Sentences with phrase «human knowledge which»

The ability to read — fluently and with good comprehension — opens doors to human knowledge which, in turn, can lead to better jobs and more productive, satisfying lives.

This scientific paper means an important contribution to human knowledge which should be taken into account by educational and public health institutions.

This is the case particularly as regards Catholic theology, since the Catholic faith implies the conviction of aplurality of human knowledge which is important also for this faith, a pluralism which is not simply administered by the Church.

If you can not distinguish the truth being communicated from its culturally and historically conditioned manner of expression, then it seems impossible to cope with advances in human knowledge which show up the limitations and inaccuracies of the earlier ideas.

Not exact matches

It looks at five «input» categories: institutions, human capital and research, infrastructure, market sophistication and business sophistication, and «outputs,» which are categorized as either knowledge and technology or creative outputs.

The pre-eminent American science journalist, Gleick herein explores the history and effects of knowledge communication between humans, drawing a link from African talking drums and the earliest alphabets through the telegraph — once «a nervous system for the Earth» — to Wikipedia and Twitter, and the current state of information overload from which so many claim to suffer.

You're talking about the type of «evolution» that we always knew existed and to make matters worse you're bragging about the advancements made by INTELLIGENT HUMAN BEINGS which still don't even come close to the complication of macro evolution but still required thousands of years of scientific advancement and knowledge and a team of researchers with high iq's working aroudn the clock with microscopes.

With faith in your heart, you do not need to pursue proof or empirical evidence through human means which you will never find because God Is Spirit, thus, so much greater than mortal men which He created who have limited knowledge.

In some cases this appeal to inner intuition might take the form of the claim that each of us has a «non-sensuous experience of the self» which is «both prior to our interpretation of our sense - knowledge and more important as source for the more fundamental questions of the meaning of our human experience as human selves» (BRO 75).

In the final chapter of Personal Knowledge, The Rise of Man, Polanyi tells us that, «We must face the fact that life has actually arisen from inanimate matter, and that human beings... have evolved from the parental zygote in which each of us had his individual origins.»

According to our present knowledge of physics, as already pointed out, the Second Law of Thermodynamics presents us in the material realm with the picture of a running - down universe which will ultimately be impossible for human life.

Now more than ever there is a need for a time of peace and intellectual freedom in which devout thinkers can interpret the Qur» an in the light of the progress of human knowledge.

His point was that human language could convey knowledge of God, which meant that any form of revelation communicated the truth as it existed objectively first in God's mind and then in the structures of the world.

Later the idea gained ground that we can not «speak of nature apart from human perception in the historical development of knowledge», that all knowledge is «a creative interaction between the known and the knower» and that therefore there is no System of scientific knowledge or of technology which does not have the subjective purposes and faith - presuppositions of humans built into it.

Knowledge which depends on human experience and traditions related to the Prophet concerning such matters are not the basis for Islamic legislation.

Reason consolidates itself in terms of techniques, e.g., hunting, fishing, farming, handed down by the tribe to the next generation, evolving still more in terms of greater and more refined techniques and in terms of greater area of human activity; it unifies itself through the compilation of human experience not only in technique and art but in organized bodies of knowledge, the sciences, and all these achievements of reason resulting in a culture which in turn unify groups of people into cultural groups, civilizations, etc..

It is his personal disclosure in human life which establishes our knowledge of him and of ourselves.

Can it not be more widely recognized that we are all in the human predicament together and that the pooling of knowledge and experience might lead to considerably more light being shed on the business of living which faces every one of us.

In their life and reflection, human beings possess various items of knowledge which, though they lack the ultimate degree of clarity, certainty and obligation of a theoretical and moral kind, yet are and must be valid for them, at least until they attain better insight.

He describes with great accuracy the necessities of Christian existence in which love is the meaning of all knowledge and action, but in which man must cope with vast and threatening powers and institutions which are ruled by the distorted and misdirected passions of the corrupt human spirit.

Liddon was slightly uneasy about the verse in which Jesus said that only the Father knew the date of the End, but claimed that «the knowledge infused into the human soul of Jesus was ordinarily and practically equivalent to omniscience».17

To give an example: The Church may change and adapt to modern life certain principles of her human law according to which a Catholic must marry; but only a person of little theological knowledge would draw the conclusion that the Church could ever abolish the indissolubility of the sacramental consummated marriage if only there were enough protests.

This scene captures the view of human being that gives coherence to The Human Quest: scientific understanding is both exciting and necessary; human cultures are vulnerable systems whose survival is threatened, in the face of which threat we seek moral values embedded within our scientific knowlhuman being that gives coherence to The Human Quest: scientific understanding is both exciting and necessary; human cultures are vulnerable systems whose survival is threatened, in the face of which threat we seek moral values embedded within our scientific knowlHuman Quest: scientific understanding is both exciting and necessary; human cultures are vulnerable systems whose survival is threatened, in the face of which threat we seek moral values embedded within our scientific knowlhuman cultures are vulnerable systems whose survival is threatened, in the face of which threat we seek moral values embedded within our scientific knowledge.

