Sentences with phrase «of a personal nature for»

At the other end of the spectrum is the friend or relative who may be key in providing moral support in proceedings which are of a personal nature for the litigant, in addition to practical assistance.

Not exact matches

As she writes for MIT Technology Review, because of the always - on, helpful nature of AI, people tend to perceive assistants as loyal and trusted companions, engaging in lengthy conversations and sharing personal details.

And while the company obviously doesn't recruit specifically on their parental leave policies given the personal nature of applicants» family situations, Siegel believes that ZipRecruiter's overall commitment to work - life balance, of which this policy is a part, is a huge help when it comes to winning talent for the company — particularly senior talent.

Just around the time that the nature of the dilemma crossed the border from impersonal to personal, I would see your amygdala and related brain circuits — your medial orbitofrontal cortex, for example — light up like a pinball machine.

In an interview with The Washington Post, Mr Giuliani said that Mr Trump paid Mr Cohen $ US35, 000 a month as a retainer and that «there probably were other things of a personal nature that Michael took care of, for which the President would have always trusted him as his lawyer, as my clients do with me.

And: «Then there probably were other things of a personal nature that Michael took care of, for which the president would have always trusted him as his lawyer, as my clients do with me.»

In an interview with The Washington Post, Giuliani said that Trump paid Cohen $ 35,000 a month as a retainer and that «there probably were other things of a personal nature that Michael took care of, for which the president would have always trusted him as his lawyer, as my clients do with me.

I believe that man is, by nature, an exile and will never be self - sufficient or complete on this earth; that his chances of happiness and virtue, here, remain more or less constant through the centuries and, generally speaking, are not much affected by the political and economic conditions in which he lives; that the balance of good and ill tends to revert to a norm; that sudden changes of physical condition are usually ill, and are advocated by the wrong people for the wrong reasons; that the intellectual communists of today have personal, irrelevant grounds for their antagonism to society, which they are trying to exploit.

But before expressing this belief, Fr Holloway makes a general remark about the nature of scientific knowledge which may serve as an introduction to Polanyi's refutation of Scientific Positivism and his proposal that science is Personal Knowledge: «It is most significant that here, as so very often in the discoveries of science, it was not the inductive data which was the real beginning of the breakthrough in knowledge, but a deductive vision glimpsed through scanty data which thrilled and excited the mind... from then on the hunt is up for the clues and the final proof.»

For a long time he will look to the marvels of art to provide him with that exaltation which will give him access to the sphere — his own sphere — of the extra — personal and the suprasensible; and in the unknown Word of nature he will strive to hear the heartbeats of that higher reality which calls him by name.

At the peak of that unfolding equation, matter is gathered into ontological unity with directly created spirit to form human nature, which exists in direct and personal relationship to God who is the Living Environment of grace and providence for every human being and for mankind as a whole.

«These readers are searching,» says Doubleday's Liepa, «for inspiration and assurance in their individual, personal, everyday lives» According to Patricia Schreck, they are seeking books of a «comforting or supporting nature, no doubt because of the times» East and west of the Hudson, books of this kind are enjoying vast sales.

«In those times, we knew about things that have become common today: the reality of abortion, of people who manifest homosexual tendencies, whose personal dignity we always respected, but we were formed to see these acts as absolutely unacceptable, against the nature that God had created for us.»

And the legitimacy of exchange, whether cash, personal, services, or anything else is defined primarily by the relationships of the people engaging in it and whether the goods exchanged are appropriate for the nature of the relationship between the parties.

Man is corrupt in nature, so I wouldn't be surprised if some of the past Popes weren't actually Christians at all and instead had more personal or economic reasons for making the decisions they did.

, That Rylaarsdam's criticism is in part, at least, based on a misunderstanding of Buber's position and a difference in Rylaarsdam's own a priori assumptions is shown by his further statements that «Because of his individual and personal emphasis the notion of an objective revelation of God in nature and history involving the whole community of Israel in the real event of the Exodus does not fit well for him,» that Buber's view of revelation is «essentially mystical and nonhistorical,» and that «the realistic disclosure of Yahweh as the Lord of nature and of history recedes into the background because of an overconcern with the experience of personal relation» — criticisms which are all far wide of the mark, as is shown by the present chapter.)

If we are to understand either those aspirations or the failure to attain them, we must continue our effort to understand the nature of this covenant - making people with its deep need for newness and for liberation from oldness in religion, in politics, and in personal life, as well as the moral predicaments the search for newness and liberation so often generated.

This semi-autobiographical work, subti - tled «Non-Religious Thoughts on Christian Spirituality,» is a collection of essays and personal reflections chronicling the author's growing understanding of the nature of God and Jesus, and the need and responsibility for an authentic personal response to that understanding.

To avoid facing up to this reality we argue that these conditions are exceptional, temporary, the result of personal inadequacy, necessary for national security or simply a reflection of «human nature» — the prime excuse for escaping responsibility and avoiding action.

