Sentences with phrase «humans experience without»

The biological crisis humans experience without attachment is as important as our physical needs.

About God there is considerable doubt and uncertainty, not only in the secular world but in Christian circles as well, with various attempts to preserve the meaning and value of God for human experience without the personal God of historic Christian faith.

Not exact matches

I will remember that failure is part of the human experience and that I can not have great success without tasting some failure.

Without echoes and remembrance of our human experiences, where is eternal life?

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.

I believe that a careful investigation of the class structure of our capitalist society would persuade us that Peace is not attainable at the human level of experience without Justice.

Without the control provided by the doctrine of creation, they devalued human experience, dismissing it as having no positive religious value.

Whitehead's project to find, in occasions of human experience, patterns or structures that can be generalized, presupposes and implies the view that human beings are wholly, and without remainder, part of the natural world.

If we take seriously Whitehead's claim that the fundamental form of order and hence of value is aesthetic, and the accompanying principle of relatedness, it is obvious that unilateral power (the ability to affect without being affected) inherently inhibits the growth of value in human experience.

There then is the possibility that philosophy can be the completion of human religious experience without naturalizing it.

On the other hand, without the dramatic and poetic expression of the reversal in God's love play, when Krishna is conquered by Radha and the divine bows to the human, the full reality that the devotee experiences would not be expressed.

As a result sufficiently varied forms of mind or experience, some vastly different from human minds or experiences, could without contradiction be thought to relate themselves as molecules, atoms, or particles do to one another, and to our perceptions.

He who thinks that the world, without any such unity of significance as constitutes an experience, would still have been or might be a real world, and who deduces this from the fact — which spiritualism accepts — that the world without a particular human personality, Mr. X is perfectly possible, must also be one who thinks that if from «himself» those qualities which make him Mr. X were to be subtracted, nothing of the nature of mind would remain — in short, he is one who does not believe that other minds are members of himself.

There was the antidualistic motive: belief that some such actualities are without any experience of their own, when joined to the fact that the human existence with which philosophic thought must begin is just a series of experiences, makes it impossible to think of these extremes as contrasting but connected instances of one basic kind of actuality.

If it is kept small enough and relevant enough to its members needs, it can be a wonderful (albeit not without problems, us humans being who we are) experience.

No one could honestly read the letters of the New Testament without becoming aware that not only the writers themselves but scores of other people were looking at life and death in a way in which they had never been looked at before, and were experiencing a contact with the living God unprecedented in human history.

At their most successful, restorers retrieve from the incommunicable past something of two elements the world too often otherwise does without: the experience of the truly human and the surprising holy.

Clear examples of such receptive awareness in normal adult human experience are hard to find, for we can not question our experience as to its contents without using signs.

By extension every good deed, every struggle for justice and deliverance from oppression, every effort to care for and show concern about those who are in need, will be not merely a reflection of the divine mercy and righteousness but also an instrument for the bringing about of just such shalom or «abundance of life» for God's human children, So one might go on, almost without ceasing, to show that response in faith to the action of God in this vivid moment has its implications and applications for the whole range of human life and experience.

This remainder is far larger in human experience than in most other occasions of experience, but no event is wholly determined without remainder by its past.

Only suffering can convey the feeling of insufficiency, without which the human person experiences no need of salvation.

Rather, it is in the very manner in which he develops and emphasizes the distinctiveness of the Christian story — focusing on its own internal criteria for truth without reference to publicly accessible criteria of common human experience and rational inquiry — and the relation between the church and the world.

And long before reading Sam Keen's Beginnings Without End, I was quite aware from my own experience that death and resurrection, finding oneself only through losing oneself, are built into the very structure of human life.

Thus, for all he shows to the contrary, the only thing in our concept of human knowledge that derives from our direct intuition of God is the idea of totality or all - inclusiveness, just as he himself allows that we can very well experience «the inclusive something» without experiencing it as «an inclusive experience» (1948, 39f.).

«20 God could not become a man without thereby abandoning his divinity (as in Altizer's Sabellianism), but he becomes fully human in intimately incorporating into his own being peculiarly human experiences and sensitivities, thus accepting an inexhaustible concern for human purposes, achievements, and failures.

What is meant is that implicit in every human experience are all five of these types of experience, and that one can not fully explore any one of the five without coming upon the other four also.

That Whitehead should have borrowed from human experience the term «society» and then employed it systematically to refer to a certain type of «derivative existent» without intending any metaphysical implication in the context of human social affairs, would have been not only careless on his part, but what is worse, fraudulent.

