Sentences with phrase «in such observations»

There is, I should add, no room for sanctimony in such observations.

For instance, teachers at Hamilton High School in Chandler, Arizona, have participated in such observation for four years.

Not exact matches

While they didn't fit any particular model, I can certainly share some interesting observations and insights that may have influenced their rise to such lofty positions in the business world.

Despite the fact that this study was conducted in resistance trained males, the observation that insulin and blood glucose levels decreased significantly indicates that time - restricted feeding like leangains method could also improve health markers related to patients such as diabetics and obese patients.

The chief techniques for gathering such data include mail questionnaires, interviews, retail store shelf audits, use of electronic scanners at retail checkout counters, and direct observation in stores.

But MacIntyre's observation also shows why, for non-emotivists, such surveys must always issue in a complete non sequitur: one does not abrogate the Ten Commandments by pointing to the number of murders in Detroit, or the divorce rate in Reno, or the decline in church attendance in Peoria.

How was Isaiah able to know that the earth is like a «circle» long in advance of actual observation, such as when the Apollo astronauts confirmed that the earth was indeed round in July 1969 from their vantage point on the moon?

In one such passage Holloway makesthis revealing observation:

Our inner life, which is not a matter of outward observation, has been called our internal relations with the world, in contrast to our external relations, such as being hit by a motor car.

After some preliminary discussion, I will provide a brief sketch of such a revised theology of orders and, finally, offer some observations on the application of that theology to current discussions of the role of the church in society.

I was using the news headlines (and other similar resources, such as charity reports and the like) to make the valid observation that human evil is universal in its effect and nature.

Intelligent design is based on the scientific method3: Intelligent design might base its ideas on observations in the natural world, but it does not test them in the natural world, or attempt to develop mechanisms (such as natural selection) to explain their observations4.

That said, the case has been made that if the Christian god exists, then «God should be detectable by scientific means simply by virtue of the fact that he is supposed to play such a central role in the operation of the universe and the lives of humans», with the conclusion that» [e] xisting scientific models contain no place where God is included as an ingredient in order to describe observations.»

It's just an observation... but I think these junk sites you are going to are not helping you out very much... in fact, maybe you should consider that they are what is causing you such angst and confusion on here

Another observation from such workshops: the number of laypeople in attendance slowly but surely is overtaking the number of clergy.

An inductive, empirical approach in a field such as anatomy would certainly demand more than that each new student start from scratch, with only such general observations as that people come with parts such as heads, thoraxes, loins, thighs, hearts, kidneys, spleens and an assortment of tubes.

Lest this observation be dismissed as just a superficial matter of techniques, let me immediately say that such ignorance applies most emphatically on the level of sacramental theology and liturgical theology in general.

Such a conclusion allows one who believes the bible to also believe in scientific observations and not think them contradictory.

Paradoxically, such a parent effectively denies to the child any genuine independence — as many of us have so often seen in our own observation or experience.

The atom is not just inaccessible to direct observation and unimaginable in terms of sensory qualities; it can not even be described coherently in terms of classical concepts such as space, time and causality.

Better to say that even if it does not, such a shift to the right will happen again and again because the one good thing about being in the observation car is that you can see with some clarity where you have been.

As one would expect, Nichols» theology is sound, precise, clearly argued, beautifully expressed, strewn with poignant connections and rich in insights, such as the observation that at the wedding feast at Cana, as the bridegroom fails to fulfil his traditional Palestinian - Jewish duty to provide wine, Jesus substitutes himself for the bridegroom (pp125 - 6); or the presentation of Christmas night as the dark night of our mystical unmaking and remaking (p66).

But there is no need to distance oneself from keen alternative observations such as those proposed by Vander Elst in his article.

Third, scientific reflection (in the form of observation and much speculation) on the nature of time itself also has profound implications on how man conceives of his reality as a succession of events (how man connects events in his reality)- interpreted as the passage of time - and whether those events are intrinsically connected, and, if so, whether or not such a connection is changeable.

Such a holistic view is justified, claims Whitehead, first because this sharp division between mentality and nature has no ground in our fundamental observation.

«The scientific view of the Universe is such as to admit only those phenomena that can, in one way or another, be observed in a fashion accessible to all, and to admit those generalizations (which we call laws of nature) that can be induced from those observations.»

A detailed critique of the mainline U.S. media is available elsewhere and is beyond the scope of this book.15 However, I offer these observations about the mainline media, which plays such an important role in shaping our understanding of the world and the role of the United States within it.

To many, who go so far as to agree with the observation that religion finds itself in a state of crisis (and there are, indeed, many who will not even admit the justice of such an observation) a new theological movement, which has attracted the attention of the whole Christian world, appears to be the only savior.

