Sentences with phrase «life object for»

Not exact matches

March for Life is not a religious group, but can similarly object on grounds of moral conscience, the federal ruling says.

«Tracking the physical location of people and assets has some critical real life applications in many industries where accurate and timely location of moving objects is crucial for achieving the best results,» explains Thomas Walle, the co-founder and CEO of Unacast, the company behind the directory.

Have some foresight and fortitude for once in your life and stop chasing shiny objects.

Just because that something is the second brightest object in the night sky and you've probably seen it just about every single night of your entire life is no excuse for not saying something.

Hatred is what they certainly project, not love for the embryos, which is a piece of nonsense no one could experience, but hatred, a virulent hatred for an unnamed object... Their hatred is directed against human beings as such, against the mind, against reason, against ambition, against success, against love, against any value that brings happiness to human life.

«When the Church, through your service, sets about to declare the truth about marriage in a concrete case, for the good of the faithful, at the same time you must always remember that those who, by choice or unhappy circumstances of life, are living in an objective state of error, continue to be the object of the merciful love of Christ and thus the Church herself.

We live here for so many decades, I would hate to think that the truth of the object of my faith would be determined by centuries of contradictory theologies, all bringing something to the conversation, none having all the answers.

Its object is not even really there, an actual life looking for God.

The Bible is harvested for a few conservative sound bites, Jesus reduced to an object of veneration whose death saves but whose life and teachings remain inconsequential.

For a long time, seeking to appease his mysterious but obsessive need for plenitude of being, he will try to divert it on to some particularly stable or precious object to which, among all the accessory pleasures of life, he will look for the substance and overflowing richness of his jFor a long time, seeking to appease his mysterious but obsessive need for plenitude of being, he will try to divert it on to some particularly stable or precious object to which, among all the accessory pleasures of life, he will look for the substance and overflowing richness of his jfor plenitude of being, he will try to divert it on to some particularly stable or precious object to which, among all the accessory pleasures of life, he will look for the substance and overflowing richness of his jfor the substance and overflowing richness of his joy.

Whitehead nowhere in Process and Reality argues explicitly for such intermediate entities, but it is interesting that he maintains a gradation of enduring objects, from the one extreme of the atomic material body to the opposite extreme of the presiding thread: «But just as the difference between living and non-living occasions is not sharp, but more or less, so the distinction between an enduring object which is an atomic material body and one which is not, is again more or less.»

With the definition of religion given, Marxism would have to be considered a religion, at least for those who do not use it as a means to some political or economic end, but who find «in the conception of the «dialectic of history» with its inevitability, its total relevance, its impersonal justice - making power, the object of supreme valuation and complete relevance to life....

For He is the source of eternal life, the fulfillment of Scripture, and the object of our desire.

For it is only when it is plainly seen that the great purpose is the building of the universal Kingdom of God, and that the object of human living is the development of the human spirit, that the irrelevance of such things as material success becomes apparent.

For wishes concern particular objects, and a great number of objects, but the, wish applies essentially to the whole life.

Our life of suffering is not a spectator sport for God; indeed, it is he who submits to become the object of our speculation: «Look and see if there be any sorrow like unto my sorrow.»

So he withdrew from life, yet not with the object of dying, for he was still only a youth.

For these are not regarded as merely passive objects of the saving activities of the ministry, but, on the basis of true Christian equality and freedom as collaborators of the hierarchy, so that actually the hierarchy must only serve the Christian life which is to be realized by the laity.

It endures not as a «living» individual, that is, as a subject in actual process of self - formation, but as an object for another.

For the subject - object relation is an assertion of ego, one's ordering the world about his subjective, personal consciousness, and as such it offers a handhold to all of the invidious evaluations that separate men from things, from each other, and from their own deepest life itself.

When people live by the principle of want - satisfaction, they will employ any available means for acquiring the wanted objects.

To be united to Christ means to be the object of His love in laying down His life for His friends, and in return to love Him, to trust and obey Him, and to love all those who belong to Him.

Any universe created by the multiverse generator would need to include both (a) the positive conditions necessary for life (i.e., the fine - tuned laws of nature) and (b) the negative conditions necessary for human existence (i.e., the absence of V - class objects).

Tillich suggests several criteria for evaluating religious symbols, in addition to this capacity for self - negation.30 A symbol of the ultimate must transcend the subject - object division, for the characteristics of being - itself are equally present in human life and beyond it; the symbol must express the basic unity of all things, of which man is aware in the depths of his own being.

