Sentences with phrase «only human sense»

Smell is not the only human sense that is underrated.

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.

With such a mass of information, the only way for humans to make any sense of the world is to make some approximations and assumptions, to look for the patterns, and try to find the constellations in the mess of stars.

It should limit Autopilot's operation only to those conditions, and have a far more effective system to sense, verify, and safely react when the human driver's level of engagement in the driving task is insufficient or when the driver fails to react to warnings.

By this he meant that the human brain, along with its senses, and with is learned cultural bias, and even with the extension our scientific instruments gives us, has only made a rough map in our minds of the REAL world (the territory).

That's an indoctrinated belief placed upon a natural human reaction, just as much as the Hindu idea that good deeds only make sense in the context of people trying to improve themselves through reincarnation, isn't it?

You said, «As intricate as the human body is, with all its systems, defenses, and healing properties, it only makes sense.

We can only hope that the generations to follow will have more common sense and realize all of the political nonsense does not bode well for the human race.

Therefore, in light of the fact that God created work for humans to do and God will have work for us to do in eternity, it only makes sense that we can live now in light of this purpose for our lives.

It encourages a sense of distance from the world; it attends only to the human dimension of the world; and it supports attitudes of either domination of the world or passivity toward it.

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.

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.

When I realize that the particular conclusions generated by the serious reflection that arises from such assumptions have only the authority of those assumptions, then I feel free to turn to another philosophy that includes among its data human persons and their interactions; for my perception of reality is such that these seem to me at least as real and ultimate as sense data and mechanical relations.

And faith, in the full sense, can be understood only as human response to this revelation.

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.»

This is a realistic image in the sense that people can live that way and, its advocates insist, can live well; for they believe that such and only such a way of life is in tune with the deepest rhythms of the bodily and psychic functioning of human beings.

One can very well agree that Christian existence has always been an ontological possibility for man, in the sense that it does not entail «changing human nature into a supernature, «54 and yet say that it is an antic possibility only for those in a certain historical situation.

Our fathers and mothers in faith before us sensed that human marriage was an example, a human analogy for the union which the Creator sought to bring about not only among individual men and women but throughout the whole creation.

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.

We need only recall those moments in time of war when, wrested out of ourselves by the force of a collective passion, we have a sense of rising to a higher level of human existence.

Secondly, and more importantly, they realize fully what we human beings only sense obscurely, namely, that the intrinsic dynamism of mind and will within the individual person is toward transcendence, participation in the more comprehensive «mind» and «will» of a community.

What stands out in Luke are the depth of his human sympathies, his sense of wonder, amazement, and joy at the power of the gospel, his poetic insight which led him not only to tell the Christmas story in a way that captivates old and young alike after nineteen centuries, but also to incorporate such lovely poems as the «Magnificat» of Mary, Zachariah's «Benedictus,» and Simeon's «Nunc Dimittis.»

To a modernist, who by definition relies only upon human authority, natural law in the Thomistic sense is no longer supportable because it would have to rest upon the unacceptable premise that nature was supernaturally created.

Faustus Socinus and his followers were the first to break, not only with trinitarianism and the worship of Jesus as literally divine but above all with the one - sided view of God as immutable and merely infinite, also with the tragic error of omnipotence in a sense contradictory of freedom in human beings.

If metaphysics is defined as the human intellect's self - understanding, then metaphysics comprises contingent as well as necessary truths — although even the contingent truths it comprises are such that in one sense they can not be coherently denied and, therefore, must be believed, if only implicitly or nonreflectively..

The position taken here is that the moral enterprise makes sense only if there are objective excellences that invite the loyalties of men and constitute the standard and goal of human endeavor.

As to the atheist your being at such the advanced stage in spiritual development you are ripe in time for turning the senses inward / thus knowing one's true self I can only repeat your at further state in your spiritual development you believing meditation the next port of call upon your human journey leading to enlightenment.

No reference to God is necessary to account for the magnificence of «King Lear» — Plato's account of divine inspiration does not speak to our age, not only because nothing in our experience resonates to the vibration set up by Plato's account, but also because our experience finds the Platonic account demeaning, destructive of a sense of both human responsibility and the openendedness of human achievement.

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.

The existence of the churches is not in jeopardy; they are and will continue to be for large numbers of persons the only accessible institutions that will meet their need to be affirmed in their identity and sense of belonging in both a human and a divine dimension.

If you claim to worship a loving God who loves all mankind, then heaven & he - ll don't make any sense, which is why I believe they only exist in the minds of imperfect humans who want to feel superior to others.

The several false ways of thinking about God, to which we have just given attention, are in one sense only a projection from the human mind at its worst.

These validated studies only make sense if humans are related via evolution to the other organisms.

Others, who also see the situation only as a result of human failure, believe that ministers and schools have been deflected from their purpose and have lost their sense of mission because they have succumbed to the temptation to improve their personal and professional status by doing anything that might make them pleasing to the greatest number of people.

