Sentences with phrase «of human experience which»

In her practice, Lebek has been stiving to create images that sacramentally mediate between the finite and the infinite, the general and the particular, provoking the possibility of theological reflection and inhabiting the extremes of human experience which theology seeks to articulate.

Rather he will remain sensitive to those meaningful qualities of human experience which are often muffled by the sirens that daily alert the public to the beginning of a new countdown.

It is therefore possible and even probable that they experience sensations and memory, that is to say, conscious phenomena, but surely not in the sense of human experience which is connected with a concept of one's own self.

Old age, too, is an area of human experience which lies outside the immediate range of the Incarnation.

There is no possible area of human experience which lies beyond scientific inquiry in this sense.

Compare with James's view, quoted above, the following passage of Charles Hartshorne: «If it be asked how the individual can be aware of this infinite range if his experience is finite, the answer is that it is only the distinct or fully conscious aspect of human experience which is finite; while the faint, slightly conscious background embraces all past time» (Beyond Humanism.

Not exact matches

In my experience, it can make a big difference in your targeting, because Facebook evaluates tens or hundreds of characteristics and signals, which we humans simply can not do.

Nevertheless, Cook believes that AR technology «amplifies human performance instead of isolating humans,» unlike virtual reality, for which people must wear big headsets to experience virtual worlds.

«The dialogue of robos vs. humans or old vs. new really misses the richness of what's going on, which is an entire industry re-inventing itself to be more modern, more in line with what investors want to pay for, and to be more in line with the consumer experiences of today.»

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.

Hatred is what they certainly project, not love for the embryos, which is a piece of nonsense no one could experience, but hatred, a virulent hatred for an unnamed object... Their hatred is directed against human beings as such, against the mind, against reason, against ambition, against success, against love, against any value that brings happiness to human life.

-- has become the single lens through which to view social experience; the infinite potential of real human beings has been surrendered on the altar of protest.

What he produces is an anatomy of suffering the major axis of which is the irony that «battles over the value of suffering intensify in the contemporary world precisely at the same time people in ever greater numbers discard the notion that suffering is an inevitable part of human experience.»

This climate of intellectual concern with time and place, for instance, which dominates discussions of «Southern» literature at a largely superficial level, is inescapable to human experience of existence itself, whatever one's «South.»

But I do argue that even if we each had privileged and direct access to, and guaranteed inventory of, our own individual human experience, only a complex dialectical examination could, if anything could, reasonably and nonarbitrarily determine which features of our own experience — individual and human — are essential to experience as such, which are essential to human experience but not to experience as such, and perhaps which are essential to one's own experience but not to human experience as such.

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).

To that assessment this essay will contribute modestly by arguing (1) that an account of experience must be compatible with the fact that there is no one thing which is what experience is or is the essence of experience, (2) that no philosophically adequate account of what experience is can be established merely by appeal to direct, personal, intuitive experience of one's own experience, (3) that generalization from features found in human experience is not sufficient to justify the claim that temporality is essential to experience, but (4) that dialectical argument rather than intuition or generalization is necessary to support the claim that experience is essentially temporal.

But the question is one that must be faced by any process philosophy or theology which sets out to use an analysis of human experience as a basis for characterizing God.

In other cases this appeal alleges, not that there is any experience of the present self which grounds all experience of the nonself, but that the most immediate objects of present human experience are the immediately preceding instances of human experience (cf., e.g., MMCL 444).

If, as Hartshorne does, one uses one's prior understanding of various types of human experience as the source of generalized descriptions which together constitute the final concept of experience, how does one decide whether the generalizations have been radical enough to support application to all — including nonhuman — experiences or were sufficient only to cover human experiences?

In the case of microbes which feed on humans, a society with limited potential for intensity of experience may achieve a measure of endurance by destroying societies of occasions which form the necessary environment for dominant human occasions of greater potential intensity of experience.

If there is a God who exists concretely, who endures over the course of human and cosmic history, and who is affected by and affects what occurs in that history, then that God would consist of an ordered series of unit - experiences, each exemplifying the necessary abstract features essential to a divine experience, each experiencing both the divine and the nondivine experiences which had preceded it, and each in turn being felt by the divine and nondivine experiences which succeed it.

I also believe that, in spite of Whitehead's reluctance to concede privileged status to human occasions of experience, the introduction of the wide range of conscious anticipation of the future which humanity represents in comparison to lesser types of existence also introduces justice as a characteristic of the specially human aim at harmonious beauty.

