Sentences with phrase «human experience makes»

Each occasion of human experience makes a decision about itself in view of the past that it includes and the future that it anticipates.

Being experienced in multiple areas of the human experience makes for a more powerful existence.

But his intellectual passion and curiosity about human experience make his ideas surprisingly relevant to our profession.

Both of these highly human experiences make you feel fully alive, fully present to the possibilities of life.

Not exact matches

They're there to make the customer experience something more akin to talking with a real human being.

Neural nets offered the prospect of computers» learning the way children do — from experience — rather than through laborious instruction by programs tailor - made by humans.

In my experience, it can make a big difference in your targeting, because Facebook evaluates tens or hundreds of characteristics and signals, which we humans simply can not do.

Slowly but surely, tech vendors are recognizing that they not only have to be on point regarding product functionality and support, they must also make genuine human connections with customers — developing relationships that inspire more than a transactional bond between parties but instead build bonds based on trust and real human experiences.

If you want to stay away from Chatbots for now (although, by 2020, some 80 percent of businesses will likely be using them), you can bring a more authentic experience to your human conversations by making use of relevant information.

With his technical background and her experience, the two of them figured they could create software that would make it easy for corporate customers to automate high - volume routine translations in order to reduce reliance on human translators.

In his 27 years of experience in human resources, he says the arithmetic adds up for companies making in the eight digits in annual revenues.

When it comes to online shopping, brands are able to put the human touch back into e-commerce to make it more of a personal experience.

Alexa was made to help you get things done, but part of the delight in the Alexa experience is asking some of those random questions that pop into the heads of humans (or that reflect the traits Amazon wants to be associated with its brand).

For example, the wide - angle lens is designed to mimic the way the human eye sees the world so that viewing a Memory later makes a person feel like they are reliving the experience.

If you root for humans over machines, you should probably favor «actively managed» funds where real humans use their experience, smarts, and savvy to try making money.

«One thing that excites me about building a company is the human experience of making something out of nothing together,» our co-founder and CEO Walter recently wrote in a company email.

So while I agree with her that political life may help renew faith in human dignity and so make human rights believable, the politics of human rights is conducted through liberal language that is extremely partial, that leaves out at least half of the human experience.

To use the tried and true analogy of human parents: yes, I allow my children to experience bad consequences, but part of my job is to make the consequences appropriate.

Hatred founded on a lack of experience or understanding of fellow humans is the worst any person can possibly be, and no nationality or religion will make it otherwise.

So much of what makes up the human experience can not be measured by micrometer.

To regard the ordinary embodied experience of men and women as theologically significant in a positive way is to receive all these images of physical delight, of beauty and ecstasy, of human growth and nurture, of the contact between human persons that the touching of bodies can make possible.

Making education contextual means recognizing that 1) theology involves responding to the living God in diverse human situations; 2) theology involves specific practices as much as it does religious concepts and experiences; and 3) theological education requires attention to personal formation and not simply the learning of specialized lore and skills.

Whitehead provided us with a model of occasions of human experience that makes clear that their content is provided by the societies out of which they come into being.

Studies in the field of human development bear out what Scripture and our own experience make clear: God intends for us to attach.

Through our thoughts and our human experiences, we long ago became aware of the strange properties which make the universe so like our flesh:

This model invites students to see the New Testament as the product of a profoundly human process of experience and interpretation, by which people of another age and place, galvanized by a radical religious experience, sought to understand both that experience and themselves in the light of the symbols made available to them by their culture.

(continued from 6/1/09) As little inclined as is Charles Taylor to connect the pre-ontological with the metaphysical, religious «experience» with cognitive assertions, he can not finally avoid making certain claims about the way things are, or at least the way human things are: We all see....

If we view the soul as an effective social system for the procurement of intense experience, we can legitimately apply to it Whitehead's statement in «Immortality» that «the more effective social systems involve a large infusion of various soils of personalities as subordinate elements in their make - up — for example, an animal body, or a society of animals, such as human beings» (IMM 690).

They have asked what there is of human value in play - «play» both as the experience itself and as a possible master image for making and keeping human life human.

