Sentences with phrase «kind of problem from»

Despite Samsung programming in a feature to prevent this kind of problem from happening, some users say that it's happening.

Most pets (and people) suffer instead with food sensitivities and intolerances, which are a different kind of problem from a true food allergy.

What will prevent the same kind of problem from happening again.

Better planning on your life insurance portfolio would eliminate many of these kind of problems from occurring.

Not exact matches

When I look at the truly horrendous numbers from United Parcel today, when I read once again about how McDonald's knows it has problems and will address them with alacrity, I can't help but wonder: when will someone finally be held accountable for this kind of subpar performance?»

While that approach may work well for retaining existing readers, it suffers from the same kind of problem that a hard paywall does: attracting new readers.

After walking away, bruised but alive, from the kind of disaster that has brought companies down, in late 2009 Maple Leaf returned full attention to the dull but devastating problem of currency and commodities.

There is simply no way back from these kinds of problems and any proven violations must result in immediate termination.

The problem of how much to pay CEOs from this point of view, and what combination of kinds of payment to offer (cash, stock options, etc.), is hotly debated by top business scholars and economists.

Old news, you might say, and no big deal, but remember that these kinds of problems when they arise tend immediately to be suppressed, and only become public when there is no way to prevent information from leaking out.

While the #MeToo movement has led to the downfall of individual men, the kind of sweeping overhaul that is occurring at Nike is rare in the corporate world, and illustrates how internal pressure from employees is forcing even huge companies to quickly address workplace problems.

No problems from credit - card losses of this kind have yet been reported, however, and the card - issuing banks are fully able to price or quantitatively limit such a risk.

This kind of classical free market viewed capitalism's historical role as being to free the economy from the overhead of unproductive «usury» debt, along with the problem of absentee landownership and private ownership of monopolies — what Lenin called the economy's «commanding heights» in the form of basic infrastructure.

Whether or not you find Thiel's specific complaints about Gawker persuasive, the larger problem is that this kind of tactic systematically shifts power from the media to wealthy people.

The problem: Cutting off benefits to people who live in communities already suffering from massive job loss and poverty is kind of a dispiriting business.

From his view, our problems are mainly ones of prudence and confidence, both of which can be fixed by the right kind of statesmanship.

Perhaps the White Rose, in the limited space available in their leaflets, could do no more than raise the basic point that the Nazi policy of extermination of the Jews was of a different kind altogether from the earlier anti-Semitism, which for all its enormities would never have suggested that the solution to the so - called «Jewish problem in Europe» should be mass murder.

I now believe it does a tremendous disservice to honorable people who are faithful believers to place on them the additional burden of guilt, shame and magnified suffering that comes from the kind of doctrine that promotes (sells) prayer as a magic talisman which will somehow change God's mind, alter physical circumstance, and fix intractable problems — if only the one praying has enough faith or asks in the right way or lives a holy enough life or professes Jesus enough or waits patiently or never gives up or any of a hundred different gotchas that can be called upon to justify the lack of an affirmative answer.

It kind of sounds like the scene from Ghostbusters when they were reading about the history and beliefs of that cult that was causing all the problems.

No sooner had I finished my piece for Faith magazine's last issue (in which, my readers may recall, I encouraged Polish Catholics to keep themselves at arms length from the secularised and indifferentist ethos of many English dioceses) than news emerged that one English bishop at least had done something to try to address the problem, and that he had in the process aroused the kind of secularist hostility which is, I strongly suspect, — certainly in this country — the only really reliable sign that the Catholic Church is being faithful to its vocation.

Under the legalistic kind of internationalism described above, it is not possible to prevent issues and problems from developing to the point of desperation.

(As Joshua Reynolds put it in the eighteenth century, «There is no expedient to which a man will not resort to avoid the real labor of thinking») However, we can keep this problem from getting out of hand if we remember that different kinds of statements are verified in different ways.

The other kind of problem is more insidious: bad translations from the original Latin (or, as I guess we have to say nowadays, from the «normative» Latin version, which is itself usually a translation from Italian or French).

«11 A taste for opposing John the mystic to Paul the apostle of justification by faith leads to neglect of this other kind of «juridical» thought, this other problem of justification which derives its coherence from this horizon of the great trial on which all theology of testimony is projected.

You could say that the list of challenges facing each diocese in western Europe is well - rehearsed: the secularism that we're fighting, inside and outside the church; the pressures on families; the pressures on education; engagement with the young; the problems caused by a kind of poverty that just alienates people from life and also from the Church.

Religion can be easygoing, apathetic about the world's need, a kind of modern monasticism that retreats from the challenging problems of society and seeks only peace of mind.

To an extent, a lot of these problems in regard to life stem from a kind of fear of abandonment.

We saw all kinds of problems with Father Meier's near divorce of the «Jesus of history» from the «Christ of faith,» and with his extremely truncated definition of history and of the historian's task.

The main problem here is that in Christian theology, in distinction from the Bible itself, «salvation» has become a kind of absolute.

If a person has inappropriate urges (by that I don't mean gay, this is Pedophilia folks) they could see the church and it's celibacy rules as a kind of sanctuary where they may feel they can hide from their problem & hope God cures them.

