Sentences with phrase «make sense of the world as»

I try to make sense of the world as I see it, and as it is presented to me, and try to account for as many of the variables as I can.

My incapacity to make sense of the world as the creation of a personally caring Creator because of the magnitude of sin and suffering is, to extend the metaphor a long - festering sore that simply will not heal.

Not exact matches

As the world tries to make sense of the U.K.'s historic vote, three sectors could be especially hard hit.

As word spread Wednesday morning of Travis Kalanick's sudden departure from the helm at troubled ride - hailing startup Uber, Silicon Valley pundits, investors and analysts all tried in different ways to make sense of one of the most startling developments to come out of the tech world in recent years.

When asked if Syrah was a takeover target at its current share price, Mr Slifirski said: «Anytime you see a company with a world class resource in terms of scale, quality and position on the cost curve, which is exposed to a disruptive technology and has an open share register, it makes absolute sense as a takeover target.»

As we work with banks around the world to connect with each other for cross-border transactions, part of that work is helping them craft rule sets that make sense in...

But here's what doesn't make as much sense: Hudson Hongo at i09 has teased out the implications of a shared world between the Avengers and Arrested Development into an insane loop of shared worlds that ultimately ties the world of Adam West's 1960s Batman TV series, a DC property, into the Marvel universe.

There can be no doubt that God makes decisions a propos of the disjunctive multiplicity of eternal objects; the difficulty is to establish in precisely what sense these divine decisions are distinguishable from the choices and calculations made by the Leibnizian deity Whitehead's dilemma seems to be this: on the one hand, the principle of classification is to be challenged by positing the primordiality of a world of eternal objects that knows «no exclusions, expressive in logical terms»; on the other hand, positing pure potentiality as a «boundless and unstructured infinity» (IWM 252) lacking all logical order would seem to be precisely that conceptual move which renders it «inefficacious» or «irrelevant.»

He saw himself as operating in the same way that any scientist would operate insofar as he asked the conditions that made sense of the phenomena he observed in the world.

But there is a background, and the background more often than not is the world in the best sense of the word, the world as made, approved, loved, sustained and finally redeemable by God.

Holding to evolution as the origin of the world and all that is therein makes good philosophical sense if and only if you reject the idea of a God... or even of gods.

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.

The first danger is that, with its strong appeal to the sense of the dramatic and the romantic, the radical response may attract individuals who see the world in black and white, who may then see themselves as «holier than thou» because they make do without new furniture or red meat or homogenized peanut butter.

Indeed, he might well claim the realization of Francis Cornish as his personal testimony: «Somehow I've drifted into a world where religion, but not orthodoxy, is the fountain of everything that makes sense» (p. 378).

It could be argued that both James and Chris had similar conversions — experiencing Christianity as something that made sense of the world they were faced with.

As hard as it is to sympathize with someone's prejudice, we can at least understand how painful it is to leave behjnd an old belief that helped one make sense of the worlAs hard as it is to sympathize with someone's prejudice, we can at least understand how painful it is to leave behjnd an old belief that helped one make sense of the worlas it is to sympathize with someone's prejudice, we can at least understand how painful it is to leave behjnd an old belief that helped one make sense of the world.

Of course Père Teilhard had a full - length treatment in The Phenomenon of Man and an off - tangent discussion in The Future of Man as well as in The Divine Milieu, where his main interest however was in making sense of man's religious experience and showing its abiding significance in a world which is in procesOf course Père Teilhard had a full - length treatment in The Phenomenon of Man and an off - tangent discussion in The Future of Man as well as in The Divine Milieu, where his main interest however was in making sense of man's religious experience and showing its abiding significance in a world which is in procesof Man and an off - tangent discussion in The Future of Man as well as in The Divine Milieu, where his main interest however was in making sense of man's religious experience and showing its abiding significance in a world which is in procesof Man as well as in The Divine Milieu, where his main interest however was in making sense of man's religious experience and showing its abiding significance in a world which is in procesof man's religious experience and showing its abiding significance in a world which is in process.

