Sentences with phrase «make meaning of your experience»

Of course, making meaning of an experience requires judgment.

By telling your stories, you can make meaning of your experience and, more importantly, build friendship through conversation.

Emotions «seek to serve and empower us to explore the world safely and make meaning of our experience in it,» said Deb Hannaford, a licensed marriage and family therapist in Pasadena and Monrovia, Calif..

Not exact matches

Just because they were able to make the most of the experience doesn't mean they weren't prioritizing safety.

That means that a central pillar of Bounce Exchange's company culture is thoughtful hiring and making sure that the entire process — from first interview to last day on the job — is a positive experience.

Not only does it mean a better user experience — it can make the difference between life and death when it comes to trading on NASDAQ, or even a high stakes game of League of Legends.

That means the average entrepreneur must make a major change, both professionally and personally, in order to start a business — leaving behind the relative security of skills, experience, and connections to start all over again.

And the experience is almost worse if you try to make things interactive as a lack of visual cues means people either talk over each other or hold back out of uncertainty, leaving gaping chasms of silence.

It is a process based on critical thinking where we weave together our thoughts, experiences, impressions and feelings to make meaning of them.

«Apple continues to see the need for a continuum of experience but not a need for both experiences to merge if that means there is a compromise to make,» Kantar Worldpanel analyst Carolina Milanesi said.

The cable makes them a bit unwieldy, but putting all of the actual video processing in a box you don't need to directly strap to your face means your VR experience can be a lot more complex.

That means that I have no background or knowledge of finance and use logic and intuition as a basis for making decisions as oppose to education and experience.

Lack of experience at the time meant Bannon made serious mistakes at Amicus which almost killed the company, mistakes he later published in detail before anyone else.

While the two companies» revenues are based on advertising, the attractiveness to advertisers rests on consumers using both services.3 Both, though, are disadvantaged to an extent because their means of making money operate orthogonally to a great user experience; both are protected by the fact would - be competitors inevitably have the same business model.4

Authors are bound by their experiences, but that doesn't mean we should believe in the existence of made up creatures like Kraken, Cyclops, Pegasus or Spiderman.

Pornography... is essentially sentimental, for it leaves out the connection of sex with its hard purpose, and so far disconnects it from its meaning in life as to make it simply an experience for its own sake.

That means that each of us has to find out personally for ourselves and make our conclusions based on our own personal findings and our own personal experiences.

Making education contextual means recognizing that 1) theology involves responding to the living God in diverse human situations; 2) theology involves specific practices as much as it does religious concepts and experiences; and 3) theological education requires attention to personal formation and not simply the learning of specialized lore and skills.

Choose a destination that has meaning to you in your spiritual journey and make a day or a weekend of it, and focus on an experience that will engage all of your senses.

But, in my experience, sometimes the best way to keep communication healthy and open is to go to bed angry and then talk about it the next morning when you've had enough sleep to know that leaving the milk out in the car probably wasn't a veiled act of aggression meant to symbolize every problem in the relationship, but rather just the sort of mistake anyone would make while distracted by a fascinating story on NPR.

This means that the things of which the world is made up are not either subjects or objects but happenings, occurrences, actions, or experiences.

The new Roman Catholic «Rite of Christian Initiation of Adults» has also attracted attention as a means of making the conversion of an adult an experience shared in community rather than an individual matter.

«Special revelation» means that God does not make himself known primarily in the general experiences of mankind, but in particular critical historical happenings of unusually great significance.

A philosopher notes three areas in which linguistic philosophy could broaden itself: 16 (1) broaden the verifiability principle so as to make other experiences besides sense experience possible, (2) abandon the viewpoint that would reduce all meaning of things to present or actual fact, and (3) pay more attention to conceptual frameworks through which we seek to apprehend the world.

If one means, for instance, an epistemological privilege of the oppressed, in the sense that the poor, the suffering and the dispossessed have some intuitive knowledge of God, righteousness and social reality not available to others; if one means that victims know best how to overcome their condition and build new institutions; and if one means that knowledge based on «experience» makes academic excellence unnecessary, then liberation thought and the Social Gospel diverge.

True, I was the man in whom the Word of God had made humanity his own; but because of this absolute nearness I was also more exposed than anyone else, I could experience more poignantly what it means to be a man, who is not God.

Just because a partner comes bearing some scars doesn't make them less of a Godly mate — it just means they've experienced darkness and have now found the light — just like you have.

Now it is exactly in situations like this — according to the standard account of orthodox Whiteheadians — that God is supposed to lure the world, by means of what he proffers to actual occasions via subjective aims, toward that falling out of events which will make his future experience most positive.

The presupposition of ultimate meaning is the presupposition that what we do and experience somehow makes an ultimate, permanent difference.