Schneider helpfully presents these philosophical controversies within the context of each philosopher's life and shows the personal nature of the search for truth.

Spirituality and religiosity for us Asians are not just matters of personal option but inbuilt in the very essence of our nature: rich or poor, educatedor not.

For far from being a deviation from biblical truth, this setting of man over against the sum total of things, his subject - status and the object - status and mutual externality of things themselves, are posited in the very idea of creation and of man's position vis - a-vis nature determined by it: it is the condition of man meant in the Bible, imposed by his createdness, to be accepted, acted through... In short, there are degrees of objectification... the question is not how to devise an adequate language for theology, but how to keep its necessary inadequacy transparent for what is to be indicated by it...» Hans Jonas, Phenomenon of Life, pp. 258 - 59; cf. also Schubert Ogden's helpful discussion on «Theology and Objectivity,» Journal of Religion 45 (1965): 175 - 95; Ian G. Barbour, Issues in Science and Religion (Englewood Cliffs, N.J.: Prentice - Hall, 1966), pp. 175 - 206; and Michael Polanyi, Personal Knowledge (Chicago: University of Chicago Press, 196For far from being a deviation from biblical truth, this setting of man over against the sum total of things, his subject - status and the object - status and mutual externality of things themselves, are posited in the very idea of creation and of man's position vis - a-vis nature determined by it: it is the condition of man meant in the Bible, imposed by his createdness, to be accepted, acted through... In short, there are degrees of objectification... the question is not how to devise an adequate language for theology, but how to keep its necessary inadequacy transparent for what is to be indicated by it...» Hans Jonas, Phenomenon of Life, pp. 258 - 59; cf. also Schubert Ogden's helpful discussion on «Theology and Objectivity,» Journal of Religion 45 (1965): 175 - 95; Ian G. Barbour, Issues in Science and Religion (Englewood Cliffs, N.J.: Prentice - Hall, 1966), pp. 175 - 206; and Michael Polanyi, Personal Knowledge (Chicago: University of Chicago Press, 196for theology, but how to keep its necessary inadequacy transparent for what is to be indicated by it...» Hans Jonas, Phenomenon of Life, pp. 258 - 59; cf. also Schubert Ogden's helpful discussion on «Theology and Objectivity,» Journal of Religion 45 (1965): 175 - 95; Ian G. Barbour, Issues in Science and Religion (Englewood Cliffs, N.J.: Prentice - Hall, 1966), pp. 175 - 206; and Michael Polanyi, Personal Knowledge (Chicago: University of Chicago Press, 196for what is to be indicated by it...» Hans Jonas, Phenomenon of Life, pp. 258 - 59; cf. also Schubert Ogden's helpful discussion on «Theology and Objectivity,» Journal of Religion 45 (1965): 175 - 95; Ian G. Barbour, Issues in Science and Religion (Englewood Cliffs, N.J.: Prentice - Hall, 1966), pp. 175 - 206; and Michael Polanyi, Personal Knowledge (Chicago: University of Chicago Press, 1962).

Existentialists in general have little use for the detached impersonal analysis of objective inquiry, and reduce nature to the stage of man's personal life.

«The ceremony was designed in coordination with 9/11 families with a mixture of readings that are spiritual, historical and personal in nature,» Evelyn Erskine, a spokeswoman for New York City Mayor Michael Bloomberg, said in an e-mail to CNN.

Cobb recognizes that his account goes «a little beyond the confines of description of Whitehead's account in Process and Reality in the direction of systematization, «10 but he is prepared to defend his interpretation in detail.11 What is important for our purposes is the fact that the involvement of God's consequent nature in divine persuasion renders that activity intensely personal.

The power of the human Orpheus to coerce nature and the gods of the underworld was an extraordinary message in traditional Greek religion.11 This image of human triumph helped make Orpheus founder and hero of the Orphic mysteries, a cultic practice noted for personal asceticism and accomplishment, 12 that demonstrated the immortality of the human soul.

And how is saying that comparing Obama to Hitler is an inappropriate way for a US statesman to conduct himself (because of the inflammatory nature, irrelevancy, and absurdity of the statement) a personal attack?

For the relationship to the Living God which is religion is not contained primarily in these other things, but in an ontological relationship, i.e. something that derives from the very nature of your being, to God, as the One lain hold of in a personal, loving ful lment which lls out both our intellect, and our capacity for loving aliFor the relationship to the Living God which is religion is not contained primarily in these other things, but in an ontological relationship, i.e. something that derives from the very nature of your being, to God, as the One lain hold of in a personal, loving ful lment which lls out both our intellect, and our capacity for loving alifor loving alike.

It is based on the conviction that the Christian scriptures give a unified, consistent account of the nature and destiny of humanity and cosmos, that is at once existentially true (it speaks to our subjective need for order and meaning in our personal existence) and cosmologically true (it gives a true and adequate picture of the way our world objectively is and will be).

