Sentences with phrase «other general ways»

Not exact matches

NATO has to respond in different ways to Russia's interference in other political systems, its secretary general told CNBC Saturday.

General Assembly, Udemy and Udacity, among others, offer many courses and nanodegree programs, which can help you develop skills in a targeted way.

Sylvia and myself and a few other people, including our general counsel, figured out a way to borrow from the civil service pension funds, and that gave us the resources to continue to meet our bills for a long, long time.

Other senators echoed Sanders, expressing a general openness to looking at adjusting age requirements without hard commitments one way or the oOther senators echoed Sanders, expressing a general openness to looking at adjusting age requirements without hard commitments one way or the otherother.

But if your goal is to make other people genuinely care about what you have to say — not in the general social media «like» way but actually feel it — you'll have no problem going viral.

Why I really like private investments in general, is that in exchange for the illiquidity there are opportunities that you just can not access any other way.

For a more general treatment of this issue of overconfidence and other ways in which economic agents depart from complete rationality, see Richard Thaler.

It is also the way he appears to set himself apart from other Americans in general.

Even if the U.S. will, at times, lead the way, the scope and reach of Ripple and other digital payment protocols in general transcends borders.

There are plenty of social networks out there are they tailored just for entrepreneurs, and they provide an easy way to find other entrepreneurs around the world, without the clutter of a general social network.

Sessions has mostly bitten his upper lip and looked the other way when Trump ripped him before, but this time he pushed back in an official statement: «As long as I am the Attorney General, I will continue to discharge my duties with integrity and honor, and this Department will continue to do its work in a fair and impartial manner according to the law and Constitution.»

They feel Christianity isn't being given the same respect as other faiths, that the media, the way laws are interpreted, the general hesitancy of businesses and public bodies to constructively engage with them as Christians is pushing them to the edge of society.

We don't proselityze and we are not open to conversion to any other faith... so just get it through your head... leave us alone... and I'll give you a little hint... Jews, in general, because of all their accomplishments and contributions to the progress of humanity have a well earned sense of superiority... we're only 14 million strong in the world and yet our contributions, our genius, and our work ethic has made indelible marks on the world... So, if anything, you guys should be trying to become Jews... maybe some of our genius will rub off on you... just go your way and LEAVE US ALONE!!!!

Nevertheless, if I dare to criticize the president» on the policies, the passivity, the professorial condescension, the pea - eating lectures or on the general over-ratedness that I and many others counted, in 2008, as weaknesses rendering him unsuited to the Oval Office» my friend becomes «concerned» about me; my complaints «trouble» him in unspecified ways, but he no longer flings the cheap, easy and inaccurate epithet of «racist» my way, because he has learned that one can legitimately find Barack Obama underwhelming in the extreme, without any underlying motive.

And seeing God's love reflected in our life and relationships with others is wonderful — but the way she speaks sounds dangerously close to pantheism, the idea that God is some sort of general force of love.

our sharpest minds would be schooled HARD by a supreme creator... not the other way around... an average joe off the street could write a better, more moral book than the Bible and utterly destroy the god of any of the holy books in a general knowledge debate with ease.

I earlier explained in a general way why openness to the other is faithful to Christ.

No, in that no general formulation would take the place of hearing the special insights that come from those who suffer in varied ways and who are pressed by suffering to reexamine much that others take for granted.

Others used the phrase to indicate that Christianity, in a general way, informed American law and government.

These foreigners came, settled and prospered in various avenues of life and so they became rich and influential, and in one way or the other, they aroused hatred and jealousy in the general population.

For as well as theoretical reflection on the moral significance of a decision, there are other ways and means by which a human being can either become clear about the rightness and conformity to God's will of a decision, or at least improve the conditions for its correct formation: the general cultivation of courage, unselfishness, self - denial, the practice of the art of making vital particular decisions which can not be deduced by purely theoretical consideration as this art is taught by the masters of the spiritual life.

Are they to be addressed in the same general way as other «persons of good will»?

Can we reconceive theological education in such a way that (1) it clearly pertains to the totality of human life, in the public sphere as well as the private, because it bears on all of our powers; (2) it is adequate to genuine pluralism, both of the «Christian thing» and of the worlds in which the «Christian thing» is lived, by avoiding naiveté about historical and cultural conditioning without lapsing into relativism; (3) it can be the unifying overarching goal of theological education without requiring the tacit assumption that there is a universal structure or essence to education in general, or theological inquiry in particular, which inescapably denies genuine pluralism by claiming to be the universal common denominator to which everything may be reduced as variations on a theme; and (4) it can retrieve the strengths of both the «Athens» and the «Berlin» types of excellent schooling, without unintentionally subordinating one to the other?

An open society, on the other hand, is organized on the basis of functional pluralism, in which every person is classified in many different ways, each for a particular purpose, and in which no single general rank order is recognized.

The independent springing up of other writers who have sought to answer this need in a similar way is as much a testimony to the significance of the general trend of Buber's thought as is the rapidly increasing number of thinkers who have been directly or indirectly influenced by him.

The other line of inquiry stresses ways in which such conflicts and dislocations in particular societies may exemplify patterns of a more general or systemic nature.

This author tries to depict «God» as someone who needs to be understood, again Christians (or religious people in general for that matter) trying to find any way possible to connect other humans with their deity of choice.

