Sentences with phrase «make their judgments more»

Now that online dating is commonplace, we're often forced to judge based on a fixed image - and not only that, but given the speed at which many singles flip through profiles, we also have to make those judgments more rapidly.

And researchers have also found that having several different people observe teachers helped make their judgments more consistent over time and mitigate such bias.

Third, I agree that such a writing style, when used sparingly and appropriately, makes judgments more accessible.

The «problem» — scare quotes usage — with making judgments more readable is that that this tends to demystify the legal profession.

There's no doubt that this will make judgments more accessible to citizens, and that's a very important social good.

To help make this judgment more transparent I give only one example of this naming system.

Not exact matches

While we know there is more to a person than how he or she looks, in reality, potential clients, colleagues and other individuals you encounter will make judgments based on your appearance.

This book reminds me of the opportunity we all have to free our minds of fear and judgment so that we may make better decisions and be more creative, with less internal friction and more in harmony with those around you.

Fear and anxiety cause most to stay small, while making positive judgments makes us more confident.

Wu Youyou, Michal Kosinski, and David Stillwell found that computers using this information can make more accurate personality judgments about a person than most friends and family.

They concluded that we make a snap judgment in the first two seconds of meeting someone, and we rarely adjust it — even when we get more information.

Much of the good stuff, including many specific numbers, was filed confidentially with the CRTC, but at least the regulator now has far more detailed information with which to make a judgment.

If you rely on your VC to make the toughest calls that probably says more about your own insecurities with tough, unknowable, judgment calls than about your VC.

Then, you can make a more objective judgment about whether or not those expectations are realistic.

Such an admission makes clear that more is at stake on this issue than a new moral judgment of homosexuality.

And indeed he cautions against any subjective judgments being made by or about individuals - «humble spouses follow the Lamb more easily than proud virgins».

This has led some Lutheran theologians to the conclusion that Christian morality can be little more than a vague Interimsethik (open - ended decision - making between Pentecost and the last judgment).

We must make judgments about which ones, The greater the potential and the further its realization has been advanced, the more serious the loss.

Some readings, however, are more privileged than others and this judgment will be made by the relevant community.

When making snap judgments, people are more likely to misperceive a tool to be weapon when it is associated with black men.

But when we bring the principle of growth of persons in loving relationship to the judgment of marriages where the partners discover that they have made a mistake and that two people are destroying the possibility of growth in freedom and love, it is no violation of integrity to end the marriage so that each may seek a new life which is more responsible and genuinely productive.

More often it involves selection of representatives people trust to decide issues that may be too complex for most members of the community to make sound judgments.

This is, of course, no more than we should expect, if we take the New Testament's Paschal triumphalism to heart: «Now is the judgment of this world, now will the prince of this world be cast out» (John 12:31); «I have overcome the world» (John 16:33); he is «far above all principality, and power, and might, and dominion» and all things are put «under his feet» (Ephesians 1:21 - 2); «having spoiled principalities and powers, he made a show of them openly, triumphing over them in it» (Colossians 2:15); «he led captivity captive» (Ephesians 4:8); and so on.

I do not know for certain how we weigh these matters or make these judgments, but, speaking only for myself, I must say that Bambi is a more profound book than Charlotte's Web, probing more deeply the mystery of mortality.

The passage itself embodies a strongly christological thrust in the phrase «you did it to me,» which makes Jesus in some sense the referent of all the deeds of mercy done in the world.3 More importantly, Matthew attaches the pericope to a series of exhortations obviously intended to encourage the Christian community to persevere until the final judgment; 4 thus the deeds of mercy inculcated are direct responses to the Christian proclamation (7:794).

Please review the following before making any more judgments.

Yet much can be done in the way of making clear the understanding of man's spiritual nature, his high destiny which points beyond this life for its fulfillment, the meaning of the Kingdom for this life and the next, the Christian concepts of judgment and salvation with eternity in their span — in short, the goodness and power of a God who, having given us this life, can give us another in which to attain to his nearer presence, enjoy a richer happiness, and do his will more perfectly.

This demand makes more comprehensible God's double aspect of love and justice: judgment is the individual's judgment of himself when he cuts himself off from relationship with God.

