporary culture.

Not exact matches

Even when we look at how these human - powered sessions have evolved, a visually rich experience could be complemented with a human - powered session, if it was necessary.

The value of Schilt's work is in its use of the experiences of extraordinary people as a lens to reveal how the value of human capital — an individual's education, experience and abilities — is tied to gender perceptions.

First, managers must have a basic understanding of human behavior, and how experiencing positive emotions is at the root of human motivation — we are wired for it.

Unfortunately, clearly and logically explaining the basis of any behavior, emotion, or sensation is never simple, no matter how primal the human experience in question may seem.

Central to our new approach is Maximizing Human Potential: we now assess how well companies create a consistently positive experience for all employees, no matter who they are or what they do for the organization.

Consequently, integrating their business experience into how buyers are reshaping their human experience in general as a result of the Social Age.

Richard Bensted covers SEO and human - centered design fundamentals well in his BizCommunity article on how to build brand experiences with SEO.

• What is human - centered marketing and why it is important now • The three critical phases of a human - centered approach • How to research and develop human understanding of customers • How to use personas with human - centered marketing • How to understand human - centered experience scenarios and plan for them • How to humanize content and messaging to connect with customers

Einstein and the Study of «Psycho - Pathology» If there really is such a thing as social mood that guides collective human experience, how come they don't teach it in -LSB-...]

Context on not only how businesses are impacted by changing technologies, but also getting new contextual understanding of how the individual buyer and human experience is changing.

I don't accept anybody else's subjective experiences because I have some idea about how easily the human brain can fool itself into experiencing things that aren't real.

I don't know how that can come as a great surprise to anyone with much experience in human friendship, whether same - sex or different - sex.

Compare with James's view, quoted above, the following passage of Charles Hartshorne: «If it be asked how the individual can be aware of this infinite range if his experience is finite, the answer is that it is only the distinct or fully conscious aspect of human experience which is finite; while the faint, slightly conscious background embraces all past time» (Beyond Humanism.

If, as Hartshorne does, one uses one's prior understanding of various types of human experience as the source of generalized descriptions which together constitute the final concept of experience, how does one decide whether the generalizations have been radical enough to support application to all — including nonhuman — experiences or were sufficient only to cover human experiences?

Nevertheless, as Buddhists first call attention to this character of all events, including each moment of human experience, and then explain how a mediator is inwardly affected by the realization of this truth, Christians can listen and open themselves to dimensions important to them.

For it is not in rational explanations about God — explanations that fit our systems of knowledge and our human categories of experience — that we learn who God is and how to love God; it is in the response, «I am the Lord's servant.»

We relate to God using ideas that are common to our shared human experience because that is all we know how to do.

None of this is easy, because my speculation of how to raise children is limited to my puny life experiences and human emotions.

Let us think instead about how a moment of human experience comes into being.

This means not only that we are approaching the texts as fully human productions — I point out that statements of divine inspiration are statements concerning ultimate origin and authority, not method of composition - but even more that we take seriously that aspect of literature of most interest to cultural anthropologists: how it gives symbolic expression to human experience.

Wisdom, cleverness, experience and psychological «know - how» are all useful tools in dealing with human situations, but unless they are used by love no situation is permanently changed and no human attitude radically altered.

How will life in the global city be different from earlier human experience?

The human mind is inevitably driven to ask what they mean and how they are related to other experiences.

A hermeneutic of particularity involves studying ways in which our differences contribute to how we experience and think about human and divine life.

Though it is right to say that we find in the Bible the progressive revelation of God, it might be more accurate to say that the Bible shows how patiently and mercifully God always works with men, adapting his instruction to the ever - changing panorama of human experience.

As a human product, the Bible tells us about their experiences of the Sacred, about how these two communities saw things.

A recent editorial in a Christian Science periodical proclaims that «healing, after all, is the name for how God is known and expressed in human experience» (A. W. Phinney, «What do you think about Christian healing?»

