Sentences with phrase «human reality at»

This means that the philosophical scheme should render it possible to speak from within reality, and not only human reality at that.

Not exact matches

That was true since automobiles transformed our lifestyles while simultaneously killing thousands a day, and it's true in our current reality of mind - bending technological progress with entrepreneurs aiming rockets at Mars and envisioning artificial intelligence that makes humans look about as smart a house cat in comparison.

If HTT can prove that humans can be transported safely at such speeds, it could provoke others, including governments, to invest in making Musk's plans a reality.

Poets like Wordsworth see the human person as capable of communing with the whole of reality, or at least with aspects in a deeper, more profound way.

At the centre of our faith is this reality that in order to be understood by those identified as His people and perhaps more urgently to be understood by those who weren't yet His people, God became human.

Each situation involves real, living human beings and I believe we should respect them by at least attempting to grasp the reality of their world instead or reaching for the nearest category to slap across their situation.

Assuming it was Christianity, it ameliorated many of the harsh realities of human existence, such as your own death, the death of a loved one, injustice, feelings of being at the mercy of the forces of nature, and so on, gave you answers to questions about life, and so on.

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.

This introduced a tradition that thinks of God as that toward which the whole of reality, or at least of human history, moves.

In addition to the expected human drama that comes along with any reality gameshow, the StartupBus is also a fascinating look at a modern pathway to (relative, at least) fame in a culture obsessed with celebrity.

at the heart of the religious impulse there seems to be a certain solicitude for reality: the fear of foreclosing it or of reducing it to some merely human estimate.

Elsewhere, however (in the preface to Torat haAdam), Ramban is scathingly critical of philosophers who harden their hearts and deny the reality of suffering, and he is correspondingly attuned to the halakhic norms that mandate appropriate grief at the termination of human life.

Consequently one feels less inclined to reject as unscientific the idea that the critical point of planetary reflective consciousness which is the result of the forming of humanity into an organized society, far from being a mere spark in the darkness, corresponds on the contrary to our passage (by a movement of reversal or dematerialization) to another face of the universe: not an ending of the ultra-human but its arrival at something trans - human at the very heart of reality.

Our praying, whether in word or thought, whether in church or at home, whether at ordinary services in church or at the Lord's Supper, should be grounded in two matters of supreme importance: the reality of God as Love and the concrete place where we happen to be as human beings.

As for the basic secrets of the cosmos, Jeans says, «The ultimate realities of the universe are at present quite beyond the reach of science, and may be — and probably are — forever beyond the comprehension of the human mind.»

When I realize that the particular conclusions generated by the serious reflection that arises from such assumptions have only the authority of those assumptions, then I feel free to turn to another philosophy that includes among its data human persons and their interactions; for my perception of reality is such that these seem to me at least as real and ultimate as sense data and mechanical relations.

The liberal state then becomes the mediator of all human relations, charged with creating in reality the denatured individuals heretofore existing only at the theoretical foundations of liberalism.

In the Bible sin is not a deed; it is a description of human life separated from the love of God and experiencing the reality of lack of love, inadequacy, and insecurity, and seeking to create the missing ingredients ourselves and always at someone else's expense.

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

The deepest reality we encounter in human existence is not our own image in the mirror, for that is no encounter at all.

Ogden's own view is to look upon God as Process, as a social reality that interacts with human persons in a relational way, and who is temporal and historical because he grows, matures, evolves and becomes, while at the same time being God because he is likewise infinite, eternal, unchanging and immutable.

To put it simply, the concept of gods bares no merit at this current stage in the evolution of the human species and it would be a betterment to the species to have the concept removed from accepted delusional realities so prevalent in todays society.

Plus IF this God suffered as Human than he would have understood the Reality of it and IF he was so compassionate and even empathetic, he would HAVE FIXED things out of sheer desire to not let anyone suffer so randomly and soemtimes allegedly at his very hands.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

«If that is the case,» responded Borden Spears, a senior editor at the Toronto Star, Canada's largest newspaper, «the news media are seriously distorting reality; the proportion of violence in human experience, which the press claims to reflect, is not that high.»

This thesis specifies the way in which religious experience is an expression, at the human level, of the basic deliverances of primary experience at all levels of reality.

We need only to look about us at the multitude of disjointed forces neutralising each other and losing themselves in the confusion of human society — the huge realities (broad currents of love or hatred animating peoples and classes) which represent the power of awareness but have not yet found a consciousness sufficiently vast to encompass them all.

At the surface level of the texts they have bequeathed to us, we search in vain for psychological insights or any attempts to correlate theological or ethical assertions with human realities which we label psychological.

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.

At all times human frailty and sin make the ministry whose business it is to point to the highest reality and the profoundest faith a morally perilous vocation.

In the second place, to be «in Christ» is to be so much at one with the reality enacted and expressed in his human existence that this reality «comes alive» in those who are his members.

