Sentences with phrase «on human senses»

The study shows how important perfume can be, says Andreas Ziegler, an expert on the human sense of smell at Humboldt University in Berlin.

Now, scientists at the Autonomous University of Barcelona have led a study which analysed several brands of beer by applying a new concept in analysis systems, known as an electronic tongue, the idea for which is based on the human sense of taste.

But the effects of space travel on the human sense of sight aren't so beautiful.

Not exact matches

«Servant leaders» are managers who have the ability to connect with employees on a human level, supporting not only company goals and deliverables but staff members» career fulfillment and sense of belonging.

Replacing human cooks earning $ 10 per hour with expensive robots may be possible technically, but might not make business sense because it may cost too much and not provide a good return on investment.

None of these words would make any sense in the context of investment banking, where if a client wants to speak to a human banker, four of them hop on a plane and fly to the client's office the next day, never mind paying $ 10 for voicemail.

For a sense of the vast scale of that wealth, $ 13.2 trillion is enough to buy every one of the 7.6 billion human beings on Earth a 13 - inch MacBook Pro, with a little left over for accessories.

Through on - and off - campus events, we provide a sense of social solidarity and cohesiveness among students interested in Organizational Behaviour and Human Resources.

«Liberalism, socialism, and pragmatism may all be termed optimistic in the sense that they are all premised on the idea that the application of reason to human social and political conditions will ultimately result in the melioration of these conditions.

Given the scale of user - generated content on platforms large and small, it makes sense to use automated tools to assist with human review of problematic content.

Together, this system provides a view of the world that a driver alone can not access, seeing in every direction simultaneously and on wavelengths that go far beyond the human senses.

«Rely on the ordinary virtues that intelligent human beings have relied on for centuries: common sense, thrift, realistic expectations, patience and perseverance.

Bridgewater's Ray Dalio says «keep dancing» but party ending soon [CNBC] Ex-Viking CIO Sundheim plans to start equity hedge fund [Bloomberg] Tourbillon's Jason Karp: this market doesn't make any sense [Business Insider] Robert Soros stepping down from Soros Fund to start his own [Business Insider] Insurance dedicated funds: the hot new way to avoid taxes [Bloomberg] Hedge funds makes the case for humans over AI [Bloomberg] The book tour approach to launching a hedge fund [All About Alpha] The last hedge fund pit bull [Institutional Investor] Investing pioneer Jay Regan on hedge funds, fees and competitive markets [Collaborative Fund]

Political Life and Human Dignity Mary Ann Glendon («The Bearable Lightness of Dignity,» May) is right on target in noting that within the Christian tradition, dignity has a twofold meaning: «In its ontological sense it is a given attribute of the person, while, in its moral sense, it is a call to an end to be gradually realized.»

Why, if humans evolved by some chance random processes, would we expect that they can rely on their senses?

The philosophical significance of his own attitude to transgenderism seems lost on him: Transgenderism raises fundamental questions about the nature of the human person — indeed, about whether one can even speak in terms of human nature anymore in any universal, meaningful sense.

There is in fact a side of Harry that can inspire and be inspired, that runs on a sense of history and human significance on the civilizational and cosmic scales.

Drawing on the wisdom of thinkers as diverse as St. Augustine and Leon Kass, and on the common sense of such figures as Charlie Brown and former NFL linebacker Bill Romanowski, Schall wittily argues that «unserious activities» help make human life worth living.

With humans features and senses just like on earth while we were living on it.

Of course, on this Christian understanding human beings are not begotten in the absolute sense that the Son is said to be begotten of the Father.

The idea that a being would create the entire thing — with 400,000,000,000 galaxies, EACH with 100, 000,000,000 starts and even more planets, then sit back and wait 13,720,000,000 years for human beings to evolve on one planet so he could «love them» and send his son to Earth to talk to a nomadic group of Jews about sheep and goats in Iron Age Palestine (while ignoring the rest of the 200 million people then alive) makes no sense to us.

Faith as underlying rationality: In this view, all human knowledge and reason is seen as dependent on faith: faith in our senses, faith in our reason, faith in our memories, and faith in the accounts of events we receive from others.

Our emotions are connected to the magnetic field, creatures are affected and connect to it and rely on it for survival, and animals can often sense human emotions based on this same connection.

The imitation theory of the truth of art has at least this on its side: in a sense a good story, a true story, is «true to» the structure of human experience.

Whether the innocent suffer because of natural disasters (like earthquakes) or because the consequences of human folly and injustice (like wars and revolutions) do not fall only on the guilty, the burden of suffering is so heavy that praising God seems not only out of the question but also a violation of our moral sense.

You can not compare the evolutionary «moral» instincts of animals, which do what they do just to survive... to the human sense of innate morality, which is not necessarily based on survival.

God took on human form and characteristics, but Jesus was not in any full sense a human being.

