Sentences with phrase «natural human experience»

This natural human experience causes intense emotions to well up from deep within the body.

«Social media sites do a better job of approximating the natural human experience than dating sites in their old form,» says Nerve chief executive Sean Mills.

Sanctification sounds like moral development over time which is a natural human experience.

Not exact matches

I once spoke to an experienced forest ranger and he said that humans are not the natural prey for wild cats.

oh and except Chaos as the universes natural order, except that war is a natural part of the human experience.

This suggests that religion is not natural to human being but an accidental or inessential practice only some human beings experience.

Whitehead's project to find, in occasions of human experience, patterns or structures that can be generalized, presupposes and implies the view that human beings are wholly, and without remainder, part of the natural world.

Keen's theology centers on common, natural grace, which he finds rooted within the human experience.

If we are truly to overcome dualism, we must recognize that every natural entity resembles human experience in some way, for there is nothing of which we can be more sure than that there are human experiences in the world.

Now meditation as an exercise in prayer is no different from this sort of natural and normal human experience, except that it is thought about God, about God's character and his activity in the world.

If the data of philosophical reason are natural, that is, if they are given for human experience independently of historical conditions, then natural theology as commonly understood becomes a major possibility.

Thereby the living power of the transcendent and omnipotent Judge is transposed in human experience into the dead body of Satan, as Milton's passage through the death of selfhood unveils the ground of an isolated selfhood as that chasm separating the creature from the Creator, thus making possible the reversal or dissolution of natural virtue and self - righteousness in the immediate and present actualization of the self - annihilation of God.

For Whiteheadians, more than for most others in the ecological movement, the fact that human subjective experience is fully natural, points to the pervasiveness of subjective experience in nature.

The examination of human experience for factors which could be used to account for other natural occurrences presents itself as a normal method of procedure for one who rejects the Cartesian type of dualism.

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.

The fact that Jesus experienced grief shows us that it's a natural part of the human experience.

Rather, he is stating the imaginative quality which is a natural accompaniment of all human experience.

He does not experience some privileged humanity unlike ours, but rather enters into the natural revolt of human nature against the destruction of death.

Tragic natural disasters, the consequences of human preditory selfishness and injustice will be experienced by both believers and unbelievers; but whether those experiences make us bitter and cynical or empathetic and compassionate will depend a lot on whether the inevitable suffering that comes to all will depend a lot on whether we believe our flawed existence to be essentially good, though disordered or essentially evil in spite of its few «good» moments.

Force, in any of its various forms, is decidedly anti-social, for Whitehead.7 Thus rooted in human emotional and instinctive experience, human social relations are not principally rational or artificially instituted, but instead are founded on natural feelings of accommodation and mutual beneficence.

Knox seems to acknowledge that some of ourproblems arise from our «friends», when he writes: «There will be fresh attempts to dissociate natural theology altogether from our experience of the natural world around us, to concentrate more and more on precarious arguments derived from the exigencies and the instincts of human nature itself.»

There will be fresh attempts to dissociate natural theology altogether from our experience of the natural world around us, to concentrate more and more on precarious arguments derived from the exigencies and the instincts of human nature itself.

There will be fresh attempts to dissociate natural theology altogether from our experience of the natural word around us, to concentrate more and more on precarious arguments derived from the exigencies and the instincts of human nature itself.

The former — religious experience — need not be highly articulated nor even highly conscious of God as God; it may be vague, diffused, and unformed, yet also a deliverance of what it feels like to be dependent upon a reality greater than anything human or natural.

In each instance, the specifically Christian reality was a manifestation of God in act, set in the context of a wider manifestation of God in act in all human experience, in all history, and in the whole natural order.

But the greater their success in coordinating faith's mysteries and human experience, the less clear became the distinction between faith and reason, supernatural and natural orders.

Our experience of human existence is such that we are quite ready to agree that given such faith, such distrust and betrayal of it would be a natural outcome among men.

Didn't he need to learn and experience what it means to be human, to be subject to emotions, desires and temptations, to learn how to control the natural responses to those, to grow into an adult, before he could teach us?

