Sentences with phrase «make sense of human»

BookRiot contributor who writes about romance novels Interview starts at 10:59 and ends at 42:21 We're sort of worshipping at the temple of love, the same way that religion can help us make sense of human experience and help us to feel there's good in the world — there's a structure that is bending towards the good.

We go there as tourists to wander through ruins and marvel at the eerieness of time and mortality; perhaps we want the Oracle to make sense of our human lives.

Partial human skulls about 100,000 years old unearthed in Xuchang, China have been found to present an extraordinary set of features, helping researchers make sense of human evolution in eastern Eurasia.

Cunningham maintains that fMRI is gradually helping scientists make sense of the human mind, but he admits that «there's a tendency for the data to be oversold, so it ultimately doesn't live up to the hype.

I am also clear that we need to make sense of our human rights laws and remove the many layers of appeals available to foreign nationals we want to deport.

A way to connect us more deeply to ourselves, make sense of our human experiences and, in sharing our own voice and journey, connect us more directly to others by way of our shared humanity.

These two affirmations come into conflict, however, when we try to make sense of human suffering.

This is hardly a vision that makes sense of human affairs.

God's marriage to his people is what makes sense of human marriage.

Making Sense of the Human Genome Every human shares 99.9 % of the same letters of the DNA code, but the tiny differences that make us individuals also form a beautiful continuum — breaking down traditional notions of race.

Not exact matches

«Whenever your human capital is tied up in one particular industry, it may make sense to diversify your investment capital outside of that industry, just because of the amount of risk associated with that.»

Rodriguez: It was risky in this sense: You'd seen «Planet of the Apes,» but that's an ape, we were making for the first time a really human face.

Strategically, this makes sense: When humans stop opting - in, for fear of theft or perhaps because they grow weary of annoying, incoherent targeting, data will ultimately lose its power.

So it is far beyond the ability of humans to makes sense of it.

With such a mass of information, the only way for humans to make any sense of the world is to make some approximations and assumptions, to look for the patterns, and try to find the constellations in the mess of stars.

«Stories are how we humans make sense of the world.

To make sense of this, it's important for designers of those solutions to know how to take human interactions (emails, chats, phone calls, social media threads) and tag them, by identifying emotion and sentiment, and other markers so the computer «understands» humans better.

In the long run this trend will actually push toward the re-localization and re-humanization of the economy, with the 19th - and 20th - century economies of scale exploited where they make sense (cheap, identical, disposable goods), and human - oriented techniques (both older and newer) increasingly accounting for goods and services that are valuable, customized, or long - lasting.»

None of these words would make any sense in the context of investment banking, where if a client wants to speak to a human banker, four of them hop on a plane and fly to the client's office the next day, never mind paying $ 10 for voicemail.

To help employers across the country make sense of the changes in the ACA regulations, Paycom, a provider of human capital management technology, will host a free webinar — Think Your Business is ACA Compliant?

Given the scale of user - generated content on platforms large and small, it makes sense to use automated tools to assist with human review of problematic content.

Concepts of wealth, disease, sanity, justice, human rights, the humanities, do not make sense in the terms of naturalism.

By this he meant that the human brain, along with its senses, and with is learned cultural bias, and even with the extension our scientific instruments gives us, has only made a rough map in our minds of the REAL world (the territory).

That's an indoctrinated belief placed upon a natural human reaction, just as much as the Hindu idea that good deeds only make sense in the context of people trying to improve themselves through reincarnation, isn't it?

Drawing on the wisdom of thinkers as diverse as St. Augustine and Leon Kass, and on the common sense of such figures as Charlie Brown and former NFL linebacker Bill Romanowski, Schall wittily argues that «unserious activities» help make human life worth living.

The idea that a being would create the entire thing — with 400,000,000,000 galaxies, EACH with 100, 000,000,000 starts and even more planets, then sit back and wait 13,720,000,000 years for human beings to evolve on one planet so he could «love them» and send his son to Earth to talk to a nomadic group of Jews about sheep and goats in Iron Age Palestine (while ignoring the rest of the 200 million people then alive) makes no sense to us.

As a matter of fact, when he will walk into the temple of God, declaring himself to be God, it is then that it will all make sense to Israel, they will see that they have been deceived, and when they reject him, he begins a slaughter of God's people that will be unparalleled in all of human history.

I believe that human actors who fail to give pride of place to moral boundaries that must never be crossed, such as the direct killing of the innocent, and who instead are ready to see their obligations in terms of moving beyond them in favor of «good results,» will be harder put «to take seriously the role that divine authority plays in morality»; for they will to that extent lose a sense of the moral limits that remind us of our finitude and anticipate consideration of a law of our being that is not one of our making.

Therefore, in light of the fact that God created work for humans to do and God will have work for us to do in eternity, it only makes sense that we can live now in light of this purpose for our lives.

