Sentences with phrase «nature of human experience»

My work is informed by a holistic approach that respects the interconnected nature of the human experience and human relationships.

My work is informed by a holistic approach that respects the relational, interconnected nature of human experience.

It is the nature of our human experience to become partially estranged from the essential wisdom that is our deeper nature.

The artist aims to center the viewer's focus on the act of painting and encourages one to reflect on the nature of human experience in the physical world, and how what is seen is privileged over that which isn't.

Try not to judge, but to feel and empathise with the nature of human experience.

Additionally, her work addresses the rapidly changing, and often strange and dizzying nature of human experience arising from our over-saturation of images and information via our tablets, smart phones, computers, and digitized social networks.

Through her chosen media of painting, sculpture and video, the artist exposes the nature of human experience to time and space, marked by a multitude of binary ideas which include transparency and opacity, presence and absence, and light and shadow.

Dodge's work succinctly addresses the looping nature of human experience and the problematics of modern society, its representations, and the role of painting in exploring them.

Spearheading this movement, Robert Irwin began to take ideas from philosophical inquiries into the nature of human experience and radical advances in perceptual psychology and combine them with the immersive abstraction that had been pioneered by artists such as Jackson Pollock, Mark Rothko, and Barnett Newman.

We can just as well read it as speaking of the double nature of human experience as men exist in «true faith» and as they seek after «right living».

And even though for Whitehead human social interrelationships are primarily instinctive (owing to the «sympathetic» nature of human experience), nonetheless it requires the repetitive occurrence of inherited social activity to establish a social order stable enough to secure the continued social interaction of individuals, and therein the endurance of society as a whole.

Not exact matches

It was authored by Bob Sullivan and Hugh Thompson, two entrepreneurial analysts with forty years of experience between them researching, writing, and analyzing systems and human nature.

Thus, if we recognize this part of human nature, we can avoid falling victim to the negative consequences of embracing false beliefs by actively researching topics that may seem preposterous to us if we have no direct experience with such topics.

It's a carpe diem mindset, which I believe is human nature regardless of whether one has emergency fund or not, especially if someone is in their late 30s and has some life experience.

«It's human nature to savor the anticipation of a novel experience.»

It is my experience that questioning is human nature, and the experience is the adventure of our lives.

The latter is a subtle, supremist dogmatic domineering movement dressed in religious garb while the amazing former is the recognition and practice of Spirit, Love, heavenliness, harmony, Principle, human rights and the positive healing reform of finite human nature and its suffering experience by establishing the fact that «now are we the sons of God.»

in some ways memory is a better key to the nature of experience than perception, not only because, by the time we have used a datum of perception, it will already have been taken over by memory, but for the additional reasons: (a,) in memory there is less mystery concerning what we are trying to know than there is in perception [i.e., «our own past human experiences»]; also (all) the temporal structure of memory is more obvious.

I was «a person who held that the existence of the ultimate cause, as God, and the essential nature of things are unknown and unknowable, or that human knowledge is limited to experience.»

This not only helps to explain religion's primordial, irrepressible, widespread, and seemingly inextinguishable character in the human experience, it also suggests that the skeptical Enlightenment, secular humanist, and New Atheist visions for a totally secular human world are simply not realistic — they are cutting against a very strong grain in the nature of reality's structure and so will fail to achieve their purpose.

The whole divine - human experience of God's taking on human nature in one person is an exemplar of suffering that works itself out in multiple dimensions of obedience.

The saga showcases elements of truth — truth about the human experience, the cosmos, the character of a hero, and the nature of life itself.

Once God is regarded as an actual entity, the use of personalistic language follows naturally, for our basic clue to the nature of an actual entity is given in our own immediate human experience.

First, since process thought concerns itself with the totality of human experience, it must necessarily take very seriously the fact of the religious vision and the claim of countless millions of people of every race and nation and age to have enjoyed some kind of contact with a reality greater than humankind or nature, through which refreshment and companionship have been given.

Using human experience as a model to depict the nature of reality, Whitehead argues that every actuality (i.e., every actual event) has both a present subjective immediacy and a past objectivity.

