Sentences with phrase «live elements which»

«But there are live elements which you will need to access online.»

Not exact matches

NeuLion's role boils down to three elements, Wagner said, which are disseminating the actual live - stream of the fight, as well as handling the entire transaction process for customers looking to pay to stream the fight through UFC.TV, Sky Box Office, or one of the other rights holders the company works with.

No major element of modern - day life is untouched by the method in which most of us currently utilize information technologies.

Complex systems are characterized chiefly by these elements: many interacting components, non-linearities, discontinuities (i.e. the occurrence of something unexpected), and emergent properties, which come about when systems take on a «life of their own» and develop into something that often looks quite different than the original inputs.

«The basic elements of this story are repeated in the lives of all of the great Masters in history: a youthful passion or predilection, a chance encounter that allows them to discover how to apply it, an apprenticeship in which they come alive with energy and focus.

And I believe understanding this element of human nature — which I'll discuss in the next section — is key to building a life that: a) involves ambitious striving toward goals and having impact in the world, which contributes to a sense of meaning, and b) gives you a shot at realizing true happiness by avoiding a soul - sucking competitive rat race.

If a planet is made up of many different compounds and elements it can conceivably spawn life which can be sustained by its environment!

To see language as «the element in which we live,» or to say that our understanding of the world is «language - bound»» or, in his most famous formula, that «Being that can be understood is language»» does not mean simply that language is a medium in which we can connect with anything.

How a nerve comes to be sensitive to light, hardly concerns us more than how life itself originated; but I may remark that, as some of the lowest organisms in which nerves can not be detected, are capable of perceiving light, it does not seem impossible that certain sensitive elements in their sarcode should become aggregated and developed into nerves, endowed with this special sensibility.»

The major element in this innovation was the unusual legislation that Augustus initiated that, although aimed primarily at the elite, for the first time made «the private life of virtually every Roman... a matter of the state's concern and regulation», with the state taking upon itself the unusual role of not only arbiter but also prosecutor for crimes of immorality, crimes in which it had previously had no interest.

And if this be so, our work as educators and as advocates of a well - functioning American educational system is to develop citizens who are at home in the canons that comprise the formal reality of their heritage, who are equally at home with the varied individual things that comprise the material reality of that heritage and of their present life, and who are able to devise constantly new frames that are adequate to both, that marry ancient canon and novel particular in a new canon which integrates as fully and complexly as possible all its participant elements.

As Jacques Dupuis put it, Vatican II affirmed positive elements not only in the personal lives of people of other faiths but in the religious traditions to which they belong.

History is indeed a moral order, in which judgements of the living God take effect; but this view can not be fully verified upon the plane of history as we know it, since there is an irreducible element of tragedy in human affairs.

To speak of chance for a universe which presents such a complex organization in its elements and such marvelous finality in its life would be equivalent to giving up the search for an explanation of the world as it appears to us.

And that is why, in our prayer at the altar, we ask that the consecration may be brought about for us: Ut nobis Corpus et Sanguis fiat... 3 If I firmly believe that everything around me is the body and blood of the Word, 4 then for me (and in one sense for me alone) is brought about that marvellous «diaphany» which causes the luminous warmth of a single life to be objectively discernible in and to shine forth from the depths of every event, every element: whereas if, unhappily, my faith should flag, at once the light is quenched and everything becomes darkened, everything disintegrates.

It is at best a prolegomenon which seeks to suggest an element in the ministry of Jesus that gives it a constitutive as distinct from an exemplary character, that makes it the supreme action of all history (action that is fully and entirely human, yet unique), action which crowns a ministry in which the ambiguities of human life are progressively articulated, being action in which their burden is endured à l'outrance.

Finally, a tradition inevitably develops that tells the story of how these rules were first received, a story which roots them not in the common life of the people, but in the element of the divine.

For Whitehead there truly is a divine element in the whole of things apart from which there would be no life, or thought, or freedom, or love.

Mead recommends Reinhold Niebuhr's achievement of «a rich and paradoxical view of the world using the classic elements of Anglo - American thought» as a guide to «the diplomacy of civilizations,» which must be conducted through the moral and religious life of the whole population, and not just at the level of government policy.

Rosenzweig argues that while all peoples appealed to all three elements, only the ancient Jews saw a relation among these three» a relation in which man and God and world all lived in response to one another.

Buber's early essays on Judaism set forth with marked clarity the concern for personal wholeness, for the realization of truth in life, and for the joining of spirit and of basic life energies which consistently appears in all of his later writings and determines, as much as any other element of his thought, his attitude toward evil.

One essential element to gaining confidence is having an eternal perspective, which helps us set priorities and know what is important in life.

It appears that there is general though only implicit recognition of the fact that a call to the ministry includes at least these four elements (1) the call to be a Christian, which is variously described as the call to discipleship of Jesus Christ, to hearing and doing of the Word of God, to repentance and faith, et cetera; (2) the secret call, namely, that inner persuasion or experience whereby a person feels himself directly summoned or invited by God to take up the work of the ministry; (3) the providential call, which is that invitation and command to assume the work of the ministry which comes through the equipment of a person with the talents necessary for the exercise of the office and through the divine guidance of his life by all its circumstances; (4) the ecclesiastical call, that is, the summons and invitation extended to a man by some community or institution of the Church to engage in the work of the ministry.