And Yahweh is jewish terminology is the same now that mean Allah and Yahweh are the same being but christian god is unknown I don't know what he is, And Muhammad in the Qur» an is the last of all Prophets and Messengers and is known as Rehmat ul alimeen the mercy of the world he forgive his most bitterest enemies who tortured him and his followers for believing in one true God.Now Muhammad never try to fake a miracle, the pig is forbidden to eat even in the jewish testament and so even here bible agrees but I don't know why christians eat pork.Secondly wine was forbidden because Muhammad's companions saw the evil in it.So please don't speak without having proper knowledge or Blurting out made up stories that actually have no sense, the jews call Jesus the false prophet, Sorcerer, Necromancer etc would you beieve those stories or be angry.Surely we both know the answer

Mine happens to include supernatural beings and it makes just as much sense as the atheist world of happy accidents.

Makes much more sense to believe a book written 1850 years ago by a bunch of goat herders that thought the world was flat and didn't even have the sense not to use their drinking water as the toilet.

This common sense is made up of the presuppositions which we use as we try to understand the world, the assumptions we make as we explain the workings of the universe.

All this, finding focus in the event of Jesus Christ, has been made part of God in his «consequent aspect» — that is to say, in the concrete sense of God as One who is affected by that which has taken place in the world where he is ceaselessly at work.

The physicist today understands the whole world as made up of entities that can affect his senses only in very indirect ways.

But because the Church successfully evolved, because believers were willing change their minds about the structure of the universe in order for their faith to makes sense in a modern world, what was once considered heretical is now embraced as scientific fact.

But as this unmaking of religion reveals that religion is «true», in the sense that it is an invention of human beings to compensate for and to sublimate their real wretchedness, a second kind of criticism has to follow: religion has to be made false, i.e., the secular world has to be changed.

As such, this «representation» of the good principle does not have for its effect «to extend our knowledge beyond the world of sense but only to make clear for practical use the conception of what is for us unfathomable» (p. 52).

That, as Corinthians says, does not make any sense to thewisdom of the world.

This sense of the world's presence, appealing as it does to our peculiar individual temperament, makes us either strenuous or careless, devout or blasphemous, gloomy or exultant, about life at large; and our reaction, involuntary and inarticulate and often half unconscious as it is, is the completest of all our answers to the question, «What is the character of this universe in which we dwell?»

And especially ascets usually still have (in parts of the world) kind of special social standing, unlike in supposedly superior systems where merely the amount of mammon and looks are considered as what determines «social standing» — with money (or similar) being a / the «value» of determination of «social standing» surely making some sense in a capitalist (ish) system, tho there being many (possible) downfalls to that, such as «robber society».

Perhaps aspects of them, such as their ethical implications, may be compared, but as total approaches to mystery, to human existence, and to the world, it makes little sense to say that one is clearly better than another.

Self - involved, self - righteous, and sullen, the adult Scout is a young woman trying to make sense of her relationship to the town, or more precisely, trying to make sense of what it means to remain in continuity with this world when its aggressive reaction to national events is at odds with her own, which, it has to be said, is not without some unseemly elements (as when she assures a relative that while she supports civil rights, she'd never want to marry a black man, personally).

The stories of Genesis and Exodus, Joshua and Judges, and many others can be better understood as origin stories that helped the people of God make sense of their place in the world.

Just as it would make no sense to preach to an American congregation in Greek, it would be counterproductive to force on American Christians all the cognitive and normative assumptions of the Hellenistic world that even Paul took for granted.

For a Christian, the event of Christ is important, m that sense, as providing a clue to «the nature of God and his agency in the world»; the decision made for or against that clue is important, since it is determinative of whether or not life will be lived — that is, man will move towards becoming himself — in terms of the love which is there both manifested and released.

According to this interpretation he is the Son of God in another, very different, and as we should say more mythological sense: a Son who was with God and who was sent into the world, who, as the Nicene Creed says, «came down from heaven and was incarnate... and was made man».

