Sentences with phrase «own present experience»

Secondly, be sure to connect with your team members to extract ideas about how your company can use past and present experiences to bring more clients to your doorstep.

In his talk we will present his experiences with local cryptocoins in Tel Aviv, Liverpool and London and give an outlook into the future.

I've met so many Christians who don't believe the miraculous can happen today, and I thought, «Listen, I'm going to present these experiences, and make of them what you will.»

Conformation dictates that «the how of our present experience must conform to the what of the past in us» (S 58).

The past is out of time, and depends for its existence on the reinstatement of present experience.

This is shown simply in the commitment to two priorities: (1) The priority of the rights and freedoms of the individual over those of the community and (2) The priority of the present experience of the individual in the moment over the past and over traditions.

That there is such a past with its own complete determinateness is felt, but most of its determinate feelings are not available for present experience.

Whitehead shared this Jamesian - Bergsonian vision of a past that is now effective and is given in and for present experience.

It can be maintained upon the assumption that the pattern of history, always incomplete within our present experience, will finally be completed.

There is also evidence that the subjective form or emotional tone of present experience is affected by the emotional tone of other people.

He points out that if the expression had been uttered on many previous occasions, then the present experience would be an energizing of subjective forms of a reiterative type.

These are assertions of the resurrected life as present experience.

In this way the richness of both present experience and Christian theology is flattened and reduced to the single focus of our mission of realizing God's future within our present suffering and affliction.

As has been noted, Holloway argues that a proper appreciation of how sex should be used needs to bear in mind the fact that our present experience of it is coloured by concupiscence.

This is also the structure of memory (the present experiencing of something past), which is an instance of physical prehension.

Above all any reappropriation of tradition must be made in the full consciousness of our present experience of loss.

We can go to the opposite extreme and define the «person» in terms of the act of being through which present experience is being constituted.

Scribe, tax collector, fisherman and Zealot came together around the table at which they celebrated the joy of the present experience and anticipated its consummation in the future.

In that present experience, with which I am identical, past experiences are remembered as «who I was» and future experiences are anticipated as «who I will be.»

Primary memory assures the survival of the immediate past in the present moment of experience, as distinct from «secondary memory» which recalls a more distant past into present experience.

But this is just where Mays's analogy becomes untenable, for if the complex scheme of generalities were found to conflict with present experience, the scheme as a whole would be rejected as false.

Aesthetic texts, so went the claim, present an experience which is shared between an author and a reader in the communicative act of reading.

Closely related to the notion of an actual world beyond our present experience is the notion of truth as correspondence between our ideas of the world and that world itself.

The sociological event of the Sabbath has its theological grounds not first of all in God's past and future but in the present experience itself.

On the one hand all that the Church hoped for in the second coming of Christ is already given in its present experience of Christ through the Spirit; and on the other hand this present experience penetrates the record of the events that brought it into being, and reveals their deepest significance.»

John therefore draws together two separate strains in the development of Christian thought: that which started from an eschatological valuation of the facts of present experience, and that which started from a similar valuation of the facts of past history.

The kingdom of God, while it is present experience, remains also a hope, but a hope directed to a consummation beyond history.

If the idea of revelation, is to have any relevance it must be essentially a present experience of God's coming to us from the future, and not simply a set of stories dragged out of the past.

It means that what happens in the present experience will influence the interpretation of future stimuli.

It is precisely to this encounter with God in Jesus that the Holy Spirit testifies in the immediacy of present experience.

The sense in which this is true must be explored; it will suffice at the moment if we repeat once again that «memorial» here does not indicate mental reverie but rather a genuine and vital re-call of the past into the immediacy of present experience.

This activity can be effectively performed only as past experience can cumulatively provide help in the interpretation of present experience.

Present experience is taking account of much else besides the immediately past personal experiences that flow into it.

The questions are as extensive as our present experience of life because what we really are asking is how similar afterlife is to our present life.

I shall emphasize this awareness as God - given, not self - generated: but in our present experience God works in and through our thoughts and aspirations — inspiring new ideas, certainly, but building these upon the foundations of previous ideas, not out of a vacuum.

For God has only his present experience, which includes his memories and his anticipations.

Further, that determination can not be only the influence of a past decision upon present experience; for then the present experience would still be fully determined from without, and the past decision in its turn would have been a product of determinism and chance.

I can not avoid the conclusion that by the time they were written — and the Pauline epistles are the earliest of the New Testament writings — Christians no longer thought in that way of their present experience of the risen Jesus; but reserved such language for the initial Easter period (extended by Paul to include his own formative experience).

Especially what is happening throughout the body is impressing itself upon present experience.

For example, a child may experience inner tranquility because of the presence of a parent apart from anything peculiar to the present experience of the parent.

To put it simply, actual occasions are always related to past actual occasions but these relations may be more or less important for present experience.

It would seem reasonable to hold that as one grows up, as one's brain develops and becomes more complex (a process which does not end with physical maturity but continues through life) and as one accumulates a wealth of memory against which one can compare and contrast present experience, the mental poles of the occasions of one's regnant nexus would become generally stronger.

Present experiences of suffering and endurance contribute to Christian hope; they do not undermine faith.

My present experience is the opposite of that.

One step behind Mark or Q, indeed several steps behind Mark or Q, we are still only reaching the preaching, teaching or apologetic of the early Church; and the main source for the content of this is not historical reminiscence of Jesus, but present experience of the risen Lord.

For an elderly person who recollects an experience from childhood, for example, we have reference to an event in the remote past which is still able to exert influence upon this person's present experience (1:151).

In answer it seems to this writer that there is clear evidence both in past history and in present experience that many persons and groups of people have validated this claim.

Each awakening has occurred during a period of profound cultural disorientation, when the whole cultural system was jarred by disjunctions between old beliefs and new realities, past norms and present experience, dying patterns and emerging patterns of behavior.

Jesus appears most often in Paul's letters as a mighty personal reality known in his own present experience, whose meaning he seeks to interpret; and for that reason Paul will come in for more thorough discussion in the last three lectures in this series.

The gravity of rhythmic speech is the mark of a culture that carries its past livingly in its present experience.