Sentences with phrase «human tendency in»

John Bogle once said the normal human tendency in volatile markets is «Don't just stand there, DO SOMETHING!»

Not exact matches

The human tendency is to automatically assume the question refers to consuming illegal narcotics or engaging in high - risk behaviors with potentially life - threatening consequences.

And when push comes to shove, as it so often does in a competitive world, we humans have a real tendency to push and shove.

Then they tested their «impulsive approach tendencies» toward men (that is, their latent attraction to them) in a task that involved tapping keyboard keys rapidly, to move an on - screen manikin - a basic drawing of a human figure - as quickly as possible in a specified direction.

You Can Negotiate Anything, probably the most entertaining of the books, skips any allusion to scholarship about the human tendency to defer to authority, instead citing an old Candid Camera episode in which a surprising number of highway drivers confronted with the sign «Delaware Closed» actually turned around.

Discover how some human tendencies can play out in the market, posing the question: are we really rational?

Rakoff also called Americans «highly moralistic» which gives them a tendency to take pleasure in high sentences that «fail to take into account the human being».

The human tendency to hope for the best and try to avoid failure at all costs gets in the way, and organizational hierarchies exacerbate it.

Part of the gap in returns can probably be explained by the human tendency to panic at bad news, Professor Kelly said.

Its human nature to always be on the lookout for something newer and better, and unfortunately we have a tendency to associate the two together in our thinking that technology can provide the perfect answer to all of life's problems.

Yet, unless you know what to look for, the natural human tendency is see all team members in the same light, or see them as never changing from the day they joined your team.

Humans have a tendency to see «purpose» and «pattern» in otherwise random data (apophenia).

It is related to the clustering illusion, which refers to the tendency in human cognition to interpret patterns where none actually exist.

In the present social and cultural context, where there is a widespread tendency to relativize truth, practising charity in truth helps people to understand that adhering to the values of Christianity is not merely useful but essential for building a good society and for true integral human developmenIn the present social and cultural context, where there is a widespread tendency to relativize truth, practising charity in truth helps people to understand that adhering to the values of Christianity is not merely useful but essential for building a good society and for true integral human developmenin truth helps people to understand that adhering to the values of Christianity is not merely useful but essential for building a good society and for true integral human development.

Our natural capacities and tendencies must actually be realized or expressed, and a culture - making animal like the human being realizes and expresses them in all kinds of different ways.

To think that the mystery of a person could be contained in a binder is a scary thought to me; just another example of the corporate culture's tendency to see people as impersonal «human resources» rather than employees, workers, personnel or even «human capital.»

In short, the human condition entails genuinely natural capacities for religion, which these four tendencies often direct toward the actualized practice of religion.

But what exactly are the natural tendencies toward religion grounded in human personhood?

Nevertheless, because the tendencies normally direct the capacities in certain directions, when we speak about human nature we are pointing to a certain grain in the expressed features, abilities, tendencies, and operations of persons.

Let us admit this frankly, once and for all: what most discredits faith in progress in the eyes of men today, over and above its reticences and its helplessness in meeting the cry of the «last days of the human species», is the unfortunate tendency still shown by its adepts to distort into pitiful millenarianisms all that is most valid and most noble in our now permanently awakened expectation of the future appearance of some form of «ultra-humanity».

I believe that you are correct in supposing that Reformed Evangelical [Calvinism] Churches have a greater tendency to fall into authoritarian abuse; but a lot depends on the leadership and «old boy network» loyalties can trump accountability concerns in any human, not just ecclesiastical, institution.

Underlying this erroneous tendency, as Faith has pointed out many times over the last forty years, is the implicit or explicit denial of the transcendence of God, the Divinity of Christ, the historical objectivity of revelation and the authority of the Church in matters of faith and morals, and also the denial of the spiritual soul as a principle of existence that is distinct from yet integrates the material within the unity of our human nature.

For, as Caldecott highlights, the Catholic tendency, from Thomas Aquinas through to the contemporary Catechism (one might also add St Augustine and the 14th - century papal Encyclical Benedictus Deus) has been to emphasise that the human soul is not physical, but rather spiritual, in the image of God's divine nature, and directly created at conception.

«1 But despite Plato's insight that power is involved in both the ability to affect and the ability to be affected (with its implication that reality and value might involve both), there has been a persistent tendency to favor what Bernard Loomer has called unilateral power — the ability to affect while remaining unaffected.2 Although this tendency is evident in every field of human thought, it will be appropriate to examine it first in the philosophical tradition, where it goes hand in hand with the valuation of being over becoming.

He recognized that the tendency, especially among Christian thinkers of the past, has been to deny these factors in human life.

He felt that Whitehead had yielded to the natural human tendency to conceive of God in terms which offered a merely pleasant feeling about religion without demanding the kind of ultimate commitment to the creative process itself which Wieman felt was urgently needed.

I recognize the human tendency, even in me, to «cherry pick» what fits my philosophy.

