Sentences with phrase «living memories as»

I need to do a better job of living memories as they're being made, not saving them for posterity.

Not exact matches

A study published in March in the journal Neurology suggested that women who were physically fit in middle age were roughly 88 % less likely to develop dementia — defined as a decline in memory severe enough to interfere with daily life — than their peers who were only moderately fit.

As science suggests, those memories are bound to make you happier than you expect, but Rubin also notes that «we tend to write down the happier things,» which also focuses the mind on the positive aspects of life, boosting joy with very little effort.

The memory - eating disease, expected to afflict 15 million Americans by 2060 (and tens of millions more around the world as life expectancy increases), has no cure; a new drug for the condition hasn't been approved in well over a decade; initially promising experimental treatments seem to be failing with clockwork regularity; and there's not even a definitive consensus on what, exactly, biopharma companies should focus on while developing Alzheimer's medicines.

To take one familiar example: the iPhone 6 costs about the same as the iPhone 5, but boasts a bigger screen, a better camera, more memory and better battery life.

Then there's the use of Facebook as a kind of digital scrapbook, to preserve life events, shared moments, and memories.

Students from Stoneman Douglas and other schools delivered speeches, some choked with emotion as they described living with violent memories, survivor's guilt and the ever - present shadow of fear.

And all this avalanche was caused by a not very successful attempt by a porn actress Stormy Daniel to make a photo robot of a man who allegedly threatened her and her daughter if she did not give up attempts to cancel the agreement between her and Donald Trump, forbidding her to publish memories of their not quite platonic relationships, at the time in his life, when he could not imagine himself as President of the United States even in his worst nightmare.

Nevertheless, «This experience... rested in his memory to provide a remedy in the future» — as did the next incident Augustine describes: Alypius» arrest for theft when he was still living in Carthage and studying under Augustine.

The words «FAMILY», «LOVE», «FORGIVENESS» and «GOD» take on new meaning as a result of your insight into what should be extremely important for all of us to accomplish while we are living and then have a totally positive memory of the most important aspects of life before we die.

The sting of death never really goes away but as Jon said, our loved ones live on in our memories of how they touched our lives.

Your soul will pass on and maybe no one will know just how you felt about those moments for quite some time; but, those who were in the room will have to live with it as long as their memory persists.

As we shall soon see, Augustine in his Confessions repeatedly wonders at the faculty of memory precisely because it allows us to revisit the events of our lives and discern the trajectory that they describe.

What seems apparent to us is that these people are taught to create their own evidence for God's existence, just as some of the folks who believe in reincarnation are taught to interpret the sensation of déjà vu as evidence of their past lives flashing in their memories.

It might not have influenced him, but it situates him in a particular era in the history of silliness, with the 1890s still an incense - drowned memory, and such figures as Baron Corvo — whom Williams quotes with approval more than once in his writings — hovering on the borders of literary life.

Somehow as a society we've not thought collectively about where all this waste is going or what the consequences are, though paper bags and glass milk bottles being collected and re-used are still within living memory.

As weeks passed and sheloshim approached, the dying call and the eyes that stared past this world were joined in memory by the plaintive question and the living gaze that asked «So soon?»

You identify the soul as the «life» of a person, so I assume you mean memory is inherent in the «life» of the person.

But remember, yes a play on words, that not all memory is inherent in what you identify as the life of a person.

you are but one, we are many,,,, my friends will never return and it is a disgrace in their memory... on our own soil... where they died needlessly under the hatred of those people for our way of life... don't insult us... as we have been through much over these years and this will only lead to more distrust and anguish... how can you sleep at nite as we have great difficulty... please do not support this project is does not merit consideration... at this time...

Even in the memory being erased, the great forming people and moments of life, great swaths of the essence of the remaining, as you say, formed by suffering, erased from existence.

Or was it only an event in the lives of the disciples — a change in their outlook as they came to realize through further reflection upon their dead and buried Teacher, that his influence still lived on, that his teaching had been true, that his life must be their example and his character a pattern for themselves to follow, that although he was dead he must still be revered in their memory as their Lord whose spirit could still be recreated in themselves in so far as they dedicated themselves to the aim of following in his footsteps?

It would then be an attempt to convey in a vivid pictorial form the truth, or the belief, that self - sacrificing love is so supremely valuable that in comparison with it even death is of small significance; that although the enemies of Jesus won their victory over him, yet in retrospect his life has become a more potent influence than theirs, for his memory has survived as an inspiration and example for all men.

It figures significantly in all five of his novels, usually as sons are haunted by the memory of their own fathers» refusal to go on with life.

For example, against both dualism and reductionistic determinism and in favor of the pancreationist, panexperientialist view that the actual world is made up exhaustively of partially self - determining, experiencing events, there is considerable evidence, such as the fact that a lack of complete determinism seems to hold even at the most elementary level of nature; that bacteria seem to make decisions based upon memory; that there appears to be no place to draw an absolute line between living and nonliving things, and between experiencing and nonexperiencing ones; and that physics shows nature to be most fundamentally a complex of events (not of enduring substances).

We know tradition as a living social process constantly changing, constantly in need of criticism, but constant also as the continuing memory, value system and habit structure of a society.

(I Corinthians 11:26) And so the Church does still, reviving continually the living memory of the event — a memory that runs back to the time before there were any written records of it, when men spoke of it as they had seen it.