It is an interpretation that is intended to make sense of and give sense to the persisting fact that Jesus is not only a figure of the past but in some profoundly real way a present factor in the experience of the human race.

Another point about the common tradition that requires note if we are to make progress toward sorting out the relation between authority and office is that, within it, authority is a term that is applied in a proper sense only to persons, either the divine Persons of the Trinity or human persons who act on God's behalf.

«43 The time, care, and enormous intelligence expended on the process of producing the Constitution expressed not only the traditional culture of a covenant - and compact - making people, perhaps unique in that respect in human history, but also a sense of the meaning of their act on the world stage.

But on the other hand, when in talking about sin one talks only of such sins, it is so easily forgotten that in a way it may be all right, humanly speaking, with respect to all such things up to a certain point, and yet the whole life may be sin, the well - known kind of sin: glittering vices, willfulness, which either spiritlessly or impudently continues to be or wills to be unaware in what an infinitely deeper sense a human self is morally under obligation to God with respect to every most secret wish and thought, with respect to quickness in comprehending and readiness to follow every hint of God as to what His will is for this self.

In these circumstances it made sense to many to say that a human being actually dies when brain activity ends, because only that activity makes possible the body's ability to function as an integrated whole.

It is in this sense» and only this sense» that the stem - cell wars are over: The central cause of battle, the destruction of human embryos, is no longer necessary or even most useful.

Ah, so much is said about human want and misery — I seek to understand it, I have also had some acquaintance with it at close range; so much is said about wasted lives — but only that man's life is wasted who lived on, so deceived by the joys of life or by its sorrows that he never became eternally and decisively conscious of himself as spirit, as self, or (what is the same thing) never became aware and in the deepest sense received an impression of the fact that there is a God, and that he, he himself, his self, exists before this God, which gain of infinity is never attained except through despair.

Thus I am obliged to say, with H. H. Price, that theism, at least in a Christian sense, is «a metaphysics of love»; and with this, I am obliged to affirm that «the world», including nature in its farthest stretches as well as in the intimacy of human existence, is given its proper «interpretation» only when «the key» to it is found in Jesus Christ.

For Bergson, like many process thinkers (Peirce, James and Dewey come particularly to mind), the entire concept of «necessity» only makes sense when applied internally to abstractions the intellect has already devised.11 Of course, one can tell an evolutionary story about how the human intellect came to be a separable function of consciousness that emphasizes abstraction (indeed, that is what Bergson does in Creative Evolution), but if one were to say that the course of development described in that story had to occur (i.e., necessarily) as it did, then one would be very far from Bergson's view (CE 218, 236, 270).

Writes Dark, «It is only when we're blessed by a feeling of finitude that we can begin to perceive the holy, that sense of a whole before which our limited understanding is dwarfed... Only a twisted, unimaginative mind - set resists awe in favor of self - satisfied certainty... More humility might characterize our talk of God if we believe that the whole truth can never be entirely ours and that our attempts to nail God down are always well - intentioned human constructs at best and idols at worst.&raonly when we're blessed by a feeling of finitude that we can begin to perceive the holy, that sense of a whole before which our limited understanding is dwarfed... Only a twisted, unimaginative mind - set resists awe in favor of self - satisfied certainty... More humility might characterize our talk of God if we believe that the whole truth can never be entirely ours and that our attempts to nail God down are always well - intentioned human constructs at best and idols at worst.&raOnly a twisted, unimaginative mind - set resists awe in favor of self - satisfied certainty... More humility might characterize our talk of God if we believe that the whole truth can never be entirely ours and that our attempts to nail God down are always well - intentioned human constructs at best and idols at worst.»

Perhaps it points to one of the unfinished aspects of Whitehead's systematic position, but I mention it to indicate the sense in which Whitehead was aware that the discussion of human and historical problems required the introduction of new concepts only loosely related to the categoreal scheme.

«The Incarnation of God the Son signifies the taking up into the unity with God not only of human nature, but in this human nature, in a sense, of everything that is «flesh»: the whole of humanity, the entire visible and material world.

Not, of course, in the modernist sense that Christianity is only the full development of a natural religious need, but because God in his grace, in virtue of his universal salvific will, has already long since offered the reality of Christianity to those human beings, so that it is possible and probable that they have already accepted it without explicitly realizing this.

Such a statement reflects not only Kristol's sense of humor but also the balance he sought between skepticism and hope: skepticism about the perfectibility of human nature, hope that it can sometimes be improved in real but incremental ways.

Only the human espousing it with a false sense of certainty.

The love of God is the only total integration of human existence, and we have understood its dignity and all - embracing great - ness only if we sense that it must be the content of the moment of temporal eternity (zeitliche Ewigkeit) and thus also the content of that eternity which is born from it in the presence of God himself.