Building on but moving beyond psychological understandings of guilt, and excavating the reality of wrong «being that underlies our wrong» doing, Pieper brings the wisdom tradition of Plato, Augustine, and Aquinas into conversation with moderns, both Christian and anti-Christian, who try to make sense of sin and evil in the human condition.

The particular mechanisms employed depend on circumstances of history, geography, and culture, and decisions about them can be made responsibly only by taking account of man's acquisitive propensities, his need for rational order, his longing for freedom, and his sense of justice — in short, by relying on an integral rather than a truncated conception of human nature.

The idea that we are not human beings on a spiritual journey, but instead spiritual beings on a human journey, and we can sense and know all kinds of things about God through Jesus.

Taboos on eating fat and blood, (Leviticus 3:17) rules concerning clean and unclean foods, detailed directions concerning the dress of the officiating priests, insistence on ceremonial exactness in sacrifice these and similar legalisms have as part of their background and explanation the sense of sanctity and inviolability in things divine, demanding punctilious care to make human relationships with them safe and profitable.

He never attained, or has lost, the necessary respect and sense of human dignity on which any successful program of treatment and habilitation must be based.

It also makes perfect sense of the direct creation of the human soul at the peak of the development of life on earth.

In his encyclical letter on the importance of St. Thomas» work, Pope Leo also alluded to the Church's need to maintain a deep study of science: «When the Scholastics, following the teaching of the Holy Fathers, everywhere taught throughout their anthropology that the human understanding can only rise to the knowledge of immaterial things by things of sense, nothing could be more useful for the philosopher than to investigate carefully the secrets of Nature, and to be conversant, long and laboriously, with the study of physical science.»

Oh, the Calvinists could make perfect sense of it all with a wave of a hand and a swift, confident explanation about how Zarmina had been born in sin and likely predestined to spend eternity in hell to the glory of an angry God (they called her a «vessel of destruction»); about how I should just be thankful to be spared the same fate since it's what I deserve anyway; about how the Asian tsunami was just another one of God's temper tantrums sent to remind us all of His rage at our sin; about how I need not worry because «there is not one maverick molecule in the universe» so every hurricane, every earthquake, every war, every execution, every transaction in the slave trade, every rape of a child is part of God's sovereign plan, even God's idea; about how my objections to this paradigm represented unrepentant pride and a capitulation to humanism that placed too much inherent value on my fellow human beings; about how my intuitive sense of love and morality and right and wrong is so corrupted by my sin nature I can not trust it.

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.

But he fails to show how this horizontal dimension does not exclude but rather depends on Paul's sense of the vertical dimension — how God's intervention in Christ has created the possibility for a new way of being human.

The grittiness of Lent, and the «intransigent historical claims» without which Easter makes no sense at all, should remind us that Christianity does not rest on myths or «narratives,» but on radically changed human lives whose effect on their times are historical fact.

To focus entirely on paradigmatic modes of thought is to pull away from attending to consciousness, and therefore, to the human act of sense - making.

That all of it is opinion based on the social evolution of humans for the last 100,000 years as we have attempted to decipher our origins with only our physical senses coupled with our internal emotions to go on.

«Every single human being who walks on the face of the earth has a lense that they view the world through... Since Evolution / Atheism denies the existence of God and the biblical account of creation, they have to make sense of the fossil record and geologic formations somehow.»

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).

Recent papers on process thought and feminism have used the term «androgynous to depict the range of maleness / femaleness expressed in both humans and God.1 In a similar sense, «gynandrous» has been proposed.2 To be sure, the aim is to capture, by means of an appropriate term, the rich texture of human differences, that one is neither strictly «female» or «male» but a creative combination of the qualities historically assigned to both.

On the contrary, «fundamentalism has offered ordinary people of conservative instincts an alternative to liberal faith in human progress, a way of making sense out of the world, exerting some control over their lives, and creating a way of life they can believe in.»

Thus, if decision is something carried on by actual entities, human decision takes on a Pickwickian sense: we can at best only reconstruct human decision as a derivative of decision.

No human being achieves that aim while on this earth, but the process is so distinctly human that common speech allows the word unique in this second sense to refer to every person.

It is democratic in the sense that it allows people to «be present» at events like John Kennedy's funeral, the first steps by humans on the moon, and the war in Vietnam.

It is simply that, given our different views of human nature, human freedom, ecclesiastical authority, and the significance of historical events, we simply differ on what makes religious sense.

One wonders how many novelists and, for that matter, how many sermonizers are prepared to confront in such detail this difficult fact about the human condition, that sooner or later most of us will be called on to give adults, to whom we are bound with the most powerful ties of love and respect, the services we associate with the care of an infant, with their sense of dignity, and our own, now and for all eternity, dependent on the delicate attention and sensitivity we bring to the task, even as they gaze upon us helpless and vulnerable.

The powerful biblical sense of divine - human relations founded on contractual obligation thus dissolves in a bath of private feeling.