Sentences with phrase «human experiences like»

By using his mother tongue and an indispensable measure of humour, his works appear to offer bite - sized responses to human experiences like failure and success.

Not exact matches

Much of human psychology is built around the concept of associations; when we eat something sweet, we experience a release of feel - good chemicalsm like dopamine; that way, we learn to associate sweet foods with a pleasant experience.

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).

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.

I am not religious or spiritual, but I, like Nyad, can feel amazed by the human experience.

If you believe that Christian doctrine is essentially an attempt to capture dimensions of human experience that defy precise expression in language because of personal and cultural limitations, then the truth about God, the human condition, salvation, and the like can never be adequately posited once and for all; on the contrary, the church must express ever and anew its experience of the divine as mediated through Jesus Christ.

Indonesia has the largest Muslim population and it has experienced productive and peaceful times in the decade since the Bali Bombings, actively committed to redressing a long history of human rights abuse and repairing once - frayed bonds with modern neighbors like Australia and New Zealand.

The article is informative in letting people that suffering is part of the human experience, just like joy, love, etc..

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

Sanctification sounds like moral development over time which is a natural human experience.

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.

There is a profound and deepening entertainment value to be discovered in the cycle of the church year (Christmas, Easter, Pentecost, etc.) which in and of itself is resonant with human experience, kind of like the value of Verdi to the non-Italian speaker.

To be, for Whitehead, is to happen, and what happens is more like a moment of human experience than like something merely objective, whatever that could be.

I want to say that the human organism is like the agency in that there is both the unified togetherness of experience enjoyed by the director and fragmentary bits and pieces of structure which may be at odds with, out of tune with, the agency as a whole.

the belief on the existence of the devil was concieved by theologians of the past thousands of years, there was no other way of explaining the bad experiences of people in the past because we were not educated yet to the kind of what we have now, Why this happened because that was part of the learning process that God wants us to know, in pathrotheism, we are part of God, and He himself is evolving because He is the universe, We are now the conscious part of Him, our destiny in accordance to his will also be His destiny because it is His will.Although He prepared first all the material reality of the universe ahead of us, The experiences for us humans including the supernatural is just part of nirmal process for learning because its natural process, today we reach a point of not believing the practices of the past, but it does not mean its wrong, Just like a child, adults loved to tell mythical stories to them, because we knew children enjoys it as part of their learning process.

A genuine philosophy of history regarding the beginning8 of genuinely human history, and a genuine theology of the experience of man's own existence as a fallen one which can not have been so «in the beginning», would show that where it is a question of the history of the spirit, the pure beginning in reality already possesses in its dawn - like innocence and simplicity, what is to ensue from it, and that consequently the theological picture of man in the beginning as it was traditionally painted and as it in part belongs to the Church's dogma, expresses much more reality and truth than a superficial person might at first admit.

The fact is that Abelard was trying to say, with his own passionate awareness of what love can mean in human experience, that in Jesus, God gave us not so much an example of what we should be like but — and this is the big point in his teaching — a vivid and compelling demonstration in a concrete event in history that God does love humanity and will go to any lengths to win from them their glad and committed response.

Our calling is to invite all to turn from gods which are even less than human, and from idols like power, profit, property, creed, class, caste, language, race, success, technocratic progress, managerial efficiency and the ego, and thus experience the fulfilling realization of God's Reign which consists in justice, freedom and fellowship, tender love, universal compassion and equitable sharing of resources.

However much we may try to blame somebody or something else our human associates, our human situation, our past experience, and the like — the human response when most perceptive is to say that «I am accountable».

They have moved beyond religious frontiers to the frontier — which no thinker, however, brilliant can ever cross — to the meeting place of the human with the Divine where we find ourselves like Job speaking of things we do not understand, of things too wonderful for us to know and where, in God's mercy, we may experience the reality of the One God whose glory passes our understanding.

James, like his hero Whitman, underwrites the quest for novel experience, for becoming more fully human.

Once accept the disclosure of God in Christ (and in all that is Christ - like in human experience, for we ought not to be exclusively christo - centric in the narrower sense); once take that disclosure with utmost seriousness — and then God as «pure unbounded love» becomes central in our thinking.

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?

For I am not proposing that everyone else do as I do, nor even that anyone else be permitted to; their experience, like a remote future in which the human race might disappear, lies outside of my own self - interest, and the inner «I» is uniquely important to me.

In every truth there is something more than we would have expected, in the love that we receive there is always an element that surprises us -LSB-...] In all knowledge and in every act of love the human soul experiences something «over and above», which seems very much like a gift that we receive, or a height to which we are raised.»

A single human egg cell is alive, but it has no experiences like those of an adult, or a child, or even of an animal with a central nervous system.