It is penetrated by God who works through it and can lure it to serve God's purposes, but God and the world are never the same reality, not even in human nature at its highest.

This apparent contradiction certainly names a tension, a problem that lies at the heart of our humanity, and therefore (I would say), at the heart of reality itself, at least as far as we humans can know.

There are four affirmations about Jesus Christ that historically have been stressed in Christian faith: (1) Jesus is truly human, bone of our bone and flesh of our flesh, living a human life under the same human conditions any one of us faces — thus Christology, statement of the significance of Jesus, must start «from below,» as many contemporary theologians are insisting; (2) Jesus is that one in whom God energizes in a supreme degree, with a decisive intensity; in traditional language he has been styled «the Incarnate Word of God»; (3) for our sake, to secure human wholeness of life as it moves onward toward fulfillment, Jesus not only lived among us but also was crucified for us — this is the point of talk about atonement wrought in and by him; (4) death was not the end for him, so it is not as if he never existed at all; in some way he triumphed over death, or was given victory over it, so that now and forever he is a reality in the life of God and effective among humankind.

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.

Finally, because of all this, the Christian proclamation has as its end - product the bringing to the hearers an awareness of the reality of newness of life — what in the Fourth Gospel is called «eternal life» and «abundant life», what St. Paul is getting at when he speaks of «life in Christ» as possessing a particular and specific quality of giving - and - receiving in love, in divine Love which is then reflected and enacted in human loving, with its association with justice and righteousness and deliverance from loveless existence.

The biblical history is meaningful because it is related at every point to the fundamental reality which lies behind all history and all human experience, which is, the living God in His Kingdom; and because it moves towards a climax in which the Kingdom of God came upon men with conclusive effect.

To act and know that we are acting, to come into touch with reality and even to live it,... such is the function of human intelligence... From the ocean of life, in which we are immersed, we are continually drawing something, and we feel that our being, or at least the intellect that guides it, has been formed therein by a kind of local concentration.

Man is in reality, many persons now tell us, a biological species, with a superficial adaptation to those artificial conditions of life which we call civilization; but under his skin, and beneath the thin top level of his inquiring, aggressive, clever mind, he is still what he has always been — an acquisitive, competitive, power - seeking, warring beast, with which the divine Spirit must still «strive,» even as at the beginning of human history.

One is that the pastor must know he can not depend upon one vocabulary alone in getting at the realities of human feelings and experience.

I long for a society in which modernity would have its full place but without implying the denial of elementary principles of human and familial ecology; for a society in which the diversity of ways of being, of living, and of desiring is accepted as fortunate, without allowing this diversity to be diluted in the reduction to the lowest common denominator, which effaces all differentiation; for a society in which, despite the technological deployment of virtual realities and the free play of critical intelligence, the simplest words — father, mother, spouse, parents — retain their meaning, at once symbolic and embodied; for a society in which children are welcomed and find their place, their whole place, without becoming objects that must be possessed at all costs, or pawns in a power struggle.

The subject matter is defined as religion, a feature of human reality that does not necessarily have any close connection with thinking at all.

At that point, we fall back into our frailty, back into the human condition, where reality is not truth.

The spiritual approach is to view reality holistically, to look at all the human actions — and even thoughts — that make up our being and society.

Moreover, if «God» is correctly understood as in some sense referring to reality itself, its referent, if any, is evidently ubiquitous, and this implies that the experience of God is universal as well as direct — something unavoidably had not only by mystics or the religious but by every human being simply as such, indeed, by any experiencing being whatever, in each and every one of its experiences of anything at all.

12 Even on the assumption of a Vitalism of essentially higher principles of that kind, which raise the organic, as an intrinsically higher level of reality, above merely inorganic matter, and constitute biology as an independent science, and even if we regard the entelechy factor as simple and indivisible, there would only be an eductio e potentia materiae when a new living being came into existence, if we excluded creation in this case in the way it is exemplified in the human soul, though that is not very easy to prove, and at the same time rejected the not at all absurd supposition that in the generation of new life below the human level what happens is only the extension of the entelechial function of one and the same vital principle to a new position in space and time within inorganic matter.

Or is the way of Ivan and his theological rebellion one of holding to God for fear of annihilation, but hating him and his world, and with equal passion asserting the reality of a human freedom that he denies by his quixotic behavior at the time of the trial?

All of this becomes «myth» or symbolic expression by which we can interpret the realities at our human situation.

In fact, the only way the race (human) can survive is to look at reality square in the face and accept that the whole «survival of the fittest» (a true perversion of Darwinism and evolutionary ecology, by the way) is plain wrong.

In fact, if we agree with him that human experiences of as brief a duration as one - tenth of a second may be distinguished in consciousness, and if we disregard the problem of whether a sleeping person also experiences at about the same rate of ten occasions per second, then simple arithmetic enables us to conclude that the concrete reality of a human being that lives seventy years is well over two billion individual «selves»!