Sentences with phrase «make human existence»

There is no question that AI, just like trade, will make human existence better in the long run.

This is not likely to make human existence in society an entirely easy and uncomplicated affair; on the contrary, it will give rise to continued struggle.

Thus people today are much concerned to assert, both in word and deed, that they can and do make decisions that count; that they do have a human dignity which is inalienable and which they must seek to awaken in their brothers and sisters; and that their responsibility is to do all that is in their power to make human existence a good and honest and true and harmonious one.

There would be a dull and uninviting uniformity that would fail to seek, find, and value the variety and difference that makes human existence both delightful or enjoyable and also painful.

What we choose may be for right or wrong, as we all know; but this is part of what makes our human existence highly problematical for us.

Not exact matches

Our screen - driven existence actually makes our love of real things, i.e. vinyl records, paper, and film photography even more important, refined and focused as a human society.

Being experienced in multiple areas of the human experience makes for a more powerful existence.

The Catholic Church is made up of human beings that sin, like every other church in existence.

No, but you mean to tell me that we simply popped into existence out of nothing, simply from an involuntary shudder that magically happened in the middle of absolutely nothing and then slowly through the sheer force of will (or accident, or telepathy, science hasn't quiet made its mind up on that one yet) one little green gob of magic stuff morphed into humans.

Rather, specifically human existence is, in Whitehead's term, a «personal society,» i.e., a temporal sequence of occasions which share, by virtue of inheritance from the earlier to the later, a defining characteristic that makes the man or woman in question just this individual and not some other.

Cardinal Ruini spoke of «false interpretations» of cosmic and biological evolution which «contribute more than a little to a purely naturalistic understanding of man» and which also lead to «the denial of the existence of a personal God distinct from the world» and the denial of «the transcendence of the human subject, made in the image and likeness of God».

Many of us believe that the process conceptuality can make a significant and indeed invaluable contribution to the religious aspect of human existence.

Bonhoeffer maintained that interpreting the Bible in terms of the present age is to make man the measure of the Gospel rather than to learn from the Gospel the true norm for human existence.

If there are still different possible futures for planetary life in general, and for human existence in particular, those futures have come to depend increasingly on decisions made by the human species.

If it is true, as Holloway argues, that the very foundations of matter and the identity of human nature are aligned upon the coming of the Word made flesh, then a society which is uncertain about the existence of God and whether Man has any meaning or purpose must be subject to crisis, alienation and chaos even more inevitably than CiV is able to show.

In The Source of Human Good he acknowledged the existence of a creative event apart from human beings, but declined to spend much time on it, making it clear that his real concern lay with the creation of human Human Good he acknowledged the existence of a creative event apart from human beings, but declined to spend much time on it, making it clear that his real concern lay with the creation of human human beings, but declined to spend much time on it, making it clear that his real concern lay with the creation of human human good.

Though he denied having much knowledge of religious doctrines and affairs, he nevertheless displayed a deeply human sensitivity that made of his comic artistry something considerably more than an occasional tickle on the periphery of our existence.

Furthermore, despite the emphasis by such theologians as Augustine, Calvin, Jonathan Edwards, and Reinhold Niebuhr (with whom Schlesinger enjoyed a personal association) on the need to distinguish between divine and human authority, it is a gross distortion of all of their views for Schlesinger to impute to them the kind of relativism which makes the existence of God and the reality of revelation (the basis of all western religious traditions) so utterly irrelevant for public life.

«Every single human being who walks on the face of the earth has a lense that they view the world through... Since Evolution / Atheism denies the existence of God and the biblical account of creation, they have to make sense of the fossil record and geologic formations somehow.»

I mean the burning passion of lived awareness that we occupy a precarious existence on this planet together with the soil and its flowers, the water and its fishes, the air and its birds, the fire and energy sources; that our fellow human beings are truly brothers and sisters with whom it is better always to make love - justice than war; and that gentleness lasts longer and touches more deeply than other kinds of power.

J, how do you explain why God does not want to make His existence apparent to all humans?

By «God» I mean the pervasive personal presence, distinct from me and prior to me, who is the source and support of my existence; who through Scripture makes me realize that he has towards me the nature and name of love - holy, lordly, costly, fatherly, redeeming love; who addresses me, really though indirectly, in all that Scripture shows of his relationship to human beings in history, and especially in the recorded utterances of his Son, Jesus Christ; and who is daily drawing me towards a face - to - face encounter and consummated communion with him beyond this life, by virtue of «the redemption which is in Christ Jesus» (Rom.

The eight points to which I call attention are: (1) Human existence is a dependent one; in Christian language, «It is [God] who hath made us, and not we ourselves.»

If our human existence is not that of some supposedly substantial and indestructible soul to whom experiences happen, but is rather those experiences themselves held together in unity and given identity by the awareness and self - awareness which makes it possible for us to say «I» and «you», then the enduring reality, which God accepts and values, is precisely that series of events or occasions which go to make us what we are.

