Sentences with phrase «human terms rather»

The tower and the city are misguided attempts to achieve unity on human terms rather than on God's terms.

Not exact matches

«The issue is not that middle - class workers are doomed by automation and technology, but instead that human capital investment must be at the heart of any long - term strategy for producing skills that are complemented by rather than substituted for by technological change.»

Hoffman credits Joi Ito, director of the MIT Media Lab, for the term «extended intelligence,» or «treating intelligence as a network phenomenon and using A.I. to enhance, rather than replace, human intelligence.»

Rather, it is to remind you that the next time you are tempted to buy into something that promises emotional excitement and rapid payoffs, to over-leverage yourself or take more risk than you should; consider, instead, looking to one of the 50 or 100 incredible businesses that are as close to sure long - term bets as anything in human civilization.

Rather, specifically human existence is, in Whitehead's term, a «personal society,» i.e., a temporal sequence of occasions which share, by virtue of inheritance from the earlier to the later, a defining characteristic that makes the man or woman in question just this individual and not some other.

Rather, the setting of my story and the congregation's portrays my own body and that of the local church essentially in human terms, but my factual portrait of the world is darkly shaded by the tragic inevitability of God's inexorable plan.

Or rather, in applying them to trees or rocks or stars, we may suddenly find that they are unfamiliar terms, and that we hardly know even what other human creatures are.

Bonhoeffer maintained that interpreting the Bible in terms of the present age is to make man the measure of the Gospel rather than to learn from the Gospel the true norm for human existence.

In particular, production can be expressed in human rather than mechanical terms.

«In a first phase, the attention of this discipline was oriented, rather, to problematic situations within society -LSB-...] With the theological emphasis, John XXIII treats more decisively the question of all this in terms of the human person -LSB-...] John Paul II then reinforced this -LSB-...] In the logic of this Encyclical, we find then a further stage, perhaps a third phase in the reflection on social doctrine.

The term growth had the obvious difficulty of leading one to think of «created goods» rather than of «creative good» (the distinction made in The Source of Human Good) as the supreme value — Wieman's idea of idolatry.

We think of heaven as a place where perfect love will render justice unnecessary by showing how impossible it is to achieve in human terms, rather than as the place where the power of love will make justice finally possible.

Surely we should talk in terms of intensity of divine Activity and fullness of human response, not in terms of «above» and «below,» «in» and «out,» «entrance,» and the like — these are mythological terms, and for our own day they are outworn rather than significantly evocative mythological terms.

The difference between I - it and I - Thou is not carried over from the German to the English in translation, but the difference is important in indicating the two stages of Buber's insight into man — first, that he is to be understood, in general, in terms of his relationships rather than taken in himself; second, that he is to be understood specifically in terms of that direct, mutual relation that makes him human.

According to the Christian faith, God's involvement in human existence is not in terms of abstract truths and generalized principles, but is rather a matter of interactive sanctification of the actual context in which humans live.

Complete human response to the divine prompting may be a necessary but not a sufficient condition for the Christ - event if we define such response in relative rather than absolute terms.

While Paul's thought is by no means always clear, and perhaps from letter to letter not always exactly the same, it is nevertheless certain that his concept of resurrection can be clearly distinguished from that of the traditional «bodily resurrection».27 Paul does not speak in terms of the «same body» but rather in terms of a new body, whether it be a «spiritual body», 28 «the likeness of the heavenly man», 29 «a house not made by human hands, eternal and in heaven», 30 or, a «new body put on» over the old.31 In using various figures of speech to distinguish between the present body of flesh and blood and the future resurrection body, he seems to be thinking of both bodies as the externals which clothe the spirit and without which we should «find ourselves naked».32 But he freely confesses that the «earthly frame that houses us today ’33 may, like the seed, and man of dust, be destroyed, but the «heavenly habitation», which the believer longs to put on, is already waiting in the heavenly realm, for it is eternal by nature.

The term «resurrection of the dead» should not be interpreted as a hope for the prolongation or restoration of our own conscious existence, but rather a hope that human life has meaning, that when our conscious existence is ended, the historical life we have lived may be raised before the eternal Judge, and may be vindicated, as being of some value for that Kingdom which is eternal and for whose fuller manifestation on earth we ever pray.

In other words, the Greek temple helped the human observer to organize his world in terms of objective forms, rather than in terms of subconscious forces or aspiration for some superhuman state.

Thus, it is only if one is already convinced that the term «God» has to do with questions concerning the value or worth of human life that one appropriately invokes the experience of value as evidentially relevant to proposals regarding this term.15 Appeals to experience do not, therefore, establish relevance, they rather assume it.

I should agree with Buri and I should say that the point of the Christian gospel is to «re-present», as Ogden puts it, that possibility; to «re-present» it in starkly human terms, under human conditions, in Jesus as what I like to style «the classic instance» of what God is always «up to», rather than the totally other or the sheer anomaly, as so many (including Bultmann, presumably) would wish to regard him.

In the mainstream of Christian thought this descent, as it were, of the divine to share in our human existence was conceived in substantial rather than dynamic terms.

This doesn't mean that we're physically prepared for some cataclysmic event in terms of having a well - stocked fallout shelter, but rather that we enjoy the mental exercise of imagining the imminent peril and possible means of survival for humans as a species.

(Henceforth we shall be using the term «history» in the sense of human history rather than natural history,)

Is this any more than a rather romantic way of pointing to the traditional difficulty of speaking about the holy God in human terms?