Berger wishes to speak of «a God who is not made by man, who is outside and not within ourselves,» but he limits his act of faith in such a God to projections outward from common human experience, i.e., to signals of transcendence70 The result is that Berger is left finally with his own experience alone, a consequence that weakens his understanding not only of Christian theology but ultimately of play as well.

It is this presence of God within the human occasion of experience, that makes the occasion something more than a deterministic outcome of the past.

This, of course, is not to say he is not rightly esteemed truly human, a man of flesh and blood with the peculiar Biblical force of that phrase; indeed it might be claimed that the very stress laid on the limited character of his experience makes us more vividly aware of the reality of his human nature.

Let the contemporary Christian rejoice that Christianity has evolved the most alien, the most distant, and the most oppressive deity in history: it is precisely the self - alienation of God from his original redemptive form that has liberated humanity from the transcendent realm, and made possible the total descent of the Word into the fullness of human experience.

Thereby the living power of the transcendent and omnipotent Judge is transposed in human experience into the dead body of Satan, as Milton's passage through the death of selfhood unveils the ground of an isolated selfhood as that chasm separating the creature from the Creator, thus making possible the reversal or dissolution of natural virtue and self - righteousness in the immediate and present actualization of the self - annihilation of God.

He should realize that he is human and subject to error, and that no advance is made by covering up a mistake; he should admit failure and profit by experience.

But here is a field of actual human experience disgracefully neglected and very imperfectly explored, which could make a radical change in our human condition.

For our own age, overly captivated by abstraction, the task of philosophical reflection is often to reverse the process and recover living experience» living experience of God, who transcends our human conceptions and confronts us as a philosophy - defying Other even as He addresses us and makes Himself available to us.

Lolli writes: «A realistic understanding of the pleasurable connotations of addiction to alcohol will help the therapist to alleviate his own emotional problems relating to «pleasurable» experiences in other human beings and thus make his work with the alcoholic more effective.»

They had inculcated a deep sense of sin and a conscious need of personal salvation; they had overpassed national and racial lines and had made religious faith a matter of individual conviction; they had emphasized faith in immortality and the need of assurance concerning it; they had bound their devotees together in mystical societies of brethren fired with propagandist zeal; and they had accentuated the interior nature of religious experience in terms of an, indwelling Presence, through whom human life could be «deicized.»

However, if we look at some forms of human experience, contrast and the intensity it evokes can be quite overwhelming, making life border on the chaotic.

Weinandy is particularly effective in explaining why it is precisely the impassability of God that makes both possible and coherent the incarnation of the Son of God, the second person of the Holy Trinity, in Jesus, by which incarnation God experiences and overcomes human suffering as a human being.

These are the tendencies to take on the religious coloring of the times and to make of their experience something new and unique in human history.

But the purpose of this healing is not human improvement so much as it is the renewed God - experience it makes possible.

Frei claimed not only to have identified the distortion but to have explained it: theologians have begun with contemporary human experience and tried to make connections with the biblical message.

Could a human experience with all its subtle mixture of contentment and worry make sense to a being who has eternally existed in perfect peace and joy?

On the other hand, finding a unitary principle for the manifold of discreet entities, which includes human experience, is made problematic by a denial of divine relativity because the relative nature of God did at least that unify the world into an ordered and organic whole.

They are: i) revelatory experiences are common to all religions, ii) revelation is received under finite human condition, iii) the three types of criticisms, mystical, prophetic and secular help to address the distortions that crept into revealed religions, iv) History of Religions makes «a concrete theology that has universal significance» possible and v) an acknowledgement that «the sacred is the creative ground and at the same time a critical judgement of the secular».

There are no quick fixes to human trafficking, but experience in several countries suggests that prosecuting pimps and brothel - owners makes a difference.

He who thinks that the world, without any such unity of significance as constitutes an experience, would still have been or might be a real world, and who deduces this from the fact — which spiritualism accepts — that the world without a particular human personality, Mr. X is perfectly possible, must also be one who thinks that if from «himself» those qualities which make him Mr. X were to be subtracted, nothing of the nature of mind would remain — in short, he is one who does not believe that other minds are members of himself.

Dr. Hendley contrasts Richard Rorty and John Dewey in their views of the meaning of human life — in their attempts to makes sense of the multidimensional aspects of human experience.