I long for a society in which modernity would have its full place but without implying the denial of elementary principles of human and familial ecology; for a society in which the diversity of ways of being, of living, and of desiring is accepted as fortunate, without allowing this diversity to be diluted in the reduction to the lowest common denominator, which effaces all differentiation; for a society in which, despite the technological deployment of virtual realities and the free play of critical intelligence, the simplest words — father, mother, spouse, parents — retain their meaning, at once symbolic and embodied; for a society in which children are welcomed and find their place, their whole place, without becoming objects that must be possessed at all costs, or pawns in a power struggle.

But if it should as objects for the contemplation of the intellect but its objectification in actions and deeds that become embodied in the flesh and blood life of the reader, it will in turn realize a new potentiality: the transformation of the reader's self and the world to which that self belongs.

The human conglomerate which the sociologists needed for the furtherance of their speculations and formulations now appears scientifically defined, manifesting itself in its proper time and place, like an object entirely new and yet awaited in the sky of life.

For far from being a deviation from biblical truth, this setting of man over against the sum total of things, his subject - status and the object - status and mutual externality of things themselves, are posited in the very idea of creation and of man's position vis - a-vis nature determined by it: it is the condition of man meant in the Bible, imposed by his createdness, to be accepted, acted through... In short, there are degrees of objectification... the question is not how to devise an adequate language for theology, but how to keep its necessary inadequacy transparent for what is to be indicated by it...» Hans Jonas, Phenomenon of Life, pp. 258 - 59; cf. also Schubert Ogden's helpful discussion on «Theology and Objectivity,» Journal of Religion 45 (1965): 175 - 95; Ian G. Barbour, Issues in Science and Religion (Englewood Cliffs, N.J.: Prentice - Hall, 1966), pp. 175 - 206; and Michael Polanyi, Personal Knowledge (Chicago: University of Chicago Press, 196For far from being a deviation from biblical truth, this setting of man over against the sum total of things, his subject - status and the object - status and mutual externality of things themselves, are posited in the very idea of creation and of man's position vis - a-vis nature determined by it: it is the condition of man meant in the Bible, imposed by his createdness, to be accepted, acted through... In short, there are degrees of objectification... the question is not how to devise an adequate language for theology, but how to keep its necessary inadequacy transparent for what is to be indicated by it...» Hans Jonas, Phenomenon of Life, pp. 258 - 59; cf. also Schubert Ogden's helpful discussion on «Theology and Objectivity,» Journal of Religion 45 (1965): 175 - 95; Ian G. Barbour, Issues in Science and Religion (Englewood Cliffs, N.J.: Prentice - Hall, 1966), pp. 175 - 206; and Michael Polanyi, Personal Knowledge (Chicago: University of Chicago Press, 196for theology, but how to keep its necessary inadequacy transparent for what is to be indicated by it...» Hans Jonas, Phenomenon of Life, pp. 258 - 59; cf. also Schubert Ogden's helpful discussion on «Theology and Objectivity,» Journal of Religion 45 (1965): 175 - 95; Ian G. Barbour, Issues in Science and Religion (Englewood Cliffs, N.J.: Prentice - Hall, 1966), pp. 175 - 206; and Michael Polanyi, Personal Knowledge (Chicago: University of Chicago Press, 196for what is to be indicated by it...» Hans Jonas, Phenomenon of Life, pp. 258 - 59; cf. also Schubert Ogden's helpful discussion on «Theology and Objectivity,» Journal of Religion 45 (1965): 175 - 95; Ian G. Barbour, Issues in Science and Religion (Englewood Cliffs, N.J.: Prentice - Hall, 1966), pp. 175 - 206; and Michael Polanyi, Personal Knowledge (Chicago: University of Chicago Press, 1962).

But at least one question remains as basic and elemental for us as it was for Niebuhr: Is the object of our theological inquiry the actuality of life in, with and before the living God, or have we pushed this primary reality aside?

We live in a world in which women have been devalued to the point that they must wield their bodies as objects, making themselves vulnerable, for the sake of acquiring power or influence.

The theologian might add that for each person the basic religious questions deal with the significance of his individual life — the only one each of us experiences from the inside — and his relation to the singular God, who is never one of a general class of objects.