The philosophers, on the other hand, maintain that God's knowledge is primarily of Himself and that, knowing Himself, He knows the world in a general way.

Not meaning to contradict your argument in any way, but the truth is that the problem isn't only in pointing out se - xual impurities, but a general blindness to other forms of sin.

If these more general understandings are inadequate, then the correlative concept of power will also be truncated or inadequate in some other way.

Most Christians I know, including the Catholics, Mormons and others I know and have in my family, are not extremist, and practice and use their faith in ways beneficial to society in general.

Most people up until modern times — and here the exceptions are often intellectuals in university communities — have had an explicit sense of some «other dimension,» a sense of the sacred, the divine, the numinous, or what we shall call, in a general way, mystery.

My reflections arose, as I have indicated, in part from formative books and teachers, but they also grew out of grappling with Scripture (one of the lightning bolts here was the simple but profound insight of realizing once again the ineradicable connection of form and content — for instance, what is said in a parable can not be said in any other way), and with the complex business, endemic to academic theologians, of, as Kierkegaard would put it, becoming a Christian (not in general or for someone else but in particular and for me).

That's when someone believes in the general existence of God (s), but doesn't have much of an opinion of them and doesn't actively follow any because they just * don't care * one way or the other.

On the contrary, I should claim, what I have been saying is metaphysical in the second sense of the word which I proposed in an earlier chapter; it is the making of wide generalizations on the basis of experience, with a reference back to verify or «check» the generalizations, a reference which includes not only the specific experience from which it started but also other experiences, both human and more general, by which its validity may be tested — and the result is not some grand scheme which claims to encompass everything in its sweep, but a vision of reality which to the one who sees in this way appears a satisfactory, but by no means complete, picture of how things actually and concretely go in the world.

Today, when our very planetary civilization is endangered by human irresponsibility, I see no other way to save it than through a general awakening and cultivation of the sense of responsibility people have for the affairs of this world.»

One can in this general way regard the implicate order as a further development of what is already present in Spinoza, as well as in Heraclitus, Cusano, Leibniz, Whitehead and others, a development that is capable of making full contact with modern science, and yet opens up a way to assimilate common experience and general philosophical reflections on this experience, to give a single, whole, unfragmented world view.

Many other ideas of right and wrong we pick up or have ingrained in us from life's experience in general and from the way our communities think and act.

Should these concepts be taken as most general, then actualities can not be seen as being ontologically prior to other entities, although they could be characterized as prior in some other way, e.g., as prior in the order of what is in creation, This order, it is true, is quite pervasive, but — and this is the main point — it is not, in Whitehead's own terms, all - pervasive.

Here are some details about that November 2004 ballot proposal: 1) there was already in place a Utah law strictly banning same - sex marriage, which I fully supported; 2) all three candidates for the office of attorney general of Utah (the chief law - enforcement officer in the state) opposed the amendment, including the LDS (Mormon) Republican incumbent, Mark Shurtleff, mostly because they considered it a poorly drafted amendment; 3) I refused to endorse the amendment, but I did not urge people to vote «no»; 4) the leadership of the LDS Church, which has a record for being as strongly opposed to same - sex marriage as the Catholic Church, did not issue a statement urging its members to vote one way or the other; 5) inasmuch as two thirds of Utahans belong to the LDS Church, this means that the leadership of at least 80 percent of Utah churchgoers did not urge a «yes» vote on the amendment.

Today most people believe that general opinion in the past accepted and, in one way or other, blessed the state's use of violence and condemned any revolt against the ruling authorities.

It always worries me when someone is so sure about something as to reject viable other ways of looking at it — in life in general.

In the last week of May, three separate and unconnected documents emerged which in their different ways contributed to this important aim, two from within or actually initiated by the Church, the other an entirely secular report which gives us the general context of the problem.

There is nothing essentially sinful in Hindu society any more than there is anything essentially pure in the Christian society - for that is what the church amounts to - so that one should hasten from the one to the other... So long as the believer's testimony for Christ is open and as long as his attitude towards Hindu society in general is critical, and towards social and religious practices inconsistent with the spirit of Christ is protestant and practically protestant, I would allow him to struggle his way to the light with failure here and failure there, but with progress and success on the whole.

But, given the presupposition of the unity and simple basic character of the world in general, how can the various mathematically formulated ways of considering the world occur and, beyond that, tolerate each other?

We also question other Easum claims: that worship music must always be upbeat and animated if it is to be «culturally relevant»; that classical music in general is stodgy and fossilized; that religious words guarantee genuinely religious music as long as the music is likable; and that music can be treated simply as a «package» that contains the gospel message instead of as an art that embodies and interprets the gospel message by its structure and by the very way it sounds.

People who love a violent destroyer Jesus tend to be... well, you know the general rule: People create their god in their own image, not the other way round.

But others see any attempt at a «cure» as a way to simply erase those people who are different from the general population.

In other words, we may agree as to the qualitative aspects of religious facts, and as to their general way of coordination in metaphysical theory, while disagreeing in various explanatory formulations.

But I thought, maybe, if I took the general approach for the Custard Cornbread and introduced a cast - iron skillet and a few of the other ingredients I had on had, it might make for something unique and special in it's own way.