One could go on enumerating undemocratic elements in our society — the vast disparity in incomes and living conditions, the myth of equal opportunity for education and employment, the regimentation and militarization of the public mind, the threat to democracy which would ensue if a system of compulsory peacetime military training should be adopted.

The element of creativity, which is not accounted for by the so - called laws of nature, and which points to the organic character of the universe or its life as a whole, gives us a clue to God's transcendent functioning.

The distinctively Christian element in his life came through the sacraments by means of which Christ became redemptively present to him.

Though the liberal doctrines of progress did not squarely face the fact that «nature intends to kill man,» there was an element in the liberal view of the meaning of the temporal character of life which is valid.

Kaplan believes that different religions result from the fact that each civilization sees in the important elements of its life media through which its people may achieve self - fulfillment or salvation.

Perception arises from the same cause which has brought into being the chain of nervous elements, with the organs which sustain them and with life in general.

But in my own ongoing struggle to make sense of the Christian context of life - and world - interpretation, I find basic elements of that context which I simply can not render coherent any longer, and I earnestly wonder how other persons manage to.

Our capacity to deal with what we call the realistic problems of life would be weakened without this element which contains something profound in spite of the romantic and even absurd ways in which it may be expressed.

That is probably the basic element of faith which we never really get past for our entire lives.

But the uniquely creative element in Christian experience is just the overflow of new life and power which come from the depths of that experience in which our human despair is met by the suffering love of God in all its majesty, humility, and holiness.

6 The utopian element appears where men believe in the creative eruption of forces which are capable of meeting the new demands of life.

So the occasion, which is a fading element in the world, retains its vividness in God as a «living, ever - present fact.»

Hence the life of society can never be completely without an element of struggle and compulsion, of an authoritarian decision which is also justified.

The state which establishes freedom of speech in its constitution and enforces it has added a necessary element to the spiritual as well as to the political basis of the common life.

And if we review the book as a whole, we must judge that this excessive emphasis on the future has the effect of relegating to a secondary place just those elements in the original Gospel which are most distinctive of Christianity — the faith that in the finished work of Christ God has already acted for the salvation of man, and the blessed sense of living in the divine presence here and now.

The most complete religions seem to be those in which pessimistic elements are best developed, they are religions of deliverance — a man must die to an unreal life before he can be born into the real life.

Thus there is achieved a communion of horizons, in which the encounter between the horizon of the transmitted text lights up one's own horizon and leads to self - disclosure and self - understanding, while at the same time one's own horizon lights up lost elements of the text and brings them forward with new relevance for life today.

The so - called Tridentine rite, of course, far from being «medieval» has roots deep in pre-medieval antiquity (it is in any case a strange view of history in which the Counter-Reformation took place in the middle ages), and is a living manifestation of the Newmanian principle of development, wherebya process of continuous change is inevitable if the essence of the Church's faith is to remain the same: for, as The Catholic Herald pointed out in its admirable leader, the reforms of Pope St Pius V, enshrined in the Missal of 1570, itself containing ancient elements, «were inspired by the Council of Trent.

The enhancement of the divine life in its consequent aspect has opened up new possibilities of relationship with the creation and has also provided new material through which God may act upon creative potentiality, thus bringing to pass that emergence of novelty which is so genuine an element in our experience and (as our observation informs us) of the world at large.

Borrowing definitions from J. S. Furnivall, the editors thought pluralism was comprised of «two or more elements which live side by side, yet without mingling, in one political unit.»

Secondly we have found that the threads or chains of elements thus formed are not homogeneous over their extent, but that each represents a naturally ordered series in which the links can no more be exchanged than can the successive states of infancy, adolescence, maturity and senility in our own lives.

If, as we have shown, the social phenomenon is not merely a blind determinism but the portent, the inception of a second phase of human Reflexion (this time not merely individual but collective), then it must mean that the phylum is reconstituting itself above our heads in a new form, a new ramification, no longer of divergence but of convergence; and consequently it is the Sense of Evolution which, suppressing the spirit of egoism, is of its own right springing to new life in our hearts, and in such a way as to counteract those elements in the forces of collectivization which are poisonous to Llife in our hearts, and in such a way as to counteract those elements in the forces of collectivization which are poisonous to LifeLife.

This death, although in one sense simply an element in the life of Jesus, has always been the object of special attention, both in theology and devotion, and undoubtedly has a place of special significance in the event to which we find ourselves looking back in memory and faith.

I have already indicated the elements which belonged to this event as you and I look back to it: the appearance of the man Jesus, his life and death and resurrection, the coming of the Spirit, the creation of the church.

It was through this event as a whole, rather than through anything outside of it or any element or combination of elements within it, that the revelation which is the source of what is most distinctive and precious in our own spiritual life took place.

What we then see is a flood of sympathetic forces, spreading from the heart of the system, which transforms the whole nature of the phenomenon: sympathy in the first place (an act of quasi-adoration) on the part of all the elements gathered together for the general impulse that carries them along; and also the sympathy (this time fraternal) of each separate element for all that is most unique and incommunicable in each of the co-elements with which it converges in the unity, not only of a single act of vision but of a single living subject.

Or, if we are to give the widest possible interpretation to the definition of the religious life by calling it the quest for the good life, we should surely include in a description of this quest, as it undoubtedly has accompanied man through his history, a reference to man's recognition of those factors and elements in his and nature's life which clearly transcend his or its making and control.