Thorpe stated that he personally had found Whitehead's thought of little help in relation to his own work on animal behaviour which was largely concerned with birdsong, but I think Suzanne Langer has shown that it may indeed be illuminating to think of problems of animal communication and eventually human language in terms of instructions, subjective aims or feelings, rather than in terms of information and description of states of affairs.

Unfortunately, «Christian» has become a term that carries a lot of pretentiousness, so it seems to me that we might need to do a bit triage by shelving the label «Christian» if it helps us figure out what it means to be human, which may help reinvigorate the term as people see Christ in our human engagements rather than our church attendance.

Rather, the contrast term was some other way of understanding, having to do with guiding human action («practical» understanding) and with making things («productive» understanding).

What irked Macintosh was that Wieman talked about God as «the growth of meaning and value in the world» and saw no evidence pointing to God as a person; Wieman thought that Macintosh, though starting with empirical evidence, proceeded to interpret God in terms of human wishes rather than in terms of the facts.

So rather than thinking of competing and separate civilizations, we should think in terms of only one human civilization (one human story), comprised of multiple geo - cultural domains that contain sub-cultures, much like an ocean into which many rivers flow.

Therefore, rather than thinking in terms of multiple and competing civilizations, we need to think in terms of one fluid human story, comprised of multiple geo - cultural domains that contain cultures and sub-cultures.

When infrastructure plans are based on a set climate scenario, rather than a flexible one, it can be very costly in both human and economic terms, especially in the developing world, the paper argues.

Behaviors that evolved as survival mechanisms to ensure that an animal feeds itself become inconvenient and potentially detrimental side effects in industrialized human populations where cardiovascular disease, diabetes, and obesity, rather than starvation, pose greater risks to long - term survival.

However, in terms of extending the distance of wireless power, CMRS, for example, has revealed technical limitations to commercialization that are yet to be solved: a rather complicated coil structure (composed of four coils for input, transmission, reception, and load); bulky - size resonant coils; high frequency (in a range of 10 MHz) required to resonate the transmitter and receiver coils, which results in low transfer efficiency; and a high Q factor of 2,000 that makes the resonant coils very sensitive to surroundings such as temperature, humidity, and human proximity.

«Most researchers studying late human evolution will use the term to refer to older lineages, not directly linked to modern lineages, rather than (meaning) less evolved and adapted, or less clever,» Douka said.

The metaphor implicit in the term «singularity» as applied to future human history is not to a point of infinity, but rather to the event horizon surrounding a black hole.

Most data on the long - term effects of anabolic steroids in humans come from case reports rather than formal epidemiological studies.

The real truth is that although it sounds good because raspberries are healthy right... in the long - term, supplements like this can help you gain weight because (1) they aren't actually made from raspberries, but rather in a lab; (2) they have never been tested on humans and side effects are largely unknown; and (3) many people gain weight when taking the supplement.

It should be noted that inorganic and organic are not terms used to indicated pesticide usage, or even human activity, but rather the other metals and elements the arsenic is bound to.

«If you happen to be shooting for someone «out of your league» (in terms of attractiveness, at least), you may be more likely to succeed if you get to know the person for a while rather than going for it immediately,» said the study's lead author Lucy L. Hunt of University of Texas at Austin's School of Human Ecology.

It's not that the climax is over the top hokum, but rather that it deals with human reactions that play false given the realism (an interesting term considering that this is a ghost story) that has gone on before.

The handling of the BDSM sex play is dreadfully cliched in terms of structure (3 heated romps and a final dramatic one); however, the actual presentation of the «love scenes» recalls the style of director Adrian Lyne (Unfaithful, Nine 1/2 Weeks), favoring artsy close - ups of human form, curve and the intimate sensations of touch, feel and response, rather than the raw carnality seen in something like Basic Instinct (my generation's landmark erotic thriller movie).

Rather, we believe it works because investors are human and, as they search for a signal in the noise that surrounds the stock market, they often attribute too much meaning and overreact to information that proves to have little to do with the long - term value of their investments.

As a good dog chaperone — I choose this term over «owner» as a reminder that the relationship between humans and dogs is one in which both living beings must be enriched — we have a responsibility to our companion animals to teach them that being alone is not something to fear; rather, it should be embraced as an opportunity to relax and regain strength.

But when our dogs become aggressive about keeping hold of their bones or toys or bed, the first thing we must do is not to see the issue as one of our dog engaging in «point scoring» with ulterior motives of longer term control of his human pack, but rather as one of safety for ourselves.

Rather, we want to reinforce, or encourage good (more socially acceptable in terms of human standards) behavior.

Other classic or career - defining works from the past 50 years punctuate the exhibition, from Rodney Graham's breakout, time - bending cinematic short, Vexation Island (1997), to a trio of Marina Abramović films — Freeing the Mind, Freeing the Body, Freeing the Voice (1975)-- in which the expectation of a human's potential is also tested, albeit in stark physical and mental terms, rather than through Graham's comic flourish.

Acclaimed Japanese artist, Hiroshi Senju's solo show in Sundaram Tagore Gallery awards the viewer a glimpse of serenity and an inkling of the passage of time as planet earth measures it rather than in fleeting human terms.

Instead, he focuses on what could be termed the para-figurative: a mode of thought and production that treats the human form not as a discrete entity, but rather as a massively distributed data set occupying the interstitial gap between innumerable technologies — often designed by corporations and the military — to outline, project, destroy and re-create the body.

In this exhibition, rather than using the term in the anatomical sense, «cardinal planes» are used for psychological self - examination as humans living in the contemporary world.