It is the personal nature of the prayer response that one makes in the religious dimensions of experience which is the ground for saying that God is personal.

Giordano Bruno (1548 - 1600), an admirer of Copernicus, was burnt at the stake for contending, among other things, that God was not to be understood as a personal being distinct from the world but was to be encountered as immanent in nature.

Of course, this one - dimensional personal inheritance from occasion to occasion in the psyche provides no analogical basis for understanding the many - dimensional connections in nature, in which spatial as well as temporal relations are involved.

It is rather that the Word and the church will be interpreted to them as God's will for the freedom of man to live a human life, to fight against the demonic forces of his own nature that seek dominion over social as well as personal life, to order his life by structures of love and justice relevant to the conditions of society.

For him, the idea that faith can be observed with a level of personal detachment and objectivity represents a misunderstanding of the nature of faith.

The reasons for this preference are partly to be sought in his own personal development (Hindu home, Christian instruction), partly in his primary interest in the intellectual expression of religious experience or, in other words, the philosophical bent of his nature, and, last but not least, in his often voiced conviction that we have to «get behind and beneath all outward churches and religions, and worship the nameless who is above every name.

This thinker, whose name I shall not disclose, said that he was becoming more and more convinced that there was «something in the older metaphysical — he called them «ontological» — claims; at the moment he was much concerned, he said, to find a way of giving more than linguistic status to such propositions as «personal God», for it appeared to him that these statements somehow pointed to a truth about the universe, about the nature of things, that must be reckoned with in any honest description of the «way things are».

... Since man enjoys the capacity for a free personal choice in truth... the right to religious freedom should be viewed as innate to the fundamental dignity of every human person... all people are «impelled by nature and also bound by our moral obligation to seek the truth, especially religious truth» (Second Vatican Council, Dignitatis Humanae, 2)... let me express my sincere hope that your expertise in the fields of law, political science, sociology and economics will converge in these days to bring about fresh insights on this important question andthus bear much fruit now and into the future.

My thesis is that the many visions of perfection are more or less the same or at least analogical, and therefore if each Faith keeps its ethics of law dynamic within the framework of and in tension with its own transcendent vision of perfection, the different religious and secular Faiths can have a fruitful dialogue at depth on the nature of human alienation which makes love impossible and for updating our various approaches to personal and public law with greater realism with insights from each other.

If each Faith keeps its ethics of law dynamic within the framework of and in tension with its own transcendent vision of perfection, the different religious and secular Faiths can have a fruitful dialogue on the nature of human alienation which makes love impossible and for updating our various approaches to personal and public law with greater realism with insights from each other.

You may be surprised to discover that almost the whole of our waking life is spent in some way in the presence of mass - mediated messages, messages which, by their nature, are highly ideological by virtue of their being centralised, largely impersonal, lacking the opportunity for personal feedback and participation, and generally existing primarily for the purpose of economic profit.

Griffin lists the similarities between Open free will theists and process free will theists as agreements that (a) the criteria for judging theological positions are broadly biblically based, rationally consistent, and consistent with the best knowledge of the contemporary world, (b) God is the supreme power and is perfect in power, (c) God created our universe, (d) God is active in nature and human history, (e) God is a personal, purposive being involving temporality and response to the world, (f) God is essentially love rather than power, and (g) there is salvation after death (10 - 14).

Process theologians will need to develop the theoretical structures in process thought that acknowledge the personal nature of God's action for salvation in an individual's life in order to respond to this concern.

But giving no place to the notion of prehending God's consequent nature means, I think, leaving unused good opportunities offered by Whitehead's system, not only for understanding the personal experiences mentioned above, but also expressly for the understanding of certain crucial experiences which transcend personality.47

Whatever permanence is possible now depends upon steadfast personal commitments — a terrible burden for anyone with enough self - knowledge to recognize the unreliability of our fallen nature.

In the case of the human person and God, the relationship is a personal and fundamental one implying that grace is given gratuitously and is somethingsupernatural: that is to say, it is not something that is constitutive of human nature but transcendent whilst at the same time being what human nature was made for.

My personal opinion is that there are unwavering laws concerning the nature of matter — but I also know that those laws are, for the most part, not comprehensible to me.

In this retreat to interiority, nature becomes the impersonal stage for the drama of personal existence.

Although the nature of the celibate commitment is one of sublimation of the capacities for genital sexuality and procreation for some more universal life - serving to humanity, close personal friendships, perhaps of long duration, between sexes can not be excluded as part of the development of a mature capacity for relationship.

Develop a deeper understanding of how your food choices influence not only your personal health, but also the web of people, plants, creatures, and other elements of nature that come together to provide that food for us.

This post was sponsored by Nature's Blueprint, and they were generous enough to provide me samples of their matcha products for my personal use and for the giveaway.