I don't really want to make a quick judgment on him, I would like to study more on what he believed and such.

Later in his life, in one of the last pieces he wrote on Nazism, Bettelheim was to make an even more extreme judgment.

On that basis, he contends that «ironically, people by getting rid of the idea of judgment and hell, try to make God more loving, actually make him less.»

It is after doing what is commanded, when everything has been done in the sphere of human decisions and means, when in terms of the relation to God every effort has been made to know the will of God and to obey it, when in the arena of life there has been full acceptance of all responsibilities and interpretations and commitments and conflicts, it is then and only then that the judgment takes on meaning: all this (that we had to do) is useless; all this we cast from us to put it in thy hands, O Lord; all this belongs no more to the human order but to the order of thy kingdom.

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.

These considerations add up to the judgment that while it is possible to make undialectical single statements about general idealism, for instance, it is quite another and a more imaginative task to expose the inner core of faith which looks like and works like idealism but is compounded of utterly different stuff.

It is sure, just as every simple man is sure, that some states of mind are inwardly superior to others, and reveal to us more truth, and in this it simply makes use of an ordinary spiritual judgment.

The history of the twentieth century confirms Plato's judgment and suggests a possible source of information for making Hartshorne's philosophy more realistic about the human condition.

As an educated country we should take more time to educate ourselves on outside culture and religions and not make ignorant judgments against a people as a whole.

Whitehead then shows the distinction even more strongly in the lines which follow this quotation, allowing, in effect, that the same proposition could possibly make up the content of contradictory judgments.

Science itself is incapable of making moral judgments and it is not really too wild a step of the imagination to think of a situation where scientific knowledge is valued more highly than human lives.

When I noted to their champions that their psychological leanings seemed more like those of men than of women, I would get various replies, mostly to the effect that in making such judgments I was drawing on sexual stereotypes.

The older I get and the more I learn, the less qualified I become to make correct moral judgments; that may not stop me from having to make them — an event must be assessed before it can be blessed — but I have learned with hindsight that with all the goodwill in the world I may be wrong, and it is only by offering my judgments to God that they can be redeemed and blessed.

When moral rules and selves are abstracted from the normative traditions that give them substance and the social contexts that makes them concrete, «values» become little more than sentiments, moral judgments, expressions of individual preference.

It is surrounded by larger and deeper value questions that it can not resolve by itself3 The technical expert may make judgments about these more comprehensive issues of good and bad.

Those who seek a plan for reorganizing society on Christian lines make a judgment of society and a demand on the world — the judgment that the world ought not to be as it is, and the demand that society so change that there will be no more war, no more poverty, no more exploitation of man; so change that a Christian finds it satisfactory.

Hence if the Moment is to have decisive significance — and if not we speak Socratically whatever we may say, even if through not even understanding ourselves we imagine that we have advanced far beyond that simple man of wisdom who divided judgment incorruptibly between the God and man and himself, a judge more just than Minos, Aeacus and Rhadamanthus — if the Moment has decisive significance the breach is made, and man can not return.

It seems to me implausible that all these people, and so many more, who have made a negative judgment on the medieval idea of God, were less competent than those who now wish to return essentially to the medieval perspective.

Deuteronomy 19:15 - 21 makes the point even more emphatic that lex talionis is in Israel not a universally binding principle, but an ancient item of elemental justice still appropriate and applicable only in certain particular judgments.

It would ne nice to accept our own moral compasses or as I put it «a morally correct manner» and then leave it at that, accept only detailed proven facts and then use your best judgment on the rest, its more likely to be right then listening or reading «facts» by those who tell you to not look for them or prove them one way r the other, that's the Fox News of the religious world... Religion is more dangerous then a blind man in a room of razors, it hurts, kills and destroys more of humanity then any «God Made» disaster.

The more serious effort to concern itself primarily with ethical rather than theological problems, as the followers of Bonhoeffer have done, has led them outside the framework of biblical language and judgment, and has tended to dissolve their religious answers either into personal morality or social activism which, while serious in its intention, has made them weathercocks turning freely in the cultural winds.

Grace - Marie said this was the point where you make a judgment call as to whether you need to add more stock, and she did.