Sentences with phrase «human experience of the world»

«What I am describing is the mode of the whole human experience of the world.

Changing the nomos is one of the most powerful ways to change the human experience of the world, for in most things human, nomos is all there is.

Not exact matches

That company turned the sterile and impersonal world of ecommerce into the engaging and human experience of service.

They don't see those efforts as mutually exclusive, and it's perhaps for that reason that some HR departments, particularly in the tech world, have recently undergone some of their own internal rebranding, shedding the stodgy old «human resources» name in favor of friendlier and more inviting monikers like People Operations (Google, Southwest Airlines), Employee Experience (Airbnb), and Employee Success (Salesforce).

Nevertheless, Cook believes that AR technology «amplifies human performance instead of isolating humans,» unlike virtual reality, for which people must wear big headsets to experience virtual worlds.

She's the world's highest paid female CEO and she just so happens to have also formed Terasem, a religion that hypothesizes that «a person's mind file may be downloaded into a robotic, nanotechnological or biological body to provide life experiences comparable to those of a typical human.»

What he produces is an anatomy of suffering the major axis of which is the irony that «battles over the value of suffering intensify in the contemporary world precisely at the same time people in ever greater numbers discard the notion that suffering is an inevitable part of human experience.»

It seemed to me that the truly sovereign God could not be regarded as absent or superfluous in ordinary human experience and philosophical reflection, but that every single reality should prove incomprehensible (at least in its depth) without recourse to God, if he actually was the Creator of the world as Barth thought him to be.

The classical response to nonmoral evil we have been discussing begins by affirming «C» omnipotence in relation to humans and then argues that there do exist good reasons to believe that such a moral world would include instances of genuine nonmoral evil and plausible reasons for assuming that such a world would have the types and amount of genuine nonmoral evil we presently experience.

A world rotted with greed of every kind needs to know that what Jesus Christ never experienced is not, and can not be essential to human fulfilment.»

This not only helps to explain religion's primordial, irrepressible, widespread, and seemingly inextinguishable character in the human experience, it also suggests that the skeptical Enlightenment, secular humanist, and New Atheist visions for a totally secular human world are simply not realistic — they are cutting against a very strong grain in the nature of reality's structure and so will fail to achieve their purpose.

A moment of human experience is largely constituted by its inclusion of elements of previous experience, elements derived from the body, and elements derived from the larger world.

Just as the emergence of reflection was a crucial moment, a breaking point in the world of instinct, so religious belief is a unique event of ultimate import, a breaking point and crisis in human rational experience and history, both individually and collectively.

Whitehead's project to find, in occasions of human experience, patterns or structures that can be generalized, presupposes and implies the view that human beings are wholly, and without remainder, part of the natural world.

Seen from the viewpoint of our human experience and drawn to our human scale, the world appears as an immense groping in the dark, an immense searching, an immense onslaught, wherein there can be no advance save at the cost of many setbacks and many wounds.

If we are truly to overcome dualism, we must recognize that every natural entity resembles human experience in some way, for there is nothing of which we can be more sure than that there are human experiences in the world.

And the religious response to this suspicion is in each case the same: the formulation, by means of symbols, of an image of such a genuine order of the world which will account for, even celebrate, the perceived ambiguities, puzzles and paradoxes of human experience.

As Joseph Campbell might have said each religion is true in its own way as a metaphorical expression of the possibility of human experience in the world.

But this does not imply and must not suggest that the gospel is not grounded in history and established upon events which actually occurred in the world of human experience.

Now meditation as an exercise in prayer is no different from this sort of natural and normal human experience, except that it is thought about God, about God's character and his activity in the world.

All those in a «non-religious» world, who out of full human responsibility for others experience weakness and suffering, participate in the cross and hence in the transcendence of God.

... [E] verything about human experience suggests that love is better than hate for the purposes of living happily in this world.

The irony in this is that these churches pride themselves on openness to the world, when really their minds are closed; refusing to engage God in all of God's dimensions, they can not engage human experience in its fullness or complexity either.