Among his strongest points is that observations that demonstrate gradual evolutionary changes in specific characteristics (beak shape of finches, color of forest moths, for instance) do not establish how gradual changes could bring about major evolutionary transitions that require concerted functioning of many specialized organs — such as the change from arboreal mammals to night - flying bats, or the origin of life.

Having been deemed worthy of such observation, can an object, in fact, be observed?

He cites encouraging examples of the reconciliation of those who were first scandalized, once they had actually become familiar with such new departures as the church at Assy or the chapel at Vence — familiar, that is, not by observation but by worship itself in these buildings.

This type of argument is again broadly evidentiary in nature, although it reflects not the «turn to the subject» characteristic of the appeal to individual experience, but rather a «pragmatic» or «linguistic» turn, as illustrated by Whitehead's observation that the evidence of human experience as shared by civilized intercommunication «is also diffused throughout the meanings of words and linguistic expressions» (cited in TPT 74).12 Such an appeal is an essentially historical form of argumentation.

Consider first Ogden's citation of Whitehead's observation that, in support of such an experiential description, «the only mode of decision can be by an appeal to the self - evidence of experience» (PP 87).

That there is a constitutive relation of asymmetrical dependence of the evaluative features of specifically human experience on its valuational features such that something like what Ogden calls «existential faith» is invariably involved in human existence is a conceptual observation (TPT 71f).

Such observations foreshadow the fully developed philosophy of civilization and culture contained in Al (the assessment of the practical and theoretical function of reason in FR anticipates the evaluation of the Hellenistic and Hellenic ideals of culture in Al, for example).

Such observations may point towards an explanation of Luke's omission of Salome's dance in the story of the death of John the Baptist, but they do not indicate why he dropped a whole block of materials from Mark (6:45 - 8:26).

When observations failed to disclose such circular orbits, they retained their notions of essential order by supposing that the movements could be analyzed in terms of the Ptolemaic epicycles, i.e., circles on top of circles.

While the approach of all these authors is basically the same, a few words seem in order regarding Brahmabandhab, since he was the first to advocate such a theory, as do also some observations concerning the relation between Christianity / Christians and Hindu society in Tamilnadu.

I do not have a personal interest in being part of such a group, but wonder if that fellow's observation is accurate.

According to the popular stereotype, the scientist makes precise observations and then employs logical reasoning; if such a procedure is to be adopted in all fields of enquiry, should not religion be dismissed as prescientific superstition?

But what secures such persistence or identity in occasions as we do in fact know, both from observation and from our own experience of ourselves?

He illustrated his words with the great examples from Catholic history of priest - scientists whose work was revolutionary in terms of a scientific understanding of the world, such as the 16th - century Pole, Copernicus, whose astronomical observations demonstrated that the earth orbited the sun, and the 20th - century Belgian, Georges Lemaître, who was the first to propose a «Big Bang» startto the universe.

When the author refers to other commentators on specialist subjects, such as the raising of children, she is quite precise in how she mentions them, and also from where their observations, or research, have originated.

Physics, in particular, is noted for its ability to use inductive reasoning to posit universal laws such as Einstein's General Relativity, making the claim that experiments and observations on or from earth allow us to generalise a theory into universal law, i.e. a law of physics that we believe must hold everywhere in the universe because this is a law written into the fabric of the universe.

Such power, never a matter of common observation, lies hidden in the depth of human life where the Divine Spirit cuts across the human spirit and makes it most itself.

Is the «priest - penitent privilege» properly invoked when there is no pastor - parish setting in which confession is a religious duty incumbent upon priest and penitent, when the «penitents» are not necessarily members of the priest's denomination, when there is no «confession» as such, and when the clergyman is asked to divulge not the content of a confession, but, as the legal briefs say, observations made by him «incident thereto»?

The only way to preserve the unworldly, transcendental character of the divine activity is to regard it not as an interference in worldly happenings, but something accomplished in them in such a way that the closed weft of history as it presents itself to objective observation is left undisturbed.

Suffice it to say that the conceptuality which I accept — and accept because it seems to do justice to deep analysis of human experience and observation, as well as to the knowledge we now have of the way «things go» in the world — lays stress on the dynamic «event» character of that world; on the inter-relationships which exist in what is a societal universe, on the inadequacy of «substance» thinking to describe such a universe of «becoming» and «belonging», on the place of decisions in freedom by the creatures with the consequences which such decisions bring about, and on the central importance of persuasion rather than coercive force as a clue to the «going» of things in that universe.

It is also interesting to note that where customary law — adat — deviates from religious law and can not be reconciled to it even in a formal way, it is often customary law which is observed, and such observation is not derogatory to religious sentiment nor to the conscientious observance of the religious obligations and practices of Islam.

By the 1850's it was a commonplace observation that in America the Episcopalians «have allowed the laity a share in ecclesiastical legislation and administration, such as the high church in England never granted» and that as a matter of fact even a bishop «maintains his authority for the most part only by his personal character and judicious counsel.