Chastened by our new awareness of the historicity, relativity, and linguistic constraints that shape all modes of human experience and consciousness, we may nonetheless attempt here to demonstrate that there already exists, even in the consciousness of skeptics and critics of revelation, a natural and ineradicable experience of the fact that reality at its core has the character of consistency and «fidelity» that emerges explicitly in the self - revelation of a promising God.

It needs to declare what are the external and overriding criteria, based on shared human experience, that its qualified defense of communities requires; it needs something like natural law.

Human experiences are complex events fully immersed in this web of natural causes.

The point, and I make it a number of times in this book, is that there is an enormous gap between what natural science describes and what we know as living, sensing, experiencing human beings.

Jane, Buddhism is one of the great religions of the world, in panthrotheism it is one of all religions that God had willed to serve humans who believes on its doctrine.But since we are all humans, we have to experience all the trials of life so that in the future when His Will shall be implemented by us, the wisdom of experience of all religions will be the basis of our decisions.Thats why genocides, wars,, pestilence, natural calamities, and all what we percieve as injustices, such as tyranny, persecutions and all the negative events in history is part of His will, because in panthrotheism, there is no devil or satan.everything has a reason.and we have to accept it, Remember that He is not faith selective but performance appreciative, it is the good things you do that He wills.

I will, however, explain why I find his treatment of the relation of human experience to the natural world more satisfactory than the major alternatives.

If one accepts this doctrine, one can account for the highly complex conscious experiences of human beings in a fully non-reductionistic way, while at the same locating human beings fully in the context of the natural world.

Any doctrine which refuses to place human experience outside nature, must descriptions of human experience factors which also enter into the description specialized natural occurrences.

In the loose interface between physical data and vivid personal experience — that «space» identified as mind (Gordon Rattrey Taylor, The Natural History of the Mind [Dutton, 19791)-- we find clues to the human meaning of human presence.

The changes which the patient was experiencing, with much travail, are nonetheless precisely those sorts of changes predictable throughout the human life - cycle, about which the fundamental task is to maintain an affirmation of the natural order, with all its vicissitudes.

Every day the conversion continues as I am changed by human encounters, the natural world and countless experiences that provide new insights into the nature of God.

Process thinkers generally understand human experience to be part of the natural world.

But for them this means that human experience must be taken seriously when reflecting on the character of the natural world.

Our modern conviction that human beings and their mentality have evolved through long ages from simpler and still simpler natural forms also suggests that there is some family connection between human experience and the entities of the natural world.

Are the common human longing for purpose and our experience of the transcendent fully explained by the unguided natural forces which atheism commonly tells us is all that really exists?

Again, the insistence on the societal nature of the world, and on man's genuine participation since he himself is organic to that world, illuminates the Christian belief that man belongs to the creation and that the whole natural order, as well as human history and personal experience, is integral to the purpose of God.

For process thought, «nature» includes the total experienced and experienceable world; it comprises the whole natural order with its power of creating, recreating, and redeeming the human person.

Instead, he portrays human experience as a process of selective abstraction from an environment within which it is included, and to which it makes natural bodily reference.

@Tom Truthteller: «Humans have a limited capacity to understand that which is outside our natural experience.»

I mean, think about it: some women are able to experience what is arguably one of the worst «natural» pains known to the human race and instead of screaming, panting, or crying their way through it, they are able to experience pleasure?

As Rick Ackerly states in his book THE GENIUS IN EVERY CHILD, «Humans have a natural inclination to be decision makers, to be Selves, and we adults play an important role as children experience their interdependence with the world in ever - widening circles of complexity.

personal preferences, influenced by recent Western cultural values and social ideology, NOT studies of the natural biology and needs of the human infant have argued against babies arousing at night to feed a lot; and, indeed, the «sleep like a baby» or «shush the baby is sleeping» model, while some kind of western ideal is NOT what babies are designed to do nor experience, and it is definitely not in their own biological or emotional or social best interest.