Sentences with phrase «live the questions first»

Not exact matches

As India launches the first smartphone into space, critics are questioning how a nation with so many people living in poverty should spend money to expand a space program.

First shareholder question: What would have Buffett done differenty to be happy: @WarrenBuffet: «couldn't be happier in life».

While they opened the trial by admitting Tsarnaev's role, he has maintained his not - guilty plea, leaving prosecutors to first convince the jury of his guilt before moving on to the question of whether he should be sentenced to death or to life in prison without possibility of parole.

As Elliott ramped up its pressure on Arconic, friends and colleagues of Kleinfeld, along with board members of Arconic, reported more suspicious run - ins: Others who live near the CEO were followed to a local restaurant by strangers who then approached the couple; they claimed to be considering investing with Kleinfeld, but first had a few questions.

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When people find out I left my life in the U.S. to move to Placencia, Belize, one of the first questions they ask is how it has changed me — and what life looks like compared to the U.S..

Last year I wrote on Suven Life Sciences, also I did some secondary level maths to get a sense of returns an investor could get buying the business at then market cap (~ 2000 INR Crores or 400 Million USD) and exiting in 2024 See Snap shot below The base case CAGR didn't excite but reading management commentary compelled me to take a tracking position in model portfolio Over to this year One thing in AR gave me a Jeff Bezos moment For the first time management was sounding optimistic (this is coming from a management which is very conservative on record) Emphasis mine Management views on past Despite having grown the business every single year across the last five years, our business sustainability has been consistently questioned.

Next question... was a he a true believer in the first place... probably not... but now he has an opportunity to really see life without God... how sad

What I learned being raised as a Christian and spending the first ten years of my adult life as a Christian, is that most Christians are afraid of question and of anybody who asks questions — including Christians who ask questions.

He «was one of the first great teachers to proclaim the basic principle of individualism» the inviolate sanctity of man's soul, and the salvation of one's soul as one's first concern and highest goal,» but «when it came to the next question, a code of ethics to observe for the salvation of one's soul... Jesus (or perhaps His interpreters) gave men a code of altruism, that is, a code which told them that in order to save one's soul, one must love or help or live for others.

This mirrors one of the darkest times in my life, both in the first cry and the final question.

Not only do these two moments illustrate the trauma involved in taking another life, they also run contrary to the attitudes of the typical Western, which thrives on a «shoot first, ask questions later» mentality.

If examining rational arguments, perceiving God in transcendent experience, and delving deeply into difficult questions are what drew me closer to Christ, seeing Christ work in the lives of actual Christians is what opened my heart to Him in the first place, allowing me to see how He had been working in my own life all along, even when I had refused to seek Him.

We might ask in turn how sure the course really was, but as to the first question, I know what answer Neuhaus --- a man who lived every day in the hope of the resurrection --- would have offered.

My question is what if the next day another Viking village came and helped to rebuild your village or actually went after the first village and gave their own lives to get back your women that were carried away....

The first question is fairly easy to answer: the Eucharist is the Lord's own final testament to the meaning of His whole life and work.

Participants will have the opportunity to explore texts alongside scholars and First Things writers and editors, discussing ideas and questions about the political life in small - group seminar sessions.

This is is also where I first heard that question I keep on about: «What is saving your life right now?»

First a Noah's Ark discovery raised a flood of questions, then there was the much - hyped debate over life's origins between Bill Nye the Science Guy and creationist Ken Ham.

But in the last three years, as I have begun to question and challenge certain elements of how we «do church,» I decided to seriously examine Isaiah 28:10 - 13 for the first time in my life.

For the first time, Pew included questions about gratitude and the meaning of life.

If you could rewrite your life, which would you choose: First, you could go with what you have now, and the relationship with God you have now through years of sticking by Him, and struggling with questions and fears, and fighting off temptation, and making wise decisions (that sometimes turn out to be unwise), and persevering through temptation, and learning what you know about God, Scripture, and theology, but ending up as a relative «nobody» in the Churchianity.

The latter will in all probability come from the humbler walks of life; for the wise and the learned will presumably wish first to propose captious questions to the Teacher, invite him to colloquia, or subject him to an examination, upon which they will assure him a permanent position and a secure livelihood.

That distinction being presupposed, let us first ask what is to be said on the question of mutability or immutability of canon law and the Catholic style of life bound up with it, if we may so describe all the practices, rules, modes of behaviour in a Catholic's church life and his secular life lived on Christian lines, which hold good or previously held good through education, church precept etc..

First and foremost, it poses the question of whether we are willing to risk our lives and the lives of our loved ones for the sake of others, even when our immediate interests are not at stake.

To the question of why we ought to value the web of life in the first place «no clear and persuasive answer to this more basic question has yet been given» (RNW 128).

The human capacity to author life and skip all over the genetic alphabet raises theological questions, just as does the human capacity to destroy life on a grand scale and actually put ourselves, for the first time, in a position to be uncreators.

Well, your question doesn't stand up to principle because Christ lived and taught by what was written in the old law to perfection.Even the oft misquoted «He without sin cast the first stone...» was based on what was written in the old law.