In any case, I wish to make clear that both terms are used here in a broader sense, such that the liberal view of interest (or self - interest, or happiness) is simply one of the alternatives.2 In speaking of a private view of self - interest, I mean that human community is thought to be solely instrumental to, i.e., not constitutive of, happiness.

It does, of course, make sense to ask «why» when it comes to the actions of human beings.

The human writers of scripture certainly though so, and they also thought God felt this way too, but does it «make sense?»

nothing makes the atheist more ticked off more than when you bring up GOD... God gets all the blame for all the tragedy in the world... If there wasnt a god in the first place, humans would not know tragedy or injustice when we see it... it would be a non-issue to us... survival of the fittest would not permit the emotions of love, compassion, empathy... Darwininian theory could not allow any of those and many other of the best of people's capacity for caring to surface... You cant explain it away by synapse or neurons... without a Supreme Being, there would be no sense of justice or injustice, we would not call it anything because there is no Ultimate Moral Standard to compare it.

tallulah13 One thing certain is that humans are wired to make sense of their beliefs.

It means making sense out of the relations that human beings and other living things have toward the overall patterns of nature in ways that give us some sense of their proper relations to one another, to ourselves, and to the whole» (Toulmin, 272).

Building on but moving beyond psychological understandings of guilt, and excavating the reality of wrong «being that underlies our wrong» doing, Pieper brings the wisdom tradition of Plato, Augustine, and Aquinas into conversation with moderns, both Christian and anti-Christian, who try to make sense of sin and evil in the human condition.

The particular mechanisms employed depend on circumstances of history, geography, and culture, and decisions about them can be made responsibly only by taking account of man's acquisitive propensities, his need for rational order, his longing for freedom, and his sense of justice — in short, by relying on an integral rather than a truncated conception of human nature.

One must make a reasoned decision about these truths, and in that sense the United Nations Charter and the Declaration reaffirm «faith in fundamental human rights, in the dignity and worth of the human person, and in the equal rights of men and women.»

Nothing else makes sense of us as human beings, as spiritual, rational and bodily beings.

Taboos on eating fat and blood, (Leviticus 3:17) rules concerning clean and unclean foods, detailed directions concerning the dress of the officiating priests, insistence on ceremonial exactness in sacrifice these and similar legalisms have as part of their background and explanation the sense of sanctity and inviolability in things divine, demanding punctilious care to make human relationships with them safe and profitable.

It also makes perfect sense of the direct creation of the human soul at the peak of the development of life on earth.

This doctrine makes sense for her when we understand the power of sin under which we live as «the power of produced things which dominates humans».32 Such an understanding empowers and directs practice appropriately.

Yet, at the same time, it would make much greater sense of his consistent appeals to human nature and the objectivity of primary values that make this defense of pluralism so tantalizing.

This is my vision but I have to stress that it makes more sense when viewed through the lens of panentheism rather than through creation ex-nihilo with God specially creating individual souls for each human being.

Oh, the Calvinists could make perfect sense of it all with a wave of a hand and a swift, confident explanation about how Zarmina had been born in sin and likely predestined to spend eternity in hell to the glory of an angry God (they called her a «vessel of destruction»); about how I should just be thankful to be spared the same fate since it's what I deserve anyway; about how the Asian tsunami was just another one of God's temper tantrums sent to remind us all of His rage at our sin; about how I need not worry because «there is not one maverick molecule in the universe» so every hurricane, every earthquake, every war, every execution, every transaction in the slave trade, every rape of a child is part of God's sovereign plan, even God's idea; about how my objections to this paradigm represented unrepentant pride and a capitulation to humanism that placed too much inherent value on my fellow human beings; about how my intuitive sense of love and morality and right and wrong is so corrupted by my sin nature I can not trust it.

Even if this made any sense, there would be plenty of better eays to get across a message about who is in contol (like creating humans who already understand that) without making a world in which people suffer now and can be sent into eternal punish, ent.

They had inculcated a deep sense of sin and a conscious need of personal salvation; they had overpassed national and racial lines and had made religious faith a matter of individual conviction; they had emphasized faith in immortality and the need of assurance concerning it; they had bound their devotees together in mystical societies of brethren fired with propagandist zeal; and they had accentuated the interior nature of religious experience in terms of an, indwelling Presence, through whom human life could be «deicized.»

It certainly makes sense to speak of striving for greater approximation to such forms of organization in human societies, but in what sense did he suddenly interject those qualifications regarding natural process?

It is realized in what makes our everyday life specifically human: in the patience that can wait, in the sense of humour which does not take things too seriously, in being prepared to let others be first, in the courage which always seeks for a way out of the difficulties.

Perhaps it was his acute sense of the ways of human psychology that made him skeptical even of the Oxford Movement's popularity (then in its heyday), which he himself did so much to promote.