He argues that, for Calvin, all theological knowledge has the «practical telos» of «whole human lives of genuine pietas, which is to say, whole human lives of vibrant, graceful relationship with God.»

You said, «I provide proofs that the Quran is an authentic book and a book with knowledge that can't come from a human which directly proves existence of God.»

I provide proofs that the Quran is an authentic book and a book with knowledge that can't come from a human which directly proves existence of God.

Through his knowledge of Indian religion and culture, he did not submit himself to a racial theory of any kind which will fit into the scheme of «human origin» advocated by the Naturwissenschaft school.

In Bulfinch's Legends of Charlemagne, published in 1867, the author blandly and uncontentiously numbers these works «among the most cherished creations of human genius,» some knowledge of which «is expected of every well - educated young person.»

Thus each of the participants to the dialogue is in process, continuously growing in knowledge of self, other human beings, the world, etc., and the interaction of these persons in process as individual beings constitutes the broader process which is the community.

The Catholic writer understands the necessary relationship between truth and beauty, which is not mere social convention or cultural accident but an essential form of human knowledge — intuitive, holistic, and experiential.

This insight which Kierkegaard has into the human condition is not simply a product of his own genius; his source of knowledge is the New Testament.

With that discovery it becomes impossible even for a moment to take seriously either a realistic metaphysics according to which metaphysical propositions state our empirical knowledge of the categorical characteristics of reality, or an idealistic or psychological metaphysics according to which these depend upon the way in which the human mind as such is always and everywhere constructed... We must start again at the beginning and construct a new metaphysical theory which will face the facts revealed by history.

The ancient human civilizations gradually developed by the conserving and handing on of the knowledge and practices which had proved themselves in the past.

As Aquinas said, all knowledge is ad modum recipientis, and the «mode» of our human receiving is the human mode, which is tautological but none the less true and never to be forgotten.

According to Leopold, the basic source of knowledge for a land ethic is the biotic pyramid of which the human species is a part:

When we say that God «knows» something, «knowledge» can not mean the same thing as it does when we speak of human knowing, because the created order works within parameters given by the Creator — parameters within which the Creator can not be confined.

If MacIntyre is captive to the terms of this disjunction, it is because, with Aristotle, he fails to distinguish adequately two branches of knowledge: eudaimonology, the object of which is human happiness and the means to attain it; and ethics, the object of which is human conduct in the light of reason as differentiating good from evil.

The human mind is not a blank page on which the record of encounters with reality is written nor, on the other hand, is our knowledge the result of purely internal processes of rational reflection.

The idea was affirmed by Benjamin Rush who called for a university dedicated to «those branches of knowledge which increase the conveniences of life, lessen human misery, improve our country, promote population, exalt the human understanding, and establish domestic, social and political happiness.»

Fr Kevin Flannery SJ argues that Aristotle, saw human knowledge of the immaterial as that which completes our knowing of the physical rather than being a deduced conclusion from it.

From these considerations it becomes clear that mathematics, which superficially appears to have no relevance to the knowledge of human nature, actually affords important insights about human beings, not only as rational agents, but as persons with freedom yet also bound by necessities in the spatiotemporal order.

If Christ is our redeemer through sharing fully in the human lot, surely he needed to have experienced the deeply limited nature of human knowledge: the ambiguity, confusion, misunderstandings, and perplexing situations which constantly arise and assail our lives.

Both I and St Thomas consider that the soul continues to exercise thought and understanding (and indeed will, which is intellectual appetite) after death, and, as St Thomas explains, this can not be in synergism with the imagination in the way it is during human life, but is made possible in ways God provides, and in this way the life of purgatory allows the purification that most people need, while the Saints pray for the living and the dead of whom God gives them knowledge through their vision of Him.

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.»

Not only must the use of the radio spectrum, as a technical matter, be on terms which are mutually acceptable to the members of the human race, but through the ITU, its users contribute the knowledge of the propagation and other characteristics of the radio spectrum which is the by - product of its use.12.

In his recent book, Life, Liberty, and the Defense of Dignity, he offers «four benefits» of mortality: interest and engagement, suggesting that adding, say, twenty years to the human life span would not proportionately increase the pleasures of life; seriousness and aspiration, proposing that the knowledge that our life is limited is what leads us to take life seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy cause.

Yet from all sides today modern knowledge of the human creature and his world is forcing us to face up to the finiteness of human existence, to which, in so many ways, Israel pioneered the road.

What we do argue is that the human search for knowledge of the ultimate metaphysical truths, that is, for the reality on which all things depend for their being, and the Christian attempt to clarify what we have found disclosed to us in Christ, are two complementary sides of the same story, the story of God's self - disclosure to the mind of man.

The answer, he believes, is «that we know what «knowledge» is partly by knowing God, and that though it is true that we form the idea of divine knowledge by analogical extension from our experience of human knowledge, this is not the whole truth, the other side of the matter being that we form our idea of human knowledge by exploiting the intuition... which we have of God» (155).

To think God is to think an analogue superior in principle to a human person; to think a human person is to think an individual with fallible, partly erroneous, unclear, more or less confused forms of knowledge but not the unqualified knowledge, coincident with truth, which God has.