Whitehead provided us with a model of occasions of human experience that makes clear that their content is provided by the societies out of which they come into being.

My experience of That - Which - We - Call - God is in the human collective.

Through our thoughts and our human experiences, we long ago became aware of the strange properties which make the universe so like our flesh:

This model invites students to see the New Testament as the product of a profoundly human process of experience and interpretation, by which people of another age and place, galvanized by a radical religious experience, sought to understand both that experience and themselves in the light of the symbols made available to them by their culture.

And it is because of this, it is because there exists in you this ineffable synthesis of what our human thought and experience would never have dared join together in order to adore them — element and totality, the one and the many, mind and matter, the infinite and the personal; it is because of the indefinable contours which this complexity gives to your appearance and to your activity, that my heart, enamoured of cosmic reality, gives itself passionately to you.

And finally, an important observation is furnished by Bronislaw Malinowski, who describes the transition from ordinary human experience to religious experience and belief as a «breaking point» to which the human organism reacts in spontaneous outbursts, and in which rudimentary modes of behavior and rudimentary beliefs are engendered.15

It is right to acknowledge that this gap in the human experience of the Word Incarnate causes difficulty to some people, for it seems on the surface that this most vital area of personal relationship and responsibility is to some extent a room which Christ has not been through before us.

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.

Reason consolidates itself in terms of techniques, e.g., hunting, fishing, farming, handed down by the tribe to the next generation, evolving still more in terms of greater and more refined techniques and in terms of greater area of human activity; it unifies itself through the compilation of human experience not only in technique and art but in organized bodies of knowledge, the sciences, and all these achievements of reason resulting in a culture which in turn unify groups of people into cultural groups, civilizations, etc..

Professor MacKinnon is quite right to draw attention to the fact that here is a very large and most important sphere of human life which lay beyond the range of experience dictated by Jesus» particular calling.

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.

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.

But this does not imply and must not suggest that the gospel is not grounded in history and established upon events which actually occurred in the world of human experience.

Attention is a fluid experience, in which background and foreground can reverse suddenly, as in the case of ambiguous figures such as the twin human profiles which «turn into» the outline of a chalice.

The «soft» social sciences, which includes spirituality as well as psychology and sociology, rely on the statistical evidence that has been tested in the crucible of human experience.

Can it not be more widely recognized that we are all in the human predicament together and that the pooling of knowledge and experience might lead to considerably more light being shed on the business of living which faces every one of us.

Sexuality is not love, and much sexual experience may be independent of that mutual affection, commitment, and union of two personal histories which we call human love.

There are those who think that a major shift in human consciousness is taking place, one aspect of which is an emphasis on spiritual experience rather than intellectual truths about religion.

Whereas Marx defined transcendence as the human beings» possibility to move towards the future with freedom and choice, so that they could shape their own destiny, Bonhoeffer gave a this - worldly interpretation of transcendence in which the experience of transcendence is Jesus «being there for others».

For «providence» is a word which tells us of the conviction that God exercises a never - failing and personal control over, even as he unfailingly works within, the events and circumstances of life, molding them and molding us in such a way that his grace and power are manifested in human history and in personal experience.

But here is a field of actual human experience disgracefully neglected and very imperfectly explored, which could make a radical change in our human condition.

In contrast with this experience, which is universal and important but not of central or ultimate importance, the experiences described in the next part of this book as defining religious experiences are involved in and illustrated by every form of human activity including the seeking for food and the appreciation of art.

When humans experience this harmony «they call it aesthetic experience Aesthetic experience is experience in which many influences vivify instead of neutralize one another and at the same time do not impair or destroy the clarity of consciousness....

To do this it is necessary to discover experiences which are an inevitable part of being human.

«2 Therefore, philosophy of religion must balance itself between the extremes of a philosophy that cuts itself off from religious experience and a religious stance that segregates itself from philosophical reflection.3 The search for a philosophy of religion is a search for total world - view in which the idea of God encountered in human history is thoroughly integrated.

But yet, the fact remains that in man's «common» experience, in those very human and historical — and sinful — limitations we know so well, we have the right to find in parabolic fashion creaturely representations of that which God is, and that which God has done, and that which God purposes to bring to pass in and for and through and with and to this his world and the men and women whom he has placed in it.

If innocence and experience, the two contrary states of the human soul, must culminate in a common vision, then that vision must act upon that which it portrays.