They also result from the sheer complexity of many problems, but this fact of complexity too easily becomes a kind of umbrella under which the more deliberate efforts to prevent change are the more effective.

For all of the weariness we certainly feel from the worldly admixtures that fill these sorts of tales, where our efforts or our supposed innate goodness solves the problems of an imbalanced world — and the Disney franchises certainly are chief among these offenders — I was reminded that their breathtaking reach is a kind of pre-evangelism that we must mine for the sake of the Kingdom.

Among philosophers working on the mind / body problem, the word «qualia» stands for all those features of consciousness that give awareness its specific identity as a particular kind of experience: the redness of red, the sadness of depression, the piquancy of papaya juice, the irksomeness of traffic jams, the crankiness that comes from insomnia, the hurt feelings arising from playground taunts, and so forth.

Far from obvious are the ethically appropriate approaches to the problems of pornography, glamourized violence, and stereotyping of any kind, especially racial or sexual.

But I also fear that the progressive Christian church is suffering from another kind of problem, a kind of lawless love.

From the philosophical point of view, the central problem of ethology is the relation between purposiveness («purpose» here has the usual meaning — a striving after a future goal retained as some kind of an image or idea) and directiveness.

At first glance, the formulation of the problem from which Whitehead proceeds in MC — he still clings to the presupposition of the cosmological adequacy and precision of the theoretical language of mathematics — must seem to be itself an aporia: Whitehead wants to investigate various ways — in the first instance internal to mathematics (but cf. MC 465, 524)-- of considering the «nature of the material world»; at the same time, however, he wants to understand this world as a unity which, even though conceived as in motion, consists of only one kind of entity (MC 468, 479, 482, 525).

Hasker's third proposition is that for the problem of divine non-intervention to be a real problem, «we must be able to identify specific kinds of cases in which God morally ought to intervene but does not» Many critics of (traditional) theism probably already have a more or less vague list of such cases, which might include genocidal events, such as the Nazi holocaust and the Rwandan massacre; wars; large - scale natural disasters; conditions of chronic poverty, in which millions of children die from starvation or are permanently stunted because of inadequate protein; the sexual molestation of children, which often leaves them psychologically scarred for the rest of their lives; death preceded by long, painful illnesses, such as cancer or AIDS, or by mind - destroying conditions, such as Alzheimer's disease; and the kinds of events described by Dostoyevski, such as the soldier using his pistol to get a mother's baby to giggle with delight and then blowing its brains out.

Part of the problem is that we are all too often trying to sell something, telling people that finding Jesus will miraculously makes their lives perfect — and perfect being defined as getting whatever you want and never having to worry about anything — far from the kind of Christian life we are called to.

The loss of meaning to contemporary man of biblical and theological language, and the problems resulting from the accelerated process of secularization and technological advance, present special problems to contemporary preachers that make the recovery of our Lord's kind of preaching more than ever imperative.

This general intuition of mystery may be brought to explicitness if we look at certain kinds of questions that differ from the ordinary but which we are quite likely to ask only at the «limits» of our ordinary problem - solving.

«We need to get involved because this has become a kind of national crisis with about 1 in 10 adults are now suffering from mental illness so we're just called to be involved because this is becoming an absolute sort of epidemic problem.

It is obvious that in dealing with the Graeco - Roman world at the time when Christianity came into existence our problem is not to obtain sufficient materials for study but to make some kind of selection from these materials.

yeap, her blog was a tough one to choose from, but that's the kind of «problem» I love to face

Green smoothies are goitrogenic and cause hypothyroidism, almond milk and other non-dairy milks can make you psychotic, and kombucha and green tea are loaded with fluoride which causes all kinds of health problems from migraine headaches to arthritis to ovarian cysts.

Saturated fats and Trans fats cause all kinds of health problems, so yes, stay away from those.

So... with this kind of «getting players as cheep as possible» or «hard to get top players» problems... all we need now is to Old Man Wenger makes Tierry go away from AFC!!!??? Wenger should take some advices from TH instead..

«The problem with gambling of any kind is that it creates debt,» says John Dowd, the Washington, D.C. - based attorney whose investigation of Pete Rose's gambling led to Rose's lifetime expulsion from baseball in 1989.

thanks for the sensible comment fatboy yep i know i do get that they do nt really mean it, but i just cant come to terms with that, i do nt really expect civilised culture in a sport but generally from the people in the world, yep you are right about the real world, maybe thats the reason it annoys me extremely, i mean look our world is rotten to the core, the human mindset is terrible when it faces danger or problems for himself, and maybe thats the reason i just want football to stay as just as an entertainment industry but when i see that people even here let the words flow in any kind of way just because the are frustrated, i really cant come to terms with it, i really love black humor and some akbs react angrily when some fans tell some wheelchair jokes or for example on the post from admin where one could write jokes about wenger, some were really awesome, but when people cant control their emotion after a game and abuse other people it just irritates me as hell cause i really think that thats one of the big problems in the world..

A spud could come on here and say all nice things and then come back later and edit it, with all kinds of swear words etc etc» which could cause problems for Admin from Google etc.