Sentences with phrase «knowledge of the world by»

Schools that deliberately focus on imparting knowledge of the world by restoring wonder and excitement in the classroom are often called «knowledge - rich.»

Especially in high - poverty elementary schools, we waste precious years by giving kids a steady diet of reading and math rather than building their knowledge of the world by immersing them in history, science, and the arts.

Not exact matches

Over the next two years, White worked to gain an intimate knowledge of gait analysis, and by his mid-20s, he was straddling two very different shoe worlds.

Second, AI capabilities are rapidly advancing across perception and cognition fueled by data and knowledge of the world.

NEW YORK, March 6 - Citadel, one of the world's largest hedge fund managers, has cut staff by more than 30 percent in one of its stock - picking units in what several people with direct knowledge of the layoffs described as a surprise move.

By joining the Rotman EMBA program, you gain immediate access to the knowledge and experience of a network of seasoned international business managers — your fellow classmates, who come from around the world.

David's experience in the Exempt Market during his career provides high - level insight and a wealth of knowledge to Equity Crowdfunding that is taking the world by storm.

To receive such an inspiring injection of knowledge especially by the World Economic Forum was never expected by me.

The development process of their projects wasn't affected in any way by the new Chinese laws, but if you bend the logic in some way, you can interpret people's reaction based on Singapore's geographical proximity to China and the lack of knowledge in some parts of the world about the relationship between Singapore and China.

And if you think that they did it all by weighing down on bitcoins, then you really need to broaden your imagination and knowledge of the digital world.

In the business world, the binary options trading is a simple way to put your knowledge of the market and its fluctuations to use and take advantage of it by buying put or call.

His «formal exposition of the concept of God's self - communication» in terms of four pairs of interrelated concepts, that is, (a) Origin - Future; (b) History - Transcendence; (c) Invitation - Acceptance; (d) Knowledge - Love, by his own admission is more a brief sketch than a full - scale presentation of a new interpersonal understanding of the God - world relationship.

But by having faith and humility that this is an interesting world and there is so much out there, you expand the circle / sphere of knowledge for all mankind.

Just by hinting at the existence of moral knowledge, Dawkins gives us reason to doubt that we actually do live in a world ruled by gangster genes.

This reality of technocracy as experienced by the peoples in the third world is known as concrete historical knowledge in the stories of the victimized people.

Hence there arises the question whether the religious ethic of love is possible without the belief in an ethical God and World Sovereign, or knowledge of this God, which can be replaced by a belief in Him.

Science is our knowledge of the natural world obtained by observation, experiment and theoretical analysis.

For if, after they have escaped the defilements of the world by the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and are overcome, the last state has become worse for them than the first.

Since God is internally related to the world, divine knowledge is an immediate, sympathetic awareness (see, e.g., Hartshorne, «Philosophical and Religious Uses of «God» «in Process Theology: Basic Writings, edited by Ewert Cousins, page 109; also see Schubert Ogden, «The Reality of God,» p. 123 of the same volume and Jantzen 1984, 81 ff.).

Three children experienced a series of extraordinary visions in 1917 and were given a message that was both extraordinary and very ordinary: people must pray and do penance (that was the ordinary bit; these things are central to Catholic life, always have been and always must be) and failure to do this would ensure that evils would be spread by Russia across the world (an extraordinary statement to make to children living in an obscure corner of Portugal with limited access to any knowledge of Russia or indeed to anywhere else outside their local area).

The quotation captures the noble project of the book in this way: «The old Catholic religion - culture of Europe is dead... the inheritance of classical culture... has been destroyed, overwhelmed by a vast influx of new knowledge, by the scientific mass civilisation of the modern world.

When Adam and Eve misused their wills in the Garden of Eden by eating fruit from the tree of the knowledge of good and evil, sin entered into the world, and with it came death, decay, and destruction.

Ignorance of the space - age world in which the message takes shape is not justified by the low religious - knowledge quotient of commentators such as Roger Bingham.

Religion is a tool used to shape our world, and the bible and other religious texts are full of clues because they we're written by those who guard the knowledge.

By removing the requirement of divine relativity we would be free to develop a conception of God that could have objective knowledge of the world.

Adam 1, created in the image of God, does so by conquering the universe, imposing his knowledge, technology, and cultural institutions upon the world: religion affirms this apparently «secular» mandate.

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 has to struggle to combine creation by a free act of will with the absence of alternative possibilities for God, and to combine the contingency of the world with the necessity of God's act of creation and with the necessity of God's knowledge of that world.

By contrast, our third exemplar, Kant, refused to credit such knowledge at all, concluding with Hume that, from the world of sense and experience reason could never proceed farther than mere «appearance.»

