It appears that McGrath has got too sucked into the Popperian insight that
human understandings of the world are «theory laden» (p. 61)-- wherein human culture rather than human nature is made not just intrinsic to explanations of observations, but determinative.
That kind of critical thinking has yielded the most rapid advance in
human understanding of the world in history.
Not exact matches
Marsh calls it, «an eye - opening exploration into how children are raised around the
world and how child - rearing can inform the
understanding of human nature more broadly,» noting the author's most essential point is that «one
of the things which makes
humans special as a species is that we don't limit care to our own children.
If you consider the
world's current and imagined robots, it's hard to imagine them not benefiting from Cyc - endowed abilities that grant them a more
human - like
understanding of the
world.
Cycorp charged itself with figuring out the tens
of millions
of pieces
of data we rely on as
humans — the knowledge that helps us
understand the
world — and to represent them in a formal way that machines can use to reason.
«The value is that employees can
understand what is expected
of them and what they can expect from the company,» adds Paul Rowson, managing director at
World at Work, a global
human resources association that focuses on compensation, benefits, work - life, and integrated total rewards.
All
of the technology in the
world can't make us anything more than
human, but
understanding how our own brains work can give us an advantage over other mere mortals.
These newest results boost the case
of the those who argue that immersing yourself in a fictional
world populated by layered, complex characters can't help but increase your
understanding of how the
human mind works and make your fellow
humans a little less strange to you.
A lot
of human learning comes from unsupervised learning where you're just sort
of observing the
world around you and
understanding how things behave.
At the core
of this new entrepreneurial path is an
understanding that in today's
world of commerce, good business is relating to customers as
humans, creating wealth in a manner that supports everyone winning, for the betterment
of individuals and society.
And I believe
understanding this element
of human nature — which I'll discuss in the next section — is key to building a life that: a) involves ambitious striving toward goals and having impact in the
world, which contributes to a sense
of meaning, and b) gives you a shot at realizing true happiness by avoiding a soul - sucking competitive rat race.
Sally Jansen, Actually not ALL people inherently believe in a creator, though t is a common
human belief that the
world around them came from something outside
of its own
understanding.
Its a WAKE UP CALL to all the
human beings
of the
world but Muslims, these r the people who r responisible for killing
of innocents all over the
world, Americans have to
understand that ISLAM does not have the concept
of co-existenc this is the words
of Jinnah, if they are not stopped then the days are not far behind when US and European countries will have Kashmirs where Muslims out numbered the Natives and now dominate the place.
I think, if you look into it, you will realize that «supernatural» is just a
human concept to compartmentalize aspects
of the natural
world that we do not yet
understand.
No... essentially, God is the collective wild imagination
of a bunch
of scientifically ignorant
humans who lived thousands
of years ago and had absolutely no
understanding of the
world around them, so the only way they could possibly accept the way things were was to invent something that controlled any natural mechanism they didn't
understand.
people really need to study the bible — not for Christianity sake but for theirs - the athiest would like everyone to
understand them and used this phrase — But when I explain that atheism is central to my worldview — that I am in awe
of the natural
world and that I believe it is up to
human beings, instead
of a divine force, to strive to address our problems — they often better
understand my views, even if we don't agree.
«Time» is something
humans created to quantifying the passing
of events, because we need it to
understand the
world around us (or at least most
of us do; there are people with strange mental conditions that are fully functioning but have no concept
of time).
One
of the core points overlooked by unbelievers is that
human understanding is not exhausted by mapping the
world of nature.
Cardinal Ruini spoke
of «false interpretations»
of cosmic and biological evolution which «contribute more than a little to a purely naturalistic
understanding of man» and which also lead to «the denial
of the existence
of a personal God distinct from the
world» and the denial
of «the transcendence
of the
human subject, made in the image and likeness
of God».
The revelational rap against apologetic theology is that it either engages in a sellout to the «
world» (the self - disclosure
of God being so utterly relativized by
human wisdom that Christians are unable to tell atheists anything that they don't already know), or it is an exercise in various intellectual imperialisms, such as: «We can prove the existence
of God» or «If
human culture really
understood itself, it would find that it is striving toward that which we already have.»
Both in the secular
world and in the church, our characteristic approach to
human frailty is not chastisement and dire threats, but
understanding; not calling people to repent their sins, but teaching people the gentle arts
of self - acceptance; not an ethic
of cross-bearing, but an ethic based on the value
of self - actualization.
Theology will continually look for new syntheses to incorporate the truth that we discover in the sciences and in other
human studies into our
understanding of all things, our
understanding of God and his
world and his purposes fulfilled in Jesus Christ.
The late Hans Frei
of Yale persuasively contended that the modern
world's typical way
of understanding human life was through «realistic narrative.»
