Sentences with phrase «meaning of human experience»

Next, the witness does not testify about isolated and contingent fact but about the radical, global meaning of human experience.

Every interpretation of the meaning of human experience, every understanding of the world in its totality, must by necessity start from some particular stance — or, better, must find some particular point that is taken to be of special importance among all the events or occasions; it provides a clue to the totality of experience.

In some cases this appeal to inner intuition might take the form of the claim that each of us has a «non-sensuous experience of the self» which is «both prior to our interpretation of our sense - knowledge and more important as source for the more fundamental questions of the meaning of our human experience as human selves» (BRO 75).

Not exact matches

Human beings have the awesome ability to take any experience of their lives and create a meaning that disempowers them or one that can literally save their lives.»

Drawing on his life story, as well as conversations with ordinary and extraordinary people he has met along the way, Dr. Bob presents a compelling framework that will define and dramatically enhance your experience of what it means to be human.»

By caritas, the Pope means a distinctive form of the love that humans experience — not eros, nor amor, nor affection, nor commitment in choice (dilectio), nor friendship, nor all those other forms of love that humans know and cherish, each in its own way.

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.

The very truth that God put on flesh and blood and moved into the neighbourhood through birth, even — especially — that experience of birth, now showing us what it means to be truly human.

• The movement to reject any objective ultimate authority and elevate human experience as the only source of meaning.

In every community and in every age verbal formulas need to be critically examined and reinterpreted, through dialogue and fresh experience, in order that their power as bearers of meaning, and hence as creators of authentic human existence, may be assured.

Of course, this does not mean that quanta have sense experience or consciousness, but even in human beings, these are not fundamental.

Obviously, this can not mean that he shared the whole range of human experience.

And the religious response to this suspicion is in each case the same: the formulation, by means of symbols, of an image of such a genuine order of the world which will account for, even celebrate, the perceived ambiguities, puzzles and paradoxes of human experience.

This means not only that we are approaching the texts as fully human productions — I point out that statements of divine inspiration are statements concerning ultimate origin and authority, not method of composition - but even more that we take seriously that aspect of literature of most interest to cultural anthropologists: how it gives symbolic expression to human experience.

They apply to every attempt to think about a framework of meaning that transcends human constructions and every claim to truth that can not easily be tested in human experience.

If we disconnect the experience of sexual pleasure from the moment of giving ourselves for another, to another in love, we fundamentally distort the meaning of the human body in its sexual dimension.

«We wanted to feature a woman's voice,» a well - meaning conference planner will inform me with excitement, as if mine is sufficient to capture the experiences of 3.5 billion human beings.

your understanding of the change process is very simplistic, because your mind is not open, you specifically believe already in the traditional doctrines, Dogmas as shown in thousands of years of history evolves, and the need for input variables, meaning the diversity of religious belief is necessay because nature through his will is requiring this to happen, we are being educated by God in the events of history.In the past when there was no humans yet Gods will is directly manifisted in nature, with our coming and education through history, we gradually takes the responsibilty of implementing the will.Your complaint on your perception of abuse is just part of the complex process of educating us through experience.

But I can point to the universal experience of all humans who have a yearning for something beyond our physical existence — for ultimate purpose, value and meaning.

But those meanings and values can not be consummated in the experience of human living until this old obstructive debris is taken out of the way.

When we add to this the understanding oft the teaching of Jesus reached in connection with Luke 11.20, we may claim that the meaning is: «the Kingdom is a matter of human experience.»

That means that the person is the unified human experience and not the society of cells composing the body.

This does not mean that Christian Scientists deny the intensity of the human experience of disease and pain.

In the case of the doctrine of revelation and inspiration the shift meant that the Bible and its teachings came to be viewed as the product of human cultural experience, time conditioned and relative in authority, and certainly not a suitable cognitive guide to thinking persons today.

This stress on the primacy of process and the ultimacy of constitutive relations means that, in considering the morphological structure of religious experience, attention must be directed to its origin in the physical feelings which comprise the primary mode of human experience.

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.

This means that religion in general, and the Bible in particular, must be taught as human cultural responses to the experience of the Sacred.

the belief on the existence of the devil was concieved by theologians of the past thousands of years, there was no other way of explaining the bad experiences of people in the past because we were not educated yet to the kind of what we have now, Why this happened because that was part of the learning process that God wants us to know, in pathrotheism, we are part of God, and He himself is evolving because He is the universe, We are now the conscious part of Him, our destiny in accordance to his will also be His destiny because it is His will.Although He prepared first all the material reality of the universe ahead of us, The experiences for us humans including the supernatural is just part of nirmal process for learning because its natural process, today we reach a point of not believing the practices of the past, but it does not mean its wrong, Just like a child, adults loved to tell mythical stories to them, because we knew children enjoys it as part of their learning process.

When we say that these patterns of experience have been used in doctirines of atonement, we do not mean that the theologians have tried, to reduce the meaning of God's saving work to forms of human experience.

They were perfect examples of what it meant not to be aware of the realities of life, ignorant in the sense of being insensitive or of taking a partial experience and believing itto be the total experience of all human beings.

The fact is that Abelard was trying to say, with his own passionate awareness of what love can mean in human experience, that in Jesus, God gave us not so much an example of what we should be like but — and this is the big point in his teaching — a vivid and compelling demonstration in a concrete event in history that God does love humanity and will go to any lengths to win from them their glad and committed response.

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.

If we were to empty the term «Father» of human experience, it could not create meaning at all, and we might as well call God some nonsense term and fill it with any meaning we choose.

By the experience of responsibility I mean the awareness (of every rational human) that one is called to seek what, in his or her circumstances, is the correct choice of conduct.

Our clue is that if the atonement means God doing what needs to be done to reconcile the world to himself, then the human experiences which may reflect this work of God must be those of personal reconciliation.

(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.»

Worship and work go together, as the American religious philosopher William Ernest Hocking so well put it in his book The Meaning of God in Human Experience.

It is important to appreciate that estrangement is a part of the experience of all human beings including those who know what fullness of life means.

There has always been in the world a vast amount of human suffering, and to love one's fellowmen means that this suffering must constantly be a part of one's own experience.

The horizons of meaning within which humans experience, reflect, question, imagine, and act have certainly changed in different times and places, and thus the understanding of what it means to be a «subject» has changed.

Paul, who surely had little if any firsthand experience with the wondrous process of human birth, tells us that all of creation — which means all of humankind, all of us — is groaning in the pangs of childbirth.

At the risk of even greater brevity but in the hope of a clear capsule view, I set forth my own model: fundamental theology is that discipline which consists in philosophical reflection upon the meanings present in our common human experience and in the Christian fact.

The Meaning of God in Human Experience.

It means first of all that God's perfection is in relation to our human world of experience.

Christian's third conclusion means that Whitehead's philosophical theology is in a sense a confessional theology, i.e., a rational «explanation of an interpretation» of human experience.

That means if I, as an American, am experiencing a freedom and a sort of goodness that my neighbors in Syria or Iraq or any given country are not, then we, as a human race, are in trouble.»

What does it mean for God to be perfect in relation to our human world of experience?

«Similar to the incarnation, on which Christ took upon himself the totality of what it meant to be human, so in scripture, God incarnates by taking on the humanness of the writers and the situations they experienced at the time.

William A. Johnson believes that the search for transcendence is prompted by the desire for a «deeper and more profound meaning of life and for a sensitizing and intensification of human experience» (The Search for Transcendence [Harper - Colophon, «974]» p. 1).