Sentences with phrase «other human change»

It could be a guest to the home, some sort of bodily discharge, a woman's pregnancy, a baby in diapers, a new family member, or other human change the dog has detected.

Not exact matches

Founder and CEO Social Capital LP and Golden State Warriors Owner Chamath Palihapitiya has a mission which is, «To advance humanity by solving the world's hardest problems including the advancement of human capital, the eradication of disease, solutions to global climate change, and other really difficult things that are non obvious.»

According to Sonia Zakrzewski, an associate professor of archaeology at the University of Southampton, Hublin's discovery could encourage other archaeologists to change the way they think about human origins.

The Forum: PopTech, the annual technology - and - society conference held in October The Speakers: Futurist John Naisbitt, investor John Sculley, and Microsoft visionary Linda Stone, among others The Insights: The times they are a-changing, and technology is changing faster than our poor human selves can handle it.

Adding, «[VR] connects humans to other humans in a profound way I've never before seen in any other form of media, and it can change people's perception of each other.»

Culture change initiatives are not something that can be delegated to Human Resources or any other department.

The concern is justified; smartphones are changing how we relate to other human beings, so it's reasonable to worry about how they'll affect parenting.

PSS: British Columbia's «sister province» is ready, able and willing to throw her under the bus... along with billions of other human beings that will be negatively affected by global climate change..

Others include terrorism, global warming and changing human physiology, as well as other technologies, such as robots.

With no concept of how civilized human society behaves in the developed world, they bring their crass ignorance to the party and ruin it for all the other tranquillity - seeking customers who've parted with the same chunk of change that they have.

But so many other dimensions of history, law, human rights, justice, finance, and climate change motivate the campaign to halt the Dakota Access pipeline.

In other words, the transformation of human affections impacts bodily states, causing a change in countenance.

But getting to that city also included human decision - making, and my wife a job and me a job (and a second change of jobs) and a lot of other details as well.

And when you think others are stupid to be «religious», how stupid are you to limit yourself to this one planet, when there are billions up there, all connected by God's Galactic Internet, no big bang, no beginning, no end, forever, billions of souls traveling the ever - changing universe, in and out of various human - like bodies, on and off of different earth - like planets.

While glad to see the change of attitude among conservative Christians with respect to gay civil rights and acceptance of gays as human beings, some persons were troubled over other aspects of the issue.

The U.S. Commission on International Religious Freedom's 2010 Annual Report took note of the shift, stating, «This change in phraseology could well be viewed by human rights defenders and officials in other countries as having concrete policy implications.»

As with any other human being, it is only natural that such change occurs.

Change in worship, as in any other human activity, is inevitable.

The oppressed have no other way of protesting their human right to live; and they think, too, that by rebelling they can change their situation for the better, if only to some small degree.

A culture, even one of long duration, is modifiable by human effort under the impact of a new ideology — witness the radical transformation of China under Communist influence or the other revolutionary changes now taking place in the Orient from an emergent nationalism.

can find us where we are and push us to find each other, to show someone in our periphery that they are a loved, seen human being of inherent worth, no matter what anyone tells them — this is the kind of small revolution that steadily changes the world and keeps the prospect of a real Gilead at bay.

I believe that God works through creatures, especially human ones, that that work is transformative, that we can not know in advance just where such transformation will lead, but that we can distinguish God's transforming work when it occurs from other kinds of changes.

If man was to be redeemed, human nature must be changed from within, by the total offering of aninnocent mind and will for the sake of goodness and for the good of others.

Human beings, on the other hand, necessarily read discursively, across time in which words sound and pass and perspectives and interpretations change.

Panthrotheism does not discriminate or believe the bible is wrong, in analogy no one can claim that our human ancestors are wrong because they were naked or ate raw meats.We have now to accept that we are evolving.What is important that we survive.and still love each other in general despite conflicts.No one is wrong in believing and practicing any religion that is pro life.Some people thinks that any contadiction to classical faith is wrong, un aware that humans survive the trials in history was because of change and adaptation, in short evolution.its not anti religiom

At the same time, we would like to see not merely the preservation of existing wilderness, but changes in human habitat and land use that would allow us to share the land much more generously with other species.

In other words, in the cosmic process of change, genuinely new levels emerge: life, human consciousness.

