Sentences with phrase «own human decision»

«Technology may let us talk together, and share information together, and analyze a few things together, but I wouldn't worry about going away from human decisions,» he said.

We need to dig one step deeper and uncover the emotional complexities behind human decision - making.

HR analytics are great, but people are the ones who make the important human decisions regarding employees.

Intrade was a predictions market, something originally developed by academics to gain better insight into human decision - making, but operated as a business.

Not that the arrival of systems with more human decision - making processes means the obsolescence of the human brain.

«By improving the human decision process in challenging situations.

It's simply repetitive human decision making.

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.

«It» has an impact, but its impact is deterministic, it had no «choice» in the matter, it was just executing along determistically (Determinism is the philosophical idea that every event or state of affairs, including every human decision and action, is the inevitable and necessary consequence of antecedent states of affairs.

Determinism is the philosophical idea that every event or state of affairs, including every human decision and action, is the inevitable and necessary consequence of antecedent states of affairs.

This agreement does not extend to the metaphysical obligation to which human decision is ethically bound, namely, conformity with the divine telos.

From the Garden of Eden to David's adulterous affair with Bathsheba, from Jesus» sin - filled genealogy to Peter's denial of the Christ, we will challenge and encourage people of faith to tell the whole truth revealed in the Bible about foolish human decisions and the consequences of sin.

Perhaps John hints at this when he says that those to whom Jesus gave the right to become children of God were born «not of natural descent, nor of human decision, nor of a husband's will, but were born of God» (John 1:14).

Camus» «middle position,» while not carefully developed, suggests the following stance: neither natural beauty nor the human decisions that constitute history are unaffected by change.

Uncouth: No, my point is that religion influences human decisions, whether that is to go to war, to torture people, etc..

We also find some human decisions that are integrated into God's decision, while others are not.

Thus everything rests on God's freedom, and yet the truly astonishing feature in these stories is that everything rests also on human decisions.

God's plans and designs must necessarily be flexible as he adjusts to human decisions.

Where faith invites the Holy Spirit to participate in human decisions, in answer to God's invitation to participate in God's work of creating human beings, Africans accepted to be unmade, Christianized, catholicized, presbyterianized and pentecostalized as a price to pay for the salvation of their souls.

Relying on prophetic passages, particularly from Jeremiah, McCabe demonstrated the frequency with which God is shown to speak in the conditional form of address with reference to future events.8 These conditional prophecies, McCabe argued, imply that God did not absolutely foreknow free human decisions.

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.

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

This is a sense acknowledges the primacy of grace, but since the result depends on a human decision, the Calvinist fear is realized.

In this way Wesley gives a large role to actual human decisions.

But the experienced quality, the «being of worth,» is not itself a matter of human decision, for the essence of value, as distinguished from desire, is precisely the power of evoking devotion and of transforming persons in conformity with its own pattern.

It denies the free human decision to create the bomb.

An enduring and progressive democracy rests on common loyalty to a law of truth and right which is found and given, not constructed by human decision; and for the propagation and health of such democracy an educational system centered around this religious principle is required.

The actual construction of experience is a matter of human decision.

Certainly nobody could deny that when they are presented in this fashion they have the capacity to force all of us to regard human existence, human decisions, and human actions as matters of very great importance.

It is argued that process metaphysics takes the measured or clock time of physics and identifies it with the time which is relevant to human decisions and to freedom.

Highly significant for Christology are these two quotations from Hartshorne's The Divine Relativity10 In the first he refuses to allow «paradox» to cover up illogicality: «A theological paradox, it appears, is what a contradiction becomes when it is about God rather than something else...» In the second he applies this to the relation between God's power and our human decisions: «For God to do what I do when I decide my own act, determine my own concrete being, is mere nonsense, words without meaning.

Third, in the relation of God and a human occasion the relative importance of the divine and the human decisions may vary.

Or will we decide that human decisions can and will control our destiny?

12Yet to all who received him, to those who believed in his name, he gave the right to become children of Godâ $» 13children born not of natural descent, [c] nor of human decision or a husband's will, but born of God.

In reflecting on the Truman - Churchill decision to use the atomic bomb, Niebuhr said, «The question is whether they were not driven by historic forces more powerful than any human decision.»

It is about whether rights are the product of human decision or, as the Founders declared, an endowment from our Creator.

It is after doing what is commanded, when everything has been done in the sphere of human decisions and means, when in terms of the relation to God every effort has been made to know the will of God and to obey it, when in the arena of life there has been full acceptance of all responsibilities and interpretations and commitments and conflicts, it is then and only then that the judgment takes on meaning: all this (that we had to do) is useless; all this we cast from us to put it in thy hands, O Lord; all this belongs no more to the human order but to the order of thy kingdom.

«36 One of those terms is the fallibility of human decisions.

To believe in human freedom is to believe that conditions do not control human decisions.

Hence in order to stress this wider environment of human decision and action, I wish to make a case for the development of a theology which, by design, is concerned with the theory and practice of Christian biopolitics.

Clearly, Callahan recognizes that anthropology is central to the problem; he notes that our culture places «excessive emphasis on choice and self - determination,» and that this compels us to want to find a human decision behind every death.

They take it for granted that, for example, social justice is an intrinsic dimension of the gospel, that merely juridical or legalistic interpretations of God's relation to man and the world are inadequate, that relativity attends all human decision - making.

To understand the continuity that underlies the many discontinuities among creatures, it will be useful to attend to what goes on in human decision.

12 Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God — 13 children born not of natural descent, nor of human decision or a husband's will, but born of God.

But perhaps I have not sufficiently stressed still another important matter, namely, that in all human decisions, and the actions that are consequent upon them, there is likely to be serious distortion of, or a sadly imperfect response to, the possibilities for good.

Here we are back at the level of human decisions.

We have already urged that every human decision makes a difference, since it affects all occasions or occurrences — nobody lives «to himself» alone.

In a very real sense the birth of God, on our planet at least, awaits the outcome of our own human decision for entropy or emergence.

For the good of the spouses and their off - spring, as well as of society, the existence of the sacred bond no longer depends on human decisions alone.

First, it is based on «irrevocable personal consent» and, once this consent is given, God ratifies the bond of marriage such that «the existence of the sacred bond no longer depends on human decisions alone».