Sentences with phrase «only experience of the world»

He wants to please you, but his only experience of the world is in a doggie family and he'll need time to learn that things are a little different now.

Not exact matches

Their growing pessimism squares with the experience of CEOs everywhere; only 27 % of the 1,409 chief executives around the world interviewed by PwC said they were confident that global economic conditions would improve.

KnitCrate «puts creativity in the customer's hands» not only by providing a user experience through a single knitting project, but by exposing knitters to the «world of fiber arts.»

The only real security that a man will have in this world is a reserve of knowledge, experience and ability.»

In a low - growth world, customer experience is marketing — and maybe soon the only kind of growth anybody can afford.

Not only does the ability to capture and recall knowledge make it more likely that a child will excel at school, but having rich, vivid memories of everyday experiences also help children make sense of the world and their place in it, enriching their experiences and building essential life skills.

«We're not only developers of one of the world's best facial - recognition technologies but can also create products using our vast experience in wider areas.»

The time invested to experience the world from their point of view will not only endear you to them but make you more effective in advocating on their behalf.

Some of the best and most experienced investors in the world have a habit of routinely keeping 20 % of their net assets in cash and cash equivalents, often the only truly safe place for parking these funds being a United States Treasury bond of short - duration held directly with the U.S. Treasury.

These efforts made us feel good because we were doing something but the programs were not producing significant, measurable results.At the same time, drawing on publishing experience I had gained in my prior position as Asia marketing director for the online division of Knight - Ridder, at the time one of the largest newspaper companies in the world, I quietly created content - rich marketing and PR programs on the Web.Against the advice of the PR agency professionals we had on retainer (who insisted that news releases were only for journalists), we wrote and sent dozens of releases ourselves.

They have the only authority that the secular world hasn't really dispossessed: the authority of firsthand experience.

Ford speaks, it is true, of a divine «temporal freedom,» but this freedom wholly derives from the divine nontemporal decision and thus amounts only to the temporal emergence of a nontemporal freedom: «God's temporal freedom is exercised in his integrative and propositional activity, where he fits to each actual world that gradation of pure possibilities best suited to contribute to the maximum intensity and harmony of his consequent physical experience» (IPQ 13:376; my emphasis).

As Cobb freely acknowledges, solutions to global problems based only on the experience of white, North American men, «are unlikely to lead to the indivisible salvation of the whole world» (PTPT 153).

Another condition of us being in this life to experience a world of both good and evil is that we go through this life for a limited time only, and that for us to obtain the greatest happiness that God can give us, it can't be done if were all dead without any means to overcome death.

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 factors of chief importance in the development of this theology were: (a) the Old Testament — and Judaism --(b) the tradition of religious thought in the Hellenistic world, (c) the earliest Christian experience of Christ and conviction about his person, mission, and nature — this soon became the tradition of the faith or the «true doctrine» — and (d) the living, continuous, ongoing experience of Christ — only in theory to be distinguished from the preceding — in worship, in preaching, in teaching, in open proclamation and confession, as the manifestation of the present Spiritual Christ within his church.

Wally — my experience has been that I need only to right - size myself to the world around me in order to have an awakening of the spirit.

Altizer's historico - existentialist period was characterized by a dialectical affirmation of the world of experience, which maximized a radical thrust into the profane only to transfigure its present form.

Like other products of evolutionary change, we only notice what is likely to matter to us: We experience only a fragment of what is happening in the world.

This traditional form of faith is the product of a divided consciousness: it can only know redemption as a reconciliation with an Other lying beyond itself, and must experience the actuality of the present as a world merely awaiting its transfiguration.

if it corresponds to an actual reality, must be able to illumine not only human existence, but also experience of the world as a whole.

It is the ardent search for the new, powerful God - talk that Bonhoeffer yearned for, but thought would be forthcoming only after a period of necessary silence and renewal (at least in those quarters where Christianity was most acculturated and where the experience of the Holocaust and two World Wars shattered the confidence of both Western religious streams and alternative humanisms).

Such a commitment places Volf at odds with two formidable rivals in the contemporary world: (a) those ecclesial traditions (Roman Catholic and Orthodox) that insist that the «constitutive presence of Christ is given only with the presence of the bishop standing in communjo with all bishops in time and space» and (b) those postmodern cultural and social standards that are grounded in individualistic and consumer - driven life styles and that simultaneously relegate all religious experience to the nether regions of the privatized soul.

By this distinction of two modes of passivity — of receiving forms - Aristotle sets off the world of conscious experience from the world of nature, but in such a way that not only the objects but the very workings of nature are included as part of what is felt.

It is only when he comes to account for what he finds in experience that the percipient becomes full activity, the active world becomes the world of inert data, and the whole is thus reduced to the fundamental structure of experience: a complex of subject and object.

The underemphasis on the empirical way is particularly important because it has not only discouraged the aesthetic appreciation of the power of art and of the world of ordinary experience, it has also discouraged the moral action which such appreciation might engender.