Some Atheist angles may be content to allow the rest of the world believe whatever it wants, but so long as those beliefs are hoisted upon others as a burden to bear, used to judge and separate people who are unlike others, and make absolutely no sense whatsoever... I personally will always crusade for the destruction of this plague.

Yet, given the logical problems connected with the notion of a finite actual entity somehow prehending the objective integration of the primordial and consequent natures within God (as indicated above), it makes sense to think of God's influence on the concrescing actual occasion simply in terms of divine feelings vis - à - vis objective possibilities already present in the world as a common field of activity for God and all finite actual occasions.

Like Mehta, Lewis objected to God on the basis of the evil he saw in the world, but his conversion mirrored that of Leah's as he realised that his objection only made sense if a moral realm existed: «My argument against God was that the universe seemed so cruel and unjust.

In spite of the amazing intellectual achievements of our time, there was probably never an age in which so many people were unhappy, frustrated, and in doubt as to whether their lives amount to anything or whether the world makes sense.

Moreover, Hartshorne affirms that he does not contradict himself when he asserts the additional twin theses that every concrete entity is a subject (or has objects of knowledge) and that every such entity must be an object for some (anyone will do) subject.31 Furthermore, he argues that only the panpsychistic doctrine of an ocean of subjects internally related to their objects of knowledge can make sense of our deeply ingrained conception of the world as a real nexus of temporal succession of cause - effect relationships.

Without casting Enlightenment rationalism as categorically evil, Wright details some of the problematic consequences of Enlightenment assumptions regarding the biblical text: false claims to absolute objectivity, the elevation of «reason» («not as an insistence that exegesis must make sense with an overall view of God and the wider world,» Wright notes, «but as a separate «source» in its own right»), reductive and skeptical readings of scripture that cast Christianity as out - of - date and irrelevant, a human - based eschatology that fosters a «we - know - better - now» attitude toward the text, a reframing of the problem of evil as a mere failure to be rational, the reduction of the act of God in Jesus Christ to a mere moral teacher, etc..

The importance of the first two chapters of Genesis (which are quite contradictory) is that they are the creation myths of a prescientific people who were attempting to make sense of the world based on their knowledge, which included the Sun going around the Earth and required supernatural beings as explanations for natural phenomena.

In the coming years, as today's young men and women take up their responsibilities and seek to make sense of the world, it will not be adequate if Catholics who are worried - as we all ought to be - about the sexual mayhem that has been created in recent years simply denounce the evils of extreme feminism or even of the ghastly contraceptive, anti-life culture with which it has been associated.

The God that makes most sense in light of the suffering of the world, is the God who loves us completely (as the Universalists believed) but who doesn't have the power to over-ride our freedom to make bad choices.

Inadequate as they are, subject to modification from time to time, needing correction and supplementation, our various human languages (verbal and pictorial, aural or graphic) are both necessary for us and useful to us; they help to make sense of, and they help to give sense to, the richness of experience and the given - ness of the world as we observe and grasp it.

As Merleau - Ponty might put it, the lived - body is always balanced between the sedimented past and the present sedimentation in making sense out of our world.

Indeed, even as early as this writing, he acknowledges his uncertainty about the answer to the question of whether the events grasped by the theoretical language of mathematics can be sufficient «to «explain our sensations» (IM 33), or whether the mathematically formulated theory is even in a position to make an adequate reconstruction of other, unrelinquishable references to the world (such as sense perception).

Absolutely, it does make sense to at least 6 billion people on earth including but not limited to professionals and the elite such as Doctors, Scientists, Juries, Judges, Magistrates, Politicians, even by the person who holds the highest position of the most powerful country of the world.

It is a system of motor powers for exploring and making sense of the world, and as such, the cogito becomes more an «I can» than an «I think.»

Even if it made sense to speak, as Whitehead does, of a «world» as the «relative actual world» of a unique event — then how do such «worlds» stand in relation to that real level of abstraction (cf. 2.4) on which actual worlds and actual experiences interact and interpenetrate one another, the level which Whitehead sometimes defines as «nature»?