This statement seems to settle the matter in the correspondence, and Hartshorne refocuses the issue upon disagreements about how to describe human experience, rather than its analogousness to divine experience.

Brightman insists that we must start with our own human experience and infer the metaphysical reality only of what reasonably follows from that experience, and the contents of these inferences will never be more than hypothetical — and it is difficult to be certain how adequate they are to the phenomena, since those phenomena are not given as they are in themselves.

Its experience of the extent to which human brutality can go, of the fury that can be unleashed when the human animal is attacked, its acceptance in wry cynicism of the venality of great and small; its acceptance, too, of a psychological analysis that tends to show how slight the power of reason, how great the strength of obscure passions; how corrupting of children the possible love of mothers and the wrath of fathers; its portrayal of men and mankind in bitterly disillusioned novels and in shuddering chronicles of man's inhumanity to man — in all this the 20th century has perhaps gone beyond anything that Edwards said in dispraise of men, individually and in the collective.

So for example, in my case and that of other persons whose minds dissociate when we engage in intense / deep spiritual practices like intense / deep prayer, meditation, fasting etc and we hear voices, hallucinate, see visions, experience thought insertions, automatic channelling just like a spirit medium as well as other psychic phenomena (clairvoyance etc), and the mind dissociation makes some persons mentally and emotionally unstable; our minds enter an altered state of consciousness just like those of the Buddhist monks but in our case the altered state of our brains results in psychotic and psychic symptoms being induced (interestingly, some persons who are ignorant of how the human brain functions chalk up these experiences to demonic attack)......... are these psychotic, psychic experiences which persons like myself experience a gift from God as well?

Jeremiah's vision of the new covenant which God would inscribe upon the human heart follows his bitter reflections about how little individuals or nations learn from their experience.

Through it, Jesus gave God the experience of how far the human capacity can reach and still be human.

Whitehead's response was to consider how in human experience there can be a kind of redemption of past suffering and sin.

Instead, we shall pass from the first to the fifth way, showing in each case how the existence of God can be known with certainty by reflecting on ordinary human experience.

But the only thing that each of us can and should do is what we each must do ultimately alone, if we have vocations to be writers: Go off and write out of the very fullness of human experience about the very fullness of human experience and hope to find and affect contemporary readers and the greater world, and in the meantime leave the distracting and finally pointless diagnoses of who were the Catholic writers, and how much, and how well, how little, how importantly, to the critics and scholars.

They recovered the classical experience of reason as the potential infinity of human questions, showing how this dynamic «ratio» as a desire for understanding is healed and transformed by the paschal - metanoetic experience of faith in the Sophia - Cod of compassion and love.4 Aquinas, for example, understood God as «intimately present within everything that exists since God is existence» and that Cod's omnipotence — Aquinas wrote very little about it — regards not actualities but possibilities, and is best manifested in forgiveness and compassionate mercy.5

Nevertheless, process thinkers in general propose that anything actual at all — subatomic events, amoebic experience, human experience — has some capacity for novelty, at no matter how rudimentary, even negligible a level.

We can not discuss in this connection why and how some such recourse is permissible within human experience of a total and not methodically restricted kind, such as is involved in the history of redemption, for example in recognizing a miracle.

5Note that the term «public» is another example of Whitehead borrowing something from human social experience for metaphysical purposes, and note too how that appropriation is relevant to his use of the term «society» in this same context.

We know from our own experience and from the arts and literature how common it is for humans to be ruled by these powers.

They admirably avoid the fundamental question that haunts Christian theology: if God who wills to be involved has created a world in which not even he can act in perfect blamelessness, how can God avoid the accusation of guilt — ultimate, primordial culpability for human suffering; culpability for that which we experience as evil?

Didn't he need to learn and experience what it means to be human, to be subject to emotions, desires and temptations, to learn how to control the natural responses to those, to grow into an adult, before he could teach us?

His book, The Sense of Injustice, shows how legal terms for human relationships have been won painfully and slowly out of long experience, guided by the religious tradition.