I love Him because He became human and experienced life and temptation just like I do.

But human life together, like the life of each one of us, is a becoming, not a static thing; it is a direction taken, a routing of experiences, toward a goal that is valued as important.

Like Cone, he is addressing the racist structures of society, expanding upon Cone's work by delving into the human tendency to universalize one's own experience.

Feeling - qualities, the sense of empathetic identification, and the valuational aspect in all human experience have been given serious attention by most process - thinkers; this was why words like «good» and «love» and «harmony», and their opposites, could be used with some freedom in the preceding discussion.

I am also talking about a very human Jesus here — just like me and you — and am relating that to the human experience.

The former — religious experience — need not be highly articulated nor even highly conscious of God as God; it may be vague, diffused, and unformed, yet also a deliverance of what it feels like to be dependent upon a reality greater than anything human or natural.

To give one specific example, it is surely impossible for us to conceive of what an electron's experience would be like, but we must conceive of it as some kind of experience or not conceive of it at all.1 Therefore, it is probably less misleading to state that human experience is the one keyhole through which man may catch a fleeting glimpse of the vast panorama of the universe instead of the clue that solves the riddles of the cosmos.

This leads Christian anthropology to a Moral Realism which recognizes the Human Community in the ultimate sense, like the human experience of friendship and love, is a gift of Divine Grace, and that therefore there is no final path towards it through technological, political or legal organizaHuman Community in the ultimate sense, like the human experience of friendship and love, is a gift of Divine Grace, and that therefore there is no final path towards it through technological, political or legal organizahuman experience of friendship and love, is a gift of Divine Grace, and that therefore there is no final path towards it through technological, political or legal organization.

Like the villain of Greek mythology who maimed his victims by stretching or chopping them to fit the size of his iron bedstead, we snip away the doubts, the pains and the complexities inherent in our human experience of growth, and stretch out our virtues of our present selves.

In that beautiful film, the computers are so sophisticated that they, in fact, dominate human beings, even to the point of experiencing basic human emotions like spite, jealousy, and, unfortunately, revenge.

Believing in God is much more pleasant, and we humans are predisposed to experience emotions that feel like proof when we think of things like a higher cause, morality, justice, etc..

Like the title of the earlier piece, «Faith and Truth,» it reflects my continuing conviction that there are and must be two poles to theological reflection insofar as the claims of Christian faith finally appeal for their credibility to our common experience as human beings.

The point is that human experience does, in fact, happen to be like this.

You are welcome to not believe in a greater cosmos than human experience if you like, but belittling those who understand the purpose of community and cosmos is irrational, ignorant, and hateful.

That there is a constitutive relation of asymmetrical dependence of the evaluative features of specifically human experience on its valuational features such that something like what Ogden calls «existential faith» is invariably involved in human existence is a conceptual observation (TPT 71f).

It needs to declare what are the external and overriding criteria, based on shared human experience, that its qualified defense of communities requires; it needs something like natural law.

It is thus comfortable precisely because it has «gone through many waters» which have not defeated and can not «drown it»; it is «terrible as an army with banners», not because like such an army it uses force, but because it is in itself the only really strong thing in the whole world and in human experience.

«Lacking a coherent picture of what a good human life looks like, we have filled the gap with quantified measures that tell us little or nothing about how far flesh - and - blood human beings are flourishing in all aspects of their experience.

The «aesthetic,» in this profound sense, with its expression in appreciation, evaluation, enjoyment or displeasure, and the like, is as much a part of our human experience as the rational and volitional aspects.

This fact of our experience is not always given the attention it deserves, and many times descriptions of humankind are produced that suggest a quasi-morphological portrayal, as if human existence were like counting the spots on some insect or were like a diagram of a dead cat as it is studied in a biological laboratory.

In these respects it is like conscious human experiences.

It is easy to stand and prophecy that in the future there will be strange new religions, that people will do things foreign to our understanding, and swear that our gods will not be pleased... and be correct... because it is the nature of human beings to change, to modify our beliefs to fit our experience, to seek out new understanding, change the way we dress and do our hair, and unfortunately, it is in our nature to fight over stupid crap like land and religion.

In addition we would also like to have pleasurable experiences, but, if a choice must be made, respect seems the more crucial to human person - hood.

It seems to me less arbitrary and more logical to go along with Jennings (quoted by Agar 1943, p. 153), who wrote after years of study on the behavior of amoebae: «I am thoroughly convinced, after long study of the behavior of this organism, that if Amoeba were a large animal, so as to come within the every day experience of human beings, its behavior would at once call forth the attribution to it of states of pleasure and pain, of hunger, desire, and the like, on precisely the same basis as we attribute these things to the dog.»