Dr. Hendley contrasts Richard Rorty and John Dewey in their views of the meaning of human life — in their attempts to makes sense of the multidimensional aspects of human experience.

So, it was not just the small group of Jesus» followers who were confused about the future; many in Roman society were searching for a system of meaning that would make sense out of their experience of human life.

Suppose, then, that we begin our description of the natural world by making explicit what it means to be an experiencing, conscious subject.

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.

Dewey calls this value «quality,» but by the term he means neither mathematical nor secondary qualities; he uses the term to refer, first, to the wholeness or deeper reality, in some aspect of the world, often as that wholeness is presented in a work of art. 24 If this were called the objective locus of quality, the subjective locus would be the emotional intuition of the objective quality; this subjective quality gives the experience itself the unity which makes it that particular experience.25 It is this empirical discernment of quality which provides the substance of the derivative and propositional resolution of the conflict between the individual and its environment.

(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.»

The striking parallel between this conception and Buber's concepts of «seeing the other,» «experiencing the other side,» and «making the other present» is strengthened by Roger's descriptions of what seeing through the client's eyes actually means.

I have not been able to tell you the meaning of life, only what some cultures and collective experience have tried to make of it.

Judaism, land - rooted in content but universal in form and reference, demonstrates that «it is normal for religions to convert into means of salvation the experiences arising from the social interaction which a common land makes necessary for a people» (NZ 135).

On the question of the means of experiencing that truth, Dr. McGuire writes, «Schelling now thinks of freedom as both that which makes existence possible and the principle by which we recognize the order of that which we live within.»

Thus we experience precisely in freedom what is meant by God, even if we do not name or consider this ineffable, incomprehensible, infinite goal of freedom, which makes possible the distance to the object of our choice, the actual space of freedom.

It does mean that God is the name applied to a set of definite and intelligible aspects of the world made apparent in the experience of everything in it.

Third, in our situation today, the specific requirements of these two criteria are such that no theology can be adequate unless it makes the assertion of the experience of God, by which I mean that it must assert, in some formulation or other, that the strictly ultimate reality termed «God» is the object as well as the subject of experience, and this in relation to others as well as to self.

But this does not mean that there is no place for the kind of moral judgment that is relevant to mature experience and that makes men uneasy, more fully aware of the consequences of their decisions, more sensitive to the dark side of their culture.

Just as it would be impossible to replace with definitions such words as» home,» or «light,» or «music,» or to make the meaning of such words clear to someone who had never himself experienced the realities to which they point, so it will always be impossible to replace with definitions such terms as «the grace of God in Christ,» «peace with God through our Lord Jesus Christ,» or the great story in which these phrases have their only possible context.

That is, given the distinction that I am making between physicalism and materialism, the latter formulation would mean that «vacuous actualities,» devoid of experience, exert all the causal efficacy in the world (which is one of the basic points that led Kim into insuperable difficulties in affirming the reality of the mental).

An Emergent definition of relevance, modulated by resistance, might run something like this; relevance means listening before speaking; relevance means interpreting the culture to itself by noting the ways in which certain cultural productions gesture toward a transcendent grace and beauty; relevance means being ready to give an account for the hope that we have and being in places where someone might actually ask; relevance means believing that we might learn something from those who are most unlike us; relevance means not so much translating the churches language to the culture as translating the culture's language back to the church; relevance means making theological sense of the depth that people discover in the oddest places of ordinary living and then using that experience to draw them to the source of that depth (Augustine seems to imply such a move in his reflections on beauty and transience in his Confessions).

On the contrary, I should claim, what I have been saying is metaphysical in the second sense of the word which I proposed in an earlier chapter; it is the making of wide generalizations on the basis of experience, with a reference back to verify or «check» the generalizations, a reference which includes not only the specific experience from which it started but also other experiences, both human and more general, by which its validity may be tested — and the result is not some grand scheme which claims to encompass everything in its sweep, but a vision of reality which to the one who sees in this way appears a satisfactory, but by no means complete, picture of how things actually and concretely go in the world.

God, so understood, is not only the chief causative principle, although He is not by any means the only such principle (since there is freedom of decision throughout the world - order); He is also the supreme affective reality, because what happens in the world, by precisely such free decision and its results, makes a difference to and (if we may put it so) contributes to the divine principle in providing further opportunities for advance as well as in enriching the experience of the divine itself or himself.

By faith however, I do seem to experience a kind of «certainty» or confidence but it is contingent on a whole matrix of relationships in progress and so while I can be passionate about the meaning I am making about those relationships, those relationships are always outstripping my meanings (claims) and revealing more about what meaning is possible.

On the other hand, if by metaphysics one means exactly what I suggested earlier — the making of wide generalizations on the basis of particular experiences, the constant reference back of those generalizations to further areas of experience, and the resultant «vision» of how things «are» and how «they go» — then metaphysics is by no means finished.