This, of course, is not to say he is not rightly esteemed truly human, a man of flesh and blood with the peculiar Biblical force of that phrase; indeed it might be claimed that the very stress laid on the limited character of his experience makes us more vividly aware of the reality of his human nature.

While the Resurrection was a fact, attested to by those who experienced it in so far as it could be described in human language, it is not possible to say precisely what the nature of these experiences were.

At first they may be taken merely as aesthetic moments, such as communing with nature, savouring memories andimages, meeting mysteries, the heightened sensing of musical sounds, odours, colours, the thrill of acute poetic expression, or moving encounters with other human beings; but on further reflection people often cite such experiences as having a spiritual quality and as hints of the divine.

God in His will through history had into reality seemingly illogical or cruel events to happen in our world, but no one is spared if the purpose is for the good of humanity, wars pestilence even the holocust has a reason and purpose beyond our comprehension at our times but will be reveald in the future, The Phillipine catasthrophy for example is viewed by some as Gods punishment, we experienced the brunt of natures punishing power but it also unveiled the true feelings and concern of the whole world in helping us materially and spiiritually by aiding and consoling us that was unprecedented in history, The whole world had demostrated, to me, a kind of humanitarian concern and love that trancends races and culture, A kind of demonstration by higher being the we humans is one with Him.The cost of human lives and misery is nothing in history compared to its positve historical consequences

And to the second objection, I would begin by noting that my remarks here do not concern the entirety of human experience, nature, or culture; they concern one particular location in time and space: late Western modernity.

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.»

From amongst the varieties of human experience only those will be selected as religiously significant which are universal in nature.

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.

Yet Lloyd - Morgan is not alone in his estimate of the importance of Jesus for the philosopher who would take account of all the facts in nature, history, and human experience.

Everything in the Jewish and Christian understanding of God would be lost if God were thought to be a static and inert being rather than the living deity who acts in nature, history, and human experience.

To recognize the factual nature of values as responses of actual human beings in actual or imagined situations is to remain on the solid ground of experience which all can understand.

While any knowledge of God must indeed be conditioned by human experience, Ashbrook and Albright actually claim much more than this: that the brain not only patterns our experience of God, but its very structure can inform us of God's nature.

a person who holds that the existence of the ultimate cause, as God, and the essential nature of things are unknown and unknowable, or that human knowledge is limited to experience.

Charles W. Morris, in Six Theories of Mind, writes: «Whitehead's course of procedure is to give a comprehensive description of human experience and then to take this description as a key to the nature of reality» (quoted in 1:51).

Ashbrook and Albright use this framework to speak of both human nature and the human experience of God.

On the contrary, religious experience is to be understood in the light of Whitehead's insistence that «in human nature there is no separate function as a special religious sense (RM 123).

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.

On the other hand, finding a unitary principle for the manifold of discreet entities, which includes human experience, is made problematic by a denial of divine relativity because the relative nature of God did at least that unify the world into an ordered and organic whole.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

He who thinks that the world, without any such unity of significance as constitutes an experience, would still have been or might be a real world, and who deduces this from the fact — which spiritualism accepts — that the world without a particular human personality, Mr. X is perfectly possible, must also be one who thinks that if from «himself» those qualities which make him Mr. X were to be subtracted, nothing of the nature of mind would remain — in short, he is one who does not believe that other minds are members of himself.

I'm basing this on no more evidence than a little history, a lot of experience and an actor's knowledge of human nature.

I would point out, however, that billions of other human beings, in every time and place, have had similar experiences â $ «but they had them while thinking about Krishna, or Allah, or the Buddha, while making art or music, or while contemplating the sheer beauty of nature.

The process of agriculture is a pointer towards the reversal of human experiences in nature.

While those images that relate to human experience in the domestic, economic and social spheres have been given prominence, Jesus» use of agricultural imageries3 and analogies derived from nature or divine action in nature have not received adequate attention.4 This too, despite divine interaction with humanity taking place in the context of the creation.

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