But Hartshorne effectively replies that, even if finite beings depend for their existence on the creative activity of God, it still remains true that if God had created a different world then He would have been somewhat different from the way He actually is by virtue of the fact that His perfect knowledge would have been of that world rather than of this world; and so the point still holds that divine cognitive relations to the creatures are partially constitutive of God.7

While this veneration of the past and suspicion of the new is by no means absent in our world today, it is no longer the dominant attitude of modern man concerning the source of true knowledge.

Maybe they ask us to listen to a voice that provides an opening to freedom by providing a perspective other than our own, enunciated by the voice of the one who creates this world at every moment and knows where it is going, who calls prophets to speak and knows the purpose of their words, who sows the seed of the word with joyful abandon, secure in the knowledge of the harvest.

Knowledge of the world, unless ruled by knowledge and control of the self, in the end means self - desKnowledge of the world, unless ruled by knowledge and control of the self, in the end means self - desknowledge and control of the self, in the end means self - destruction.

Indeed, the Dialectic of practical reason adds nothing to the principle of morality, assumed to be defined by the formal imperative; nor does it add anything more to our knowledge of our duty than the Dialectic of pure reason adds to our knowledge of the world.

These letters try to guide people to paths of good conduct by discussing such topics as knowing God and knowing one's self, understanding one's situation in this world and in the life to come, seeking knowledge devoutly, and behaving devoutly.

Knowledge of rewards keeps Christians from being blown outside the will of God by the storms of life or from drifting away from Him, lured by the attractions of the world.

The good news is that He sent His Son Jesus to save the world from sin, for it is not His will that any, and that means ANY, should perish (be indicted with the judgment of eternal torment), but His will is that ALL should be saved, AND come to the full knowledge (by relationship) of the TRUTH.

This new and developing form of human consciousness is still far from universal, but the world that we each create in our heads1 (our mental picture of reality) is now being constructed rather differently, by absorbing innumerable bits of knowledge and information from all over the world, not just from our own small locality.

The Scholastics took the «beyond - mental», that is objective, world seriously, as docontemporary empirical scientists, and for the Scholastics, real knowledge comes by way of essence.

In his case there was no body of accepted knowledge of the seen world to confine and actually hamper the processes of his imagination by impressing upon him what was really possible.

Thus it follows from the principle which equates immediacy of experience with certainty of knowledge that there can be no legitimate perspective on the world by an individual subject from a point of view outside that subject, a point of view which places the subject within a larger — «objective» — context.

First, he distinguishes from classical empiricism a revisionary description of experience according to which sense perception is neither the only nor even the primary mode of experience, but is rather derived from a still more elemental awareness both of ourselves and of the world around us» (PP 78).6 On Ogden's analysis, both the classical and this first type of revisionary empiricism «assume that the sole realities present in our experience, and therefore the only objects of our certain knowledge, are ourselves and the other creatures that constitute the world» (PP 79) 7 With these «two more conventional types of empiricism» he contrasts a «comprehensive» type of revisionary empiricism distinguished from them by its consideration of the possibility (and then also by its claim) that the internal awareness it asserts together with the former revisionary type is «the awareness not merely of ourselves, and of our fellow creatures, but also of the infinite whole in which we are all included as somehow one» (PP 87, 80, 85).

I noticed that you said «society idolizes lust, greed, envy, sloth, pride of life, desire for knowledge, desire for power, desire for revencge, gluttony with food etc «followed by «Transcend the temporal world.»

In the fallen world order, Original Sin blocks our primal integration into grace and the gift of divine faith is now given in the first nascent dawning of personal knowledge and love of God as we are drawn into the Life of the Trinity by the action of Christ though the Church at baptism.

Consequently, radical empiricism fully conceived is not only an epistemological notion, but a pragmatic notion.3 (The pragmatic side of this lesson has been overlearned by most of today's neopragmatists, who are so skeptical of epistemological beginnings that they seem to treat knowledge as sheerly speculative and fasten to pragmatic tests to determine the viability of a speculation in a world that, for all they sometimes seem to know and care, is made only of words and wild guesses about how words might be newly arranged.)

Physics is the activity by which we attain our knowledge of the structure and dynamic interactions of the inorganic natural world.

It asserts that man is given knowledge of God by the way God gives himself in his encounter with the world's evil.

Aristotle avoided the contradiction by denying divine knowledge of the contingent aspects of the world, Spinoza, by denying all contingency.

When we study the history of Europe and America we can assume at least a minimal knowledge about the influence of Greek, Jewish, and Christian religious thought and practices, but for the study of the history of Asia we must prepare ourselves by gaining a sympathetic understanding of the quite different religious ideas and practices of that part of the world.

We are often exhorted by scientists and philosophers alike to accept the material given to us by sense perception as though it is the rock - bottom foundation of our knowledge of the physical world, Simultaneously we are told to refrain from coloring neutral sense data over with our subjective wishes and teleological desires.