God in His will through history had into reality seemingly illogical or cruel events to happen in our world, but no one is spared if the purpose is for the good of humanity, wars pestilence even the holocust has a reason and purpose beyond our comprehension at our times but will be reveald in the future, The Phillipine catasthrophy for example is viewed by some as Gods punishment, we experienced the brunt of natures punishing power but it also unveiled the true feelings and concern of the whole world in helping us materially and spiiritually by aiding and consoling us that was unprecedented in history, The whole world had demostrated, to me, a kind of humanitarian concern and love that trancends races and culture, A kind of demonstration by higher being the we humans is one with Him.The cost of human lives and misery is nothing in history compared to its positve historical consequences

«2 Therefore, philosophy of religion must balance itself between the extremes of a philosophy that cuts itself off from religious experience and a religious stance that segregates itself from philosophical reflection.3 The search for a philosophy of religion is a search for total world - view in which the idea of God encountered in human history is thoroughly integrated.

When values are given some other status «beyond» the world of fact, the discussion of them tends to soar out of the area of shareable human experience and becomes unintelligible and confused.

But yet, the fact remains that in man's «common» experience, in those very human and historical — and sinful — limitations we know so well, we have the right to find in parabolic fashion creaturely representations of that which God is, and that which God has done, and that which God purposes to bring to pass in and for and through and with and to this his world and the men and women whom he has placed in it.

For it is he who «grapples with the thickness and the density of the concrete world of human experience, delighting in all its smells, sounds, sights, and tactilities.

An occasion of human experience is a burst of energy, and all bursts of energy, like all occasions of human experience, are acts of self - constitution out of the world.

To cite but one example, in Modes of Thought Whitehead says, in respect to occasions of human experience, that «there is a dual aspect to the relationship of an occasion of experience as one relatum and the experienced world as another relatum.

However much we recognize a profound ontological difference between elements of the world, including a fundamental difference between ourselves, many philosophers of religion want to say that God knows and empathizes with human experience in a way similar to divine relativity for several reasons: omniscience, a resolution to theodicy, and ontological unity.

if it corresponds to an actual reality, must be able to illumine not only human existence, but also experience of the world as a whole.

That life, they say, is an everyday life, centered in the here and now, capable of experiencing the entire range of human emotions, all the while devoid of a spectator self, and all the while connected to the world as part of the true self.

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.

So when they experience this universal, timeless yearning, they are likely to envision the therapeutic ideals of deep consolation and genuine human flourishing — two worthy goals that the forces of this world and the conflicts in our hearts do not seem to allow.

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.

The fact that many of the assumptions fundamental to Whitehead's starting point in human experience were thrown into question by those undertaking this revolution is the main reason, I think, for the subsequent neglect of his philosophy in the English - speaking world.

Just this: knowing that ignores or papers over our individual and corporate human experiences of the cross is of little value and even less use in a world that testifies daily to the reality of such experiences.

Rad - con philosophers typically claim to be «empirical,» reducing the intelligible world to detectable phenomena and the subjective experience of the individual human specimen.

For example, talk of coming down from heaven may have been appropriate in a world that conceived the divine habitations as almost literally «above»; it will also be appropriate as a useful metaphorical way of describing the presence among us of that which (again in a symbolic sense) is higher than human experience as such.

I raise this question particularly with Pure Land Buddhists because the affirmation of other power, or what Christians call grace, seems to place a greater emphasis on the metaphysical character of the world and human experience than is present in other Buddhist traditions.

No other higher religion in the world calls its participants to a full experience of the pain and darkness of the human act of dying as the way to transfiguration and rebirth.

Our clue is that if the atonement means God doing what needs to be done to reconcile the world to himself, then the human experiences which may reflect this work of God must be those of personal reconciliation.

Every interpretation of the meaning of human experience, every understanding of the world in its totality, must by necessity start from some particular stance — or, better, must find some particular point that is taken to be of special importance among all the events or occasions; it provides a clue to the totality of experience.

The key to the situation lies in putting together what we know of God as Creator and Redeemer, and finding a view of God's relation to the world which will do justice both to the insights of biblical faith and to the facts of human experience.

The whole world is the field of divine operation; so is human experience and human history.

At their most successful, restorers retrieve from the incommunicable past something of two elements the world too often otherwise does without: the experience of the truly human and the surprising holy.

There has always been in the world a vast amount of human suffering, and to love one's fellowmen means that this suffering must constantly be a part of one's own experience.

In the first place, so far as its theological aspect is concerned, we can see that those who respond in faith to Jesus Christ are impelled to read the whole of human existence, indeed the whole of their experience of the created world, in the light of that which has taken place in that important moment.

It means first of all that God's perfection is in relation to our human world of experience.