We are recognizing here that in human experience we are not without a glimpse of the meaning of the Kingdom, and that in Christian experience we have seen its truth.

We condemn drug traffickers for sacrificing their children, their integrity and their human dignity just to make money or experience pleasure — without seeing that our whole society operates that way.

Calvin understood that doubt was a part of the faith experience, because human nature itself finds ideas about God and His goodness so outside of what we can understand: «For unbelief is so deeply rooted in our hearts, and we are so inclined to it, that not without hard struggle is each one able to persuade himself of what all confess with the mouth: namely, that God is faithful.»

Faced with these wonderful facts of human life (charity, beauty, etc), evolutionary reductivists default to subjectivity, assume that our impressions of value are illusory and see moral reasoning as a sophisticated mechanism to get what we really want (a free decoder ring to anyone who, without laughing, can explain my Petco experience in these terms).

The reality underlying human experience is timeless and without differentiating qualities.

Whitehead returned quite unquestionably to experience, without, however, having given his theories a systematic empirical basis in the sense of empirical human science as we now understand it.

Whatever else human beings are or become, they are, always and at bottom, also beings with an uncomplicated, innocent attachment to their own survival and ease, beings who experience and feel, immediately and without reflection, the goodness of their own aliveness.

Transfer is not involved because the act of prayer takes place solely within human experiences in which the person is confronted immediately (i.e., without mediation) with the reality of his own existence and of his world on the deepest levels of awareness (change, dependence, etc.).

What is more, a re-experiencing of our experience without the blinders put on us by several centuries of «sensationalist» philosophy can lead us to question the legitimacy of the picture of an indifferent, totally non — teleological universe apparently entailed by this truncated rendition of human experience.

How could he suffer on our behalf without experiencing everything that human beings experience?

They can feel sincere but detached sympathy, can send money for world hunger projects, write to governments about human rights violations, boycott multinational corporations which exploit Third World people all without necessarily experiencing disruption in their own lives.

«Human being and experience» are here phenomenologically described as universally available without class determination.

It affirms that «the last word is not darkness,» but it does so without denying the depths of human experience of suffering.

How can anyone reject such a large part of human experience over the ages, without a huge ignorance in their character or mind?

Luke, Without freewill you could not experience Love or Joy as we humans can.

Second, I suggest that the talk about «resurrection of the body» is an assertion that the totality of the material world and of human history, as well as of every man in that history who, with his brethren, has achieved good in his existence in the world, is usable by God who through it has been enriched in His own experience without changing in His supremely worshipful deity — the God unsurpassable by anything not Himself, but open to enrichment in being what He is and in terms of what He does.

Soul - crises such as mine, if experienced within an empathic and compassionate human relationship, within a culture that makes room for them without judgment and condemnation, have the possibility of becoming opportunities for personal growth and transformation rather than dreadful experiences simply to be endured and survived.

(I might say in this context that I find Muray's apparent criticism of Hauerwas on the point that the latter focuses too much on Christianity's «internal criteria of truth without reference to publicly accessible criteria of common human experience and rational inquiry» (87) somewhat ironic.)

Without this ability to reflect the full range of human experience, it never would have lasted.

If they try to negate the culture completely, they find themselves without a genuine tradition with which to work, and they neglect those basic guidelines which the culture itself has developed through long experience in order to avoid the pathological dead ends of human psychology.

Food is perhaps the most important and integral part of a human experience — it is representative of place, culture, and time — we would be nothing without it.

But the experience of actually doing it, without getting paid by the hour and having its parents come home soon, is fundamentally indescribable, which, in the case of protracted crying, is probably a good thing for the future of the human race.

These benefits include but are not limited to the power of the human touch and presence, of being surrounded by supportive people of a family's own choosing, security in birthing in a familiar and comfortable environment of home, feeling less inhibited in expressing unique responses to labor (such as making sounds, moving freely, adopting positions of comfort, being intimate with her partner, nursing a toddler, eating and drinking as needed and desired, expressing or practicing individual cultural, value and faith based rituals that enhance coping)-- all of which can lead to easier labors and births, not having to make a decision about when to go to the hospital during labor (going too early can slow progress and increase use of the cascade of risky interventions, while going too late can be intensely uncomfortable or even lead to a risky unplanned birth en route), being able to choose how and when to include children (who are making their own adjustments and are less challenged by a lengthy absence of their parents and excessive interruptions of family routines), enabling uninterrupted family boding and breastfeeding, huge cost savings for insurance companies and those without insurance, and increasing the likelihood of having a deeply empowering and profoundly positive, life changing pregnancy and birth experience.