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.

When correctly understood, these principles of obligation help Christians discern what they should do and lead them in both actualizing and mediating between various tendencies and needs (the third level) which Christians believe are essential for human existence.

In taking this sixth step, Christians affirm that the «tendency toward the human and the humane (toward «Christ») in the ultimate nature of things» which has existed since the beginning of time «has become evident and clear only now in the new order of relationships just coming into view» in the Christian community To be sure, «any community which becomes a vehicle in history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestatioIn taking this sixth step, Christians affirm that the «tendency toward the human and the humane (toward «Christ») in the ultimate nature of things» which has existed since the beginning of time «has become evident and clear only now in the new order of relationships just coming into view» in the Christian community To be sure, «any community which becomes a vehicle in history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestatioin the ultimate nature of things» which has existed since the beginning of time «has become evident and clear only now in the new order of relationships just coming into view» in the Christian community To be sure, «any community which becomes a vehicle in history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestatioin the new order of relationships just coming into view» in the Christian community To be sure, «any community which becomes a vehicle in history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestatioin the Christian community To be sure, «any community which becomes a vehicle in history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestatioin history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestation.

Ever since the Enlightenment there has been a progressive tendency to deny original sin as an offense to human dignity, and to promote experiments in reaching for divinity.

The third and most important cause of confusion and conflict in the moral enterprise is the human tendency toward self - centeredness.

Sin is an ugly word that many persons do not like to speak, but it symbolizes a persistent tendency in human life.

Doing this is such an ever - present tendency of human nature that Jesus felt impelled to say in the Sermon on the Mount, «Judge not, that you be not judged.

We no longer have J. B. talking of the human tendency to start again in blind ignorance.

There are four types of evil of which the modern age is particularly aware: the loneliness of modern man before an unfriendly universe and before men whom he associates with but does not meet; the increasing tendency for scientific instruments and techniques to outrun man's ability to integrate those techniques into his life in some meaningful and constructive way; the inner duality of which modern man has become aware through the writings of Dostoievsky and Freud and the development of psychoanalysis; and the deliberate and large - scale degradation of human life within the totalitarian state.

If it is the interaction between man and man which makes possible authentic human existence, it follows that the precondition of such authentic existence is that each overcomes the tendency toward appearance, that each means the other in his personal existence and makes him present as such, and that neither attempts to impose his own truth or view on the other.

A final cleavage is necessary to separate absolutely, in a pure state, the conflicting spiritual tendencies which are confusedly intermingled in the present world, at the heart of human freedom.

This deepening and solidification has produced several highly significant developments in Buber's thought: a growing concern with the nature and meaning of evil as opposed to his earlier tendency to treat evil as a negative aspect of something else; a growing concern with freedom and grace, divine and human love, and the dread through which man must pass to reach God; a steady movement toward concern with the simpler and more concrete aspects of everyday life; and an ever greater simplicity and solidity of style.

What I have particularly in mind is that while there is much talk about taking Jesus as a key to the interpretation of human nature, as it is often phrased, or to the meaning of human life, or to the point of man's existential situation, there is a lamentable tendency to stop there and not to go on to talk about «the world» — by which Miss Emmet meant, I assume, the totality of things including physical nature; in other words the cosmos in its basic structure and its chief dynamic energy.

Human beings have a spontaneous tendency toward grouping resulting from the fact that man is essentially a social being whose deepest personality needs can be satisfied only in relationships.

What do we say about these tendencies which, in combination with the fragility of the human psyche, seem to make walls necessary?

«Biblical natural law,» he argues, «avoids the self - cleaving tendency in anthropocentric natural - law doctrine and instead recognizes human fulfillment as achieved through imitation of the divine ecstasis.»

Even if there is no serious sin in someone's life, bad things happen to all people, and when these things happen, the tendency of the average human being is to think that God is punishing them for something.

The salient features of Niebuhr's doctrine of sin, then, are the universality of sin, sin's existence as an objective fact in human experience, sin's tendency to perpetuate and aggravate itself, a meaningful sense in which there is bondage of the will, and the inability of man to extricate himself from the situation of unbelief.

One of the most disturbing features about the human heart, its tendency toward jealousy, leaped out at me once in a line by novelist Gore Vidal: «Every time a friend succeeds, I die a little.»

Niebuhr's inordinate emphasis on the doctrine of sin derives from the anxiety inherent in the paradox created by the conflict between man's freedom and his tendency toward the prideful self - dependency which is a universal human tendency.

The evils reflected in their words, and indeed portrayed throughout the Old Testament — avarice, exploitation, bribery, chicanery, and attempts at seizure of power for personal gain — are perennial human tendencies which appear in every State.

But in addition to the bondage of the past, there is the continuing tendency in human beings to corrupt any fresh achievement of new values.

There is a tendency to overlook interdependency as a part of healthy human relations, both those of husband and wife and also those of people in general.