By taking that elemental assurance at its face value, he was able to accept a primary rule of modern philosophy — that the evidence for an external world can be found only within occasions of experience — without being drawn into solipsism.

But it is this experience, too, which probably caused Buber to reject his earlier monistic formulations of an already existing unity which only needs to be discovered for a later emphasis on the necessity of realizing unity in the world through genuine and fulfilled life.

It was the product not only of ethnic inheritances but also of unique experiences in this country, in particular the experience of independence, of striking out on one's own, leaving the old world behind.

Only man can perform this act of setting at a distance because only man has a «world» — an unbroken continuum which includes not only all that he and other men know and experience but all that is knowable now and in the futOnly man can perform this act of setting at a distance because only man has a «world» — an unbroken continuum which includes not only all that he and other men know and experience but all that is knowable now and in the futonly man has a «world» — an unbroken continuum which includes not only all that he and other men know and experience but all that is knowable now and in the futonly all that he and other men know and experience but all that is knowable now and in the future.

Proust's world was preponderantly made up of subjective emotions and objective observations, whereas Dostoievsky and Blake first participated fully in what they experienced and only later attained the distance which enabled them to enter into an artistic relationship with it and give it symbolic and artistic expression.

But pantheistic naturalism makes God only a power within the world, ignoring «the decisive element in the experience of the holy, namely the distance between finite man, on the one hand, and the holy in its numerous manifestations, on the other».

But pietism found this experience only in the sect, withdrawn in part from the world with its distinctive marks of separation.

It is a contribution because it is a unique experience of the world that only this woman will generate, and so it adds to God's total experience or relationship.

But only our own specious present is directly experienced with any vividness; and it is from this direct experience that philosophy must, according to process philosophy, seek to generalize its understanding of the non-human world.

«4 The term «individual» in his comment applies not only to people but to any entity whatsoever: «Any sentient individual in any world experiences and acts as one... «5 These ideas of Hartshorne's do not stand in isolation; rather they are part of a Whiteheadian world - view in which each individual entity is an integration of parts into a whole.

But the only thing that each of us can and should do is what we each must do ultimately alone, if we have vocations to be writers: Go off and write out of the very fullness of human experience about the very fullness of human experience and hope to find and affect contemporary readers and the greater world, and in the meantime leave the distracting and finally pointless diagnoses of who were the Catholic writers, and how much, and how well, how little, how importantly, to the critics and scholars.

For him, it is not the systematic world of the speculative philosopher that is of greatest value, but the natural, chaotic process which lies hidden behind the falsifying face of reason, a process whose true nature can only be known on a purely aesthetic level through experience in its immediacy («Beyond Good and Evil,» BWN Section 213; «Will to Power,» Section 794).

The Bible, as a unified collection of God's setting the world to rights over time through a specific covenant people, primarily located in one geo - political area, records only a thin slice of human experience in the grand scheme of things.

It is important to note that these themes not only mark a life that succeeds in being faithful — which is what it is all about — but these are also the ingredients we need in our lives in order to achieve a deep sense of satisfaction and meaning, to experience joy in the wonders of the world, and — dare I say it?

The Corinthian church was riddled with problems, but if you wanted to experience what God was doing in the world, that glorious ruin of a church was the only option in town.

Not only do post-Kantian idealists reject them root and branch, but it is a plain historic fact that they never have converted any one who has found in the moral complexion of the world, as he experienced it, reasons for doubting that a good God can have framed it.

The world tells us to go and experience all of the pleasures that can be found in our youth, but the book of Acts teaches us to go and consider our lives nothing to us, and only aim to finish the race and complete the task God has given us — to share His grace.

But does it mean that the world is transformed and the evil in it overcome, or only that it is included in the harmony of God's experience?

An alternative formulation is that the world as a unity is explainable only by the divinely inclusive love that binds the many into a single cosmic structure; and, therefore, the world of secular experience is nonsense if God does not exist.79 Similarly, one neoclassical version of the traditional teleological argument would be that the fact that the world has any order at all is only to be explained by an eternal divine Orderer, because apart from God it is impossible to understand why chaos and anarchy are not unlimited and supreme.80

Moreover, he repeatedly affirms that the God of our world and us creatures today can not be known at all through any metaphysical proof and only partially through science, Scripture, religion, and personal experience.

The world can speak only about its experience and wisdom and limits and interpretation of the divine.

My suggestions are born not only of theoretical musing, but also of my nearly fifteen years of practical experience evangelizing nones, atheists, agnostics, and seekers who dwell in the shadowy but fascinating space of the virtual world, our version of Paul's Areopagus.

However, if church membership is not experienced by adults as a way of living in the world that depends on faith in Jesus Christ, infant baptism may only foster spiritual complacency and reliance on an empty ritual.

About God there is considerable doubt and uncertainty, not only in the secular world but in Christian circles as well, with various attempts to preserve the meaning and value of God for human experience without the personal God of historic Christian faith.