Being thus a substance endowed with intellect and will and freedom, God is a person; and a living person also, for He is both object and subject of his own activity, and to be this distinguishes the living from the lifeless.

«As tempting as it is to use Dunn's tragedy as an object lesson for the living, the lesson we should learn here is that even the celebrities that Dunn's death affected need the space and permission to be human... they need the public to turn their back.

God and ourselves: Niebuhr's sense for this object of theological inquiry is the thread that binds together his life's work.

Since God is for Jesus not an object of intellectual investigation, his affirmations of faith about God have not the character of universal truths, which are intellectually valid without being grounded in the actual life experience of the believer.

Specific notions of deity, and of divine action, that have figured in theistic conceptual systems of long - past civilizations have certainly been influenced by then - prevailing technology — the ways in which people made their living.5 In our own time, recent developments in technology and in science have had major influence on how the object of religion is conceived, at least for some theists.6 Whitehead wrote:

I can not here investigate why language in our time has become flat, nonallusive, and impoverished, but simply to observe that it has and ask what this means for our churches as they seek to recover ways of worship which shall be more adequate to the object of worship, and more fully reflective of the long history of the people of God in their life of worship.

They may find that they object much more to Jesus» followers than his actual teaching If anyone illustrated a willingness to lay down his life for his beliefs it was John Galt (and for that matter Ayn Rand).

Jesus Christ, is and it will be forever more the unique object lesson of living, the human being not ever, although we may be Christians we don't leave of to sin, for the very her writing she says Aerquémonos confiadamente at the throne of your handsomeness in order to reach forgiving in order to the perpetual help, in as much as not tenemos one God which not it can feel pity for of we, rather one which fué tempting all over, but without sin, according to the letter at the age of Hebrews, and the apostle John she says, whether various hubiere sin, solicitor tenemos in order to with the parent to Jesus Christ the that's right, not ever not any human being it will be the best object lesson not other than The Christ Jesus, nor Buddah bo Mahoma nor none, we don't follow to humanity rather at a God which fué tempting all over but without sin, not ever we owe put her scope in the humanity not other than in the.

The relation of love to the intellect proceeds from three assumption: first, that faith transcends rational categories through God's self - revelation in Christ; second, that intellectual understanding is necessary for the guidance of human life; and third, that both seek the same object in God's being and His revealed truth — namely, that it is through agape with its consequent repentance, humility, and understanding of human limits that the intellect can appropriately function.

As Whitehead allowed cognition to be grounded in real prehensions, which occur between a subject and its object world, so also it was for Piaget: the «epistemic» subject, as an organism, previously an «open system» which simply lives in interaction with its environment, acts — and finally, thinks (BC 477).

Hence, I will only point out very briefly some of the ways in which Whitehead's metaphysical ideas, and his related understanding of the objects of physics, form a foundation for seeing inorganic, living, and conscious organisms within one scheme of thought.

On the other hand, the purpose of the classical disciplines of the life of prayer — such as postures, directing of thoughts, or devotional objects — is to provide what have proved in actual experience to be the most favorable conditions for real prayer.

The tendency of the technological society that puts a premium on efficiency is to treat people as objects for economic ends and not as subjects who have an urge to live.

but i have a new idea for what believers think god is... and it may actually exist and funny enough is only tested thru its effect on other objects — kinda like a black hole — the collective conscienceness of every living thing... since we all are part of the same energies and have in some form or another a conscienciness, i believe that collective is what the believers claim is god — the collective being felt and moved like any conscienceness but with the power to effect us all as we all play into it — as long as we are open to it... your thoughts?

If you are in a rubber life raft and survival of the group is paramount, then it would be completely moral to throw the guy overboard who keeps attempting to pop the raft and drown us all, and not a single other person in the raft would object for they would understand that that guy must have lost use of his senses and had abandoned his humanity.

We must lust for battle; our object in life must be to kill.»

i don't for the life of me understand how such a violent object can become the symbol of «love» and «mercy»...

If it is objected that production in and for small communities would be less efficient than large - scale centralized production, it could be answered, first, that when the true costs of transportation are calculated, this may not be true, and second, that efficiency in that sense is less important than a good life in a self - reliant community that has some control over its own destiny.

I am not implying that the word «life» refers simply to the qualitative, but it does include the qualitative when we recognize responsiveness and perception as evidence that living organisms are subjects for themselves and in themselves as well as objects that we observe.