In other words, civil marriage is not a purely human construct, which we can change at will, as we might the traffic laws; it is not a matter of positive law.

Gods will is for us humans today to evolved to a level of conciousness that will prepare us for the challenges of our future survival, Scientists now predicts of hardships in the future due to over population and changes to the natural environment.and that is happening now with activists through out the world are reminding us of protecting nature.That is why we need a phsychological revolution to hasten the evolution of consciousness that will address the problems.Ideological and philosophical enlightenment had the past great minds to develop ideas and belief because God sent them to reality in their times.Abraham, Jesus, Mohammad, Buddha, and many other religious leaders to teach humanity the doctrines that God willed to be appropriate and applicable in those periods of their existence, Also great philosophers in another dimension of social involvement were born to interprete and connect philosophically as the second element of our conscience, Kant, Marx and countless of them also were born.To complete the triangular structure or dimension of our conscience is knowledge.

If this radical change could be implemented by human decisions, other decisions could effect other changes.

I have changed it slightly to indicate that our goal is to critique both the primal and modern visions of human being and society in the light of each other and in the light of the theological vision of God's purpose for the future of humankind.

Though the implications of population change are profound — no less so because it involves the generation and termination of human life — it is a form of change that seems slow by comparison with many others.

In the course of history such assumptions have changed — at least partially in response to changes in science, though also in response to changing views of other area of human experience.

As reason sets human beings apart from all other animals, it seems that our rational nature can not be explained by evolution alone, for we do not find stages of lesser reflective selfconsciousness before the human species but evolution requires only gradual changes at a time.

However, most Christians have believed that Jesus affected a change in the human situation not only by instruction and example but also in some other way.

In other words, there are certain human needs and inclinations that are constant amid the sea of societal change.

While maintaining a lively understanding of the Christian's need for grace, Methodists spread Wesley's Arminian emphasis on the place of human will and responsibility in the religious life — touching and changing almost all other Protestant denominations in America.

This eschaton, or end event, can not be hastened or delayed or changed by repentance or any other human action.

But there is little consideration of any point of view other than the human one even though the goal is so to change human perception that it will no longer attribute to itself a special position in the scheme of things.

In no other respect have the changes in the human situation been more striking than in this matter of man's relationship to the natural world.

As members of the Kingdom of God, we can (and should) call our human governments to a better and different way of living in relation to others, but we should recognize that change takes decades — even centuries!

It is because of this doctrine that certain Islamic countries objected to Article 18 of the 1948 International Declaration of Human Rights, which declares (among other things) that «everyone has the right... to change his religion or belief.»

But measured in other, more human ways, especially when we recognize the importance of the quality of community to each human being, many are far worse off after the change.

A pious life may flourish for a brief time, but unless it leads to a more caring and responsible relationship with other human beings and to efforts to change conditions that cause human need and suffering, it will most likely not endure.

Modernity is represented by three forces - first, the revolution in the relation of humanity to nature, signified by science and technology; second, the revolutionary changes in the concept of justice in the social relations between fellow human beings indicated by the self - awakening of all oppressed and suppressed humans to their fundamental human rights of personhood and peoplehood, especially to the values of liberty and equality of participation in power and society; thirdly, the break - up of the traditional integration of state and society with religion, in response to religious pluralism on the one hand and the affirmation of the autonomy of the secular realm from the control of religion on the other».

... if we are to be attentive to God's work in the world, we must listen attentively to the language of the people of our time... It is not only a matter of expressing the Gospel message in contemporary language; it is also necessary to have the courage to think more deeply - as happened in other epochs - about the relationship between faith, the life of the Church and the changes human beings are experiencing.

In another example, he uses the example of human vision: the cortex predicts what should be seen and the mind fills in the gaps; in other words interpretation takes place according to expectation, so context even changes the way that neurons function.

But then it speaks explicitly of ditching the form (or essence) approach of Aquinas and Aristotle and gives the example of «horseness» as something that can change — without seeming to realise that this leads logically to ditching the notion of «human being» and, as a consequence, our union with other humans, from Adam and Eve down the ages until the end of time.

It is the quest of such other possibilities that should preoccupy anyone concerned with the mitigation of human suffering in the course of social change (p. 163).

He meant to say that we require a larger reading of the human past, of our relations with each other and the universe and God, a retelling of our older tales to encompass many truths and to let us grow and change.