There can be no question that it is organized religion which systematizes the first conflicts of life....

Not only was that the first way, it is also the true way, to ask the Christological question just as the true way to ask the question about the Resurrection is, «Must not Jesus have arisen from the dead, since He is the present living center of the church's life?»

The first step is «to commit ourselves to the possibility and the desirability of attempting to think through (at least in a rudimentary way) our position on some aspects of the ultimate questions about life, death, and reality.»

In these circumstances, the first task of the university is «always to maintain the permanent questions front and center» (p. 252) The tiny band of academics who participate fully in the way of life «Plato saw in Parmenides, Aristotle in Plato, Bacon in Aristotle, Descartes in Bacon, Locke in Descartes and Newton,» are the soul of the university (p. 271) But that is the soul darkened by the eclipse at Cornell (and elsewhere) in 1969.

First it is a well - marked case of anhedonia, of passive loss of appetite for all life's values; and second, it shows how the altered and estranged aspect which the world assumed in consequence of this stimulated Tolstoy's intellect to a gnawing, carking questioning and effort for philosophic relief.

Looking at this side of the ambiguity, we see a church in which many first - world Christians of our day could feel comfortable and undisturbed: a church that lives without question or resistance in a state founded on violence and made prosperous by the exploitation of less fortunate nations; a church that accepts various perquisites from that state as its due; a church where changing jobs for the sake of peace and justice is seldom considered; a church that constantly speaks in the language of war; a church given to eloquent invective in its internal disputes and against outside opponents; a church quite sure that God will punish the wicked.

Questions of eschatology in Christian theology quickly become questions of protology, and so we must ask how this picture of a beatific vision absent nonhuman life affects how we are to think of creation in the firQuestions of eschatology in Christian theology quickly become questions of protology, and so we must ask how this picture of a beatific vision absent nonhuman life affects how we are to think of creation in the firquestions of protology, and so we must ask how this picture of a beatific vision absent nonhuman life affects how we are to think of creation in the first place.

«Logically prior to every particular religious assertion is an original confidence in the meaning and worth of life, through which not simply all our religious answers, but even our religious questions first become possible or have any sense.»

The classical Greeks, who seem among the first to ask these kinds of questions, came up with three attitudes of response to life: The Stoic, The Hedonistic, The Epicurean.

The sociologist Rodney Stark makes some headway in answering the first part of this question: traditional religion, by invoking supernatural power, can promise eternal life, reunion with the departed, a perfected soul, and unending bliss, all of which have obvious appeal and none of which can be offered by merely secular competitors (Stark 169).

We willingly answered questions about life and death in the concentration camps, but the situation was entirely different from that of the first phase.

First off, let me say that asking the Big Question, worrying with some consistency about the meaning of life and final ends is only for certain kinds of people.

These may include not only broad philosophical issues such as whether the universe has a purpose, but also questions we have become accustomed to think of as empirical, such as bow life first began or bow complex biological systems were put together.

First Principles: Natural Law and the Theologico - political Question (July 17 — 30, 2016) is a two - week seminar for advanced undergraduate and pre-dissertation graduate students, focusing on the relation between natural law and the theologico - political question, that is, the question of the best way of life, enshrined in the best laws, supported by the best form of politicalQuestion (July 17 — 30, 2016) is a two - week seminar for advanced undergraduate and pre-dissertation graduate students, focusing on the relation between natural law and the theologico - political question, that is, the question of the best way of life, enshrined in the best laws, supported by the best form of politicalquestion, that is, the question of the best way of life, enshrined in the best laws, supported by the best form of politicalquestion of the best way of life, enshrined in the best laws, supported by the best form of political regime.

Although dealing also with questions such as economics and foreign policy, the addresses focus on the «consistent ethic of life» theme that he first set forth in 1983.

These words and the concepts associated with them were very useful for intellectual purposes, but they made no contribution to life, and Levin suddenly felt he was in the position of a man who had exchanged a warm fur coat for a muslin blouse, and who the first time he finds himself in the frost is persuaded beyond question, not by arguments but by the whole of his being, that he's no better than naked and is inevitably bound to perish miserably.16

I dread waking up in the morning, because it seems the first question that pops into my mind is «How is my life going to get shredded today?»

This chapter looks at one side of the Bible's ambiguity where we see a church in which many first - world Christians of our day could feel comfortable and undisturbed: a church that lives without question or resistance in a state founded on violence and made prosperous by the exploitation of less fortunate nations.

And that is the greatest irony: for the spirit of criticism that among so many academics has fossilized into a pose has its origins nowhere but among the Greeks, who were the first to question critically everything from the gods to political power to their very selves, the first to live what Socrates called «the examined life.»

So, rather than defining violence (you may find Zizek's book Violence particularly helpful — or, particularly confusing), I think we first look at the life and teachings of Jesus and ask the question, «How must I live in order to reflect this reality?»

Jesus may very well be the answer, but if you want a good conversation, you may need to clarify what the question is, because the first question is not about eternal life, but about the nature of reality itself.

So, the bigger question remains... why would anyone want to exclude these two ordinances from our lives in the first place?