I think scripture is a rich metaphor created by
human in an attempt to
understand the presence
of evil in the
world, as well as to express their hope that it will end.
After carefully reading the Quran and examining it based on his many years
of study, a leading American theologian has concluded that via the holy book God is speaking to all
human beings around the
world, a voice that, in his astonishing book, he said he tried to transmit to readers and students, as well to himself, to deepen his
understanding.
«20 God's relation to the
world is to be
understood as analogous to the relation
of the
human self to its body.
Even if this made any sense, there would be plenty
of better eays to get across a message about who is in contol (like creating
humans who already
understand that) without making a
world in which people suffer now and can be sent into eternal punish, ent.
One possibility is that we are simply using this current language to speak
of the importance
of the church's developing its doctrine
of nature more fully and in ways appropriate to our new
understanding of the relation between
human beings and the natural
world.
From the perspective
of theology as we
understand it, all
human divisions, systems, social and political institutions, all philosophical thoughts, find themselves on the same level, on the side
of the created
world in its corruption and promise.
But if we
understand the real problems
of the real
world in any depth, we will see that specifically
human problems are not really separable from the larger reality in which
human beings are embedded.
This vocation can not be
understood if its scope is limited to private life or to the «religious» dimensions
of human life, leaving all else to the different powers
of this
world.
You mean even the never - contacted - by -
humans tribes, like the inhabitants
of North Sentinel Island (and others like them around the
world), would
understand this + sign???
Our belief in God «is built up, rather, out
of a number
of metaphysical moves and claims which, when they cumulate into a full - blown
understanding of reality, and
of the
human place in this reality, constitute a theocentric
world picture.»
«Teilhard and the Natural Environment: Pierre Teilhard de Chardin's Contribution to the Christian
Understanding of the
World, and to
Human Relationships within the Natural Environment.»
Taking note
of the altered
world - consciousness
of human beings in this century, according to which Being is to be
understood in strictly interpersonal terms, Mühlen suggests, first
of all, that the classical expression homoousios, as applied to the Son's relationship to the Father, does not necessarily mean that the Son is
of the same substance as the Father but only that he is
of equal being (gleichseiendlich) with the Father (VG 13).
This essentially metaphysical order
of the
world which
humans look for is perceived and
understood largely through concrete, accessible public symbols.
With that in mind, I generally discount all
of the science and knowledge that has been developed throughout
human history as being useful for living in the
world we
understand, but not truth by any means.
It is something like an «
understanding of existence,» except that it has implications for the nature
of the holy reality and the
world in themselves, not simply
human existence.
This «poetic dimension,» as Macquarrie calls it, is a state
of mind in which things are seen in the light
of their Being, much as Van Gogh portrayed, and Heidegger
understood, an entire
world of human involvements in a simple pair
of farming boots.
If so, then
human minds, created in the image and likeness
of God, should be able to
understand the
world in which we find ourselves; much
of the skepticism
of modern society needs then to be rethought by Christians.
That insight is nothing other than the
understanding that while in one sense God is indeed unalterable in his faithfulness, his love, and his welcome to his
human children, in another sense the opportunities offered to him to express just such an attitude depend to a very considerable degree upon the way in which what has taken place in the
world provides for God precisely such an opening on the
human side; and it is used by him to deepen his relationship and thereby enrich both himself and the life
of those children.
«The
human world,» Buber wrote in 1952, «is today, as never before, split into two camps, each
of which
understands the other as the embodiment
of falsehood and itself as the embodiment
of truth.»
Education, travel and communications have improved
understanding among people and spread the acknowledgment
of human rights as everyone's due throughout the
world.
It is therefore most helpful in the struggle for the
understanding and implementation
of human rights in different situations in the
world.
Every interpretation
of the meaning
of human experience, every
understanding of the
world in its totality, must by necessity start from some particular stance — or, better, must find some particular point that is taken to be
of special importance among all the events or occasions; it provides a clue to the totality
of experience.
If we rightly
understand the point
of God's action in the
human existence
of Jesus Christ and all that his existence implies, then we must say that the Church is the community in which God's active love is both disclosed and released into the
world.
Naturalistic and secular
understandings of human beings and the natural
world simply can not produce inherent
human value.
It might be said that the history
of the past half - century is the story
of human attempts to secure
world - community, the triumph
of righteousness and justice, the establishment
of understanding among the peoples
of the earth, but always through the exercise
of some variety
of coercion.
It is the book which the Church recommends people to read in order to know about God in His relation to man and the
world, to worship Him intelligently, and to
understand the aim and the obligations
of human life under His rule.
In other words, the sacrifice that saves the
world is first
of all a kind
of commerce between the
human and the divine, something the Hindu
understands as well as the Christian.