(CNN)- John Paul II reigned as pope for so long, travelled so widely, spoke so many languages and stamped his personality and theology so firmly on the throne of St. Peter that it takes a very long memory to remember just what a shock it was when a secretive group of men in red robes selected the Archbishop of Krakow, Poland, to replace the short - lived Pope John Paul I.

So as you live your life by empirical proof as you wish — as if you can depend on your eye sight and memory as imperfect as they are — remember each one of us will give account for what they have done in this life.

As Dom Gregory Dix, in a now famous section of his book The Shape of the Liturgy, put the matter, Christians through the ages have known of no better and more appropriate way to remember» Jesus than by participating in the offering of the Eucharist as «the continual memory» of his passion and death — which also means, of course, the life which preceded Calvary and the knowledge of the risen Lord which followed the crucifixioAs Dom Gregory Dix, in a now famous section of his book The Shape of the Liturgy, put the matter, Christians through the ages have known of no better and more appropriate way to remember» Jesus than by participating in the offering of the Eucharist as «the continual memory» of his passion and death — which also means, of course, the life which preceded Calvary and the knowledge of the risen Lord which followed the crucifixioas «the continual memory» of his passion and death — which also means, of course, the life which preceded Calvary and the knowledge of the risen Lord which followed the crucifixion.

Or as an atheist, knowing that this is all you have and that the only way you will «live on» is in the memories of the people who knew you and who's lives you affected and, because of this, try to be as good of a person as you can?

Josiah Royce's definition of the Church as «a community of memory and of hope» is a valid pillar of all sacramental life.3

This sequence lives on in God, continually re-created afresh in God's living memory and re-presented to Christ's followers as they turn to God in prayer and sacrament.

With this thought I take Christmas in stride and as a official opportunity to thank those closest to me for their enduring patience, love, respect, and dignity that they provide me, gifts are offered but not in the spirit of Christmas but to provide a tangible memory for when I am no longer living.

Beloved functions not as a supernatural but as a frightening natural presence, in her double significance as both the child killed by her mother to spare her a life of slavery and the haunting memory of all blacks who suffered and died under slavery.

It would seem reasonable to hold that as one grows up, as one's brain develops and becomes more complex (a process which does not end with physical maturity but continues through life) and as one accumulates a wealth of memory against which one can compare and contrast present experience, the mental poles of the occasions of one's regnant nexus would become generally stronger.

The living die, ceasing to exist except as memories, losing consciousness and volition.

One modern Moslem writer seems to think it involved no more than simply having the Koran, as it was already in existence in the memories of living men, copied down in written form.

This is true not only because, as we have seen, the memory of Jesus himself is embedded in the life of the church and is carried in its heart — a memory which no historical criticism can possibly discredit — but also because the real medium of the revelation is the event as a whole, and not any particular part of the event, however important.

Death becomes not the sheer destruction or obliteration of life but merely its termination, the setting of a limit to the total number of indestructible experiences that comprise a given life.49 Secondly, in urging upon man the principle that his actions help determine the nature of God's everlasting memory of him, it gives very powerful inducement to highly moral and unselfish living within a cosmic perspective.50 Finally, it affirms a cosmic basis for absolutely cherishing the worth of life's every moment, inasmuch as «each moment of life is an end in itself, and not just a means to some future goal.

For instance, one may plan sympathetically for the welfare of others long after his death through such actions as making a will or buying life insurance, and he may enjoy these actions; but he does them not just for his own enjoyment but also for the future recipients of the blessings of his benevolence.11 However, Hartshorne maintains that such universally common altruistic actions can only be fully comprehended rationally by appeal to God as superhuman mind who ultimately unites all persons and entities in his infinite awareness and memory.

It does mean that he was himself remembered as being the kind of person he was, that this memory has come down to us in the Christian community, both in the New Testament and as a «living voice,» and that as members of that community we have entered into this memory.

So long as the mind is captivated by memory, and really feels itself to be that past image which is «I» it can do nothing to save itself; it's sacrifices are of no avail, and it's Law gives no life.

It is the community of loyalty, devoted memory, and faith, which answer to the life, death, and resurrection of Christ; and therefore it is the community in which alone the life, death, and resurrection of Christ as a revelatory event took place.

Inevitable, too, that one so placed and formed within the life of the church should practice preaching as an effort to rebuild the topsoil of memory on the eroded fields of faith in the hope that unfurnished poverty might be supplied.

As he discovered, it is through the repressed memories, wishes, conflicts, and impulses in the unconscious that painful experiences and unfinished growth from the early years continue to cripple the ability of many people to live creatively in the present.

Yes, I believe that Jesus is alive, just as I believe than many good people I knew in the flesh still live in the spirit, and more than just as memories of those of us who are left behind.

We learned that in all likelihood Jesus did not speak as he does in John's Gospel; that even the synoptic Gospels are a complex mixture of historical memory and post-Easter interpretation; that the image of Jesus as one who deliberately gave his life for the sins of the world is the product of the church's sacrificial theology; and that Jesus probably did not proclaim his own exalted identity, or even think of himself in such terms.

The priest has a professionally cheerful manner as he ticks off these observations, but his eyes are sad, flickering over smashed walls that you suppose might have housed memories of parish life, good and bad.

This is how the ancients of Israel saw it — they would live on in the memory of their posterity, as long as their lamp did not die out.