In Jesus Christ, in whom God's image emerges in grace and truth on the level of human existence, as such existence makes full response to God's prior initiating activity, the Word is «enmanned» (enanthropesas).

Some prophetic voices tell us that we have only a few years to make vital and far - reaching decisions — or else human existence on this planet will come to a tragic end long before the earth is swallowed by a dying sun.

For after all, in any faith which is genuinely theocentric or focused upon God, it is essential to make sure that it is God, not human desires or wishes or aspirations as they now stand, who is to be «given the glory»; and it is in God, and in God alone, that we may speak meaningfully of the significance of our own existence.

Finally, we should urge that the place where and the time when the Christ who is for ever integral to God's ongoing life is most plainly made integral also to our own human existence, is the Lord's Supper, the eucharistic action, the Holy Communion.

Unless the discussion in the preceding pages has entirely failed to make its point, it will be plain that what is being proposed in this book is (as I have said) a «de-mythologizing» of the inherited notions of «life after death», with their (to many of us) impossible assertions; and also the «re-mythologizing» — or better, the re-conceiving — of their implicit intention so that we may have a valid way of affirming the value and worth of human existence, its significance and importance for God, and its preservation in God as a reality which has affected the divine life and in God has acquired an enduring quality which nothing can take away.

But the author makes it clear at the outset that he does not see such «de-mythologizing» as the entire negation of the perennially Christian conviction that human existence has significance here and now and also has significance beyond this mortal life.

In this chapter I have attempted to present an understanding of our human existence which is true to the facts, so far as we know them, which makes sense of and gives sense to our experience, and which indicates what is meant when we speak, as we do, of the worth and value in our lives.

> It is entering into relation that makes man really man; it is the failure to enter into relation that in the last analysis constitutes evil, or non-existence; and it is the re-establishment of relation that leads to the redemption of evil and genuine human existence.

If it is the interaction between man and man which makes possible authentic human existence, it follows that the precondition of such authentic existence is that each overcomes the tendency toward appearance, that each means the other in his personal existence and makes him present as such, and that neither attempts to impose his own truth or view on the other.

In Buber «is» and «ought» join without losing their tension in the precondition of authentic human existence — making real the life between man and man.

This open - eyed trust is at base a trust in existence itself despite the difficulties we encounter in making our human share of it authentic.

There was the antidualistic motive: belief that some such actualities are without any experience of their own, when joined to the fact that the human existence with which philosophic thought must begin is just a series of experiences, makes it impossible to think of these extremes as contrasting but connected instances of one basic kind of actuality.

Through the event we name when we say «Jesus Christ,» and supremely through what happened on the cross on Calvary with all this implies, human existence is made «at one» with God.

Aetiologically the latter could not and did not make any statements regarding details of the way in which these structural features of human existence actually came about.

Following Max Weber, Berger recognizes that some of the lingering experiences of human existence, on the face of it, «make no sense.»

(Cf.. The Meaning of Human Existence, pp. 85 - 93) Particularly important in this relationship is what Buber has variously called «seeing the other,» «experiencing the other side,» «inclusion,» and «making the other present.»

(2) Human existence is an unfulfilled existence, with potentialities that may be realized or made actual; in Christian language, «God has made us toward himself.»

And as I read through the many posts on this board many messages are made clear but none such as transparent as this one; the belief that atheism is the way of superior and thinking humans and only the moronic or evil self - serving amongst the human race believe in the existence of a deity.

The Bible reflects, with an astonishing realism, the existence of man as a creature living in the realm of time and space, and subject to change and development; and this makes it curiously relevant to human life, in its complexity, as we have to live it.

When the humans disbelieve in our existence, we lose all the pleasing results of direct terrorism and we make no magicians.

Tragic natural disasters, the consequences of human preditory selfishness and injustice will be experienced by both believers and unbelievers; but whether those experiences make us bitter and cynical or empathetic and compassionate will depend a lot on whether the inevitable suffering that comes to all will depend a lot on whether we believe our flawed existence to be essentially good, though disordered or essentially evil in spite of its few «good» moments.

In the philosophic tradition it is the idealists rather than the naturalists who have made the fullest place for this insight into the essentially social character of human existence, though contemporary naturalism as in Mead, Dewey, and Wieman has achieved a similar perspective.

Clearly this activity will be taking place somewhere, because human existence is too problematic for people to stop searching for ideas and ways of living that will make everyday life meaningful.

What that sentence did, however, was to make me starkly conscious of the fact that not only do men die but that I, in my concrete actual human existence, faced death too.

Neo-orthodoxy recognizes the need for redemption; but it has never made an adequate place for the real possibility of redemption as transformation of our human existence, hence it postpones redemption to another realm.

Our lives are embraced by a universal intelligible order which makes possible a human social existence in which something beyond arbitrary whim and power is operative.