Sentences with phrase «particular way of thinking»

As has already been said by Albert Einstein, the problems that arise in a particular way of thinking are not solvable within this thinking.

Sadly, though, this is a particular way of thinking about things that is not uncommon enough, and not just about hospitals or doctors.

The fact is that they believe in those distinctives, and by virtue of them believing in those distinctives, they are bound to follow a particular way of thinking.

It is a particular way of thinking about the present and the future, and it can be contrasted with the prophetic type of thought.

If you are convinced that your particular religion or belief system is superior to others and people need to be converted to your particular way of thinking, then you are not part of a religion, but are part of a cult.

Every year, on the team's long West Coast road trip, Jackson would give each player a book with the aim of pushing him toward a particular way of thinking.

A commitment to every student's progress, or growth, invites particular ways of thinking about learning, learners, teaching, the curriculum, assessment and the reporting of student achievement, as summarised in the following diagram:

Educators often presume that particular ways of thinking — like using metacognition — are universal, whereas many students don't automatically use or even understand such practices and skills unless they were raised in literacy - oriented homes.

A Paradigm Shift readers won't find the phrase «algebraic thinking» in the Math Panel's report, but researchers and others have used the term to describe «particular ways of thinking, including analyzing relationships between quantities, noticing structure, studying change, generalizing, problem solving, modeling, justifying, proving, and predicting» (cai & Knuth, 2005).

Not exact matches

A better way to get think about «getting press» is to develop a relationship with a handful of reporters, and become a reliable source within your particular industry or area of expertise.

JEFF REYNAR: I think the way you should think about the interview process is that it's Facebook trying to figure out whether you're a fit for the company and for a particular set of projects, and that for you, you want to figure out whether Facebook is the right place for you.

Think about what kind of expertise you're bringing to that particular industry, and ways you could use your product or service to bring change to an existing problem, or how you could establish yourself as a sector expert.

But somehow, Seventh Generation managed not only to survive but to thrive, as have the two entrepreneurs — although the beliefs of both men, and their philosophies about entrepreneurship in general and socially responsible businesses in particular, have changed in ways neither would have thought possible.

One group of innovators in particular figured out how to advance their industry through the way they approach challenges — these are open - source software engineers, and they use design thinking.

It turns out that even those who stress particular negotiation behaviors and attitudes see those things not as hollow gambits but as the natural performance traits of the smarter negotiator you must become — by way of better preparation, rational thinking, and so on.

But I was just amazed by how everyone, young and old wanted to be involved... and was so deeply enriched and touched by the experience and the laughter and the love I experienced from the people I met and how women would in particular open their hearts to me and tell me the stories of where they've come from, particularly because I have the language and was coming there as a woman and just how touched they were that I was there as a woman from England who's learned the language and who's an artist and running this project and come all the way to see them so they didn't feel forgotten I think that was pretty much what they felt... that their stories were being heard so they don't feel forgotten knowing the tents would be around the world.

One ideology in particular, which took shape a hundred years ago primarily through the ideas and practices of U.S. - based management thinkers, continues to dominate the way we think about management.

It is a distinct way of thinking, a particular perspective on the world as a whole.

However, I think the awareness - raising effort is primarily directed at the public, and in particular those who can, by way of investment choices (whether as a shareholder or a tourist), put economic pressure on those decision - makers.

I think email has been displaced in some ways by legacies of spam, the noise caused by «social» marketing (Facebook in particular), and finally by new terms like «lead nurturing.»

Don't get me wrong, I'm not arguing that we all ought to be carbon copies of one another but fundamentally I think we want to say that there is ONE PARTICULAR way to be fully human and fully alive and that ONE PARTICULAR way is unique to Jesus, not unique to us.

The way a person of faith is called to prayer, what words they articulate during prayer, and their thoughts and intentions while praying speak volumes about their particular faith....

Julie - I was especially encouraged and thought of you while reading a particular passage because it is about the story of a woman who was assaulted and not believed... and then about the way that it was necessary for there to be a public forum where she could claim and own her experience.

We think not only of objects as self - contained in particular regions of space and related to one another only externally, but we think of human selves that way, too.

Is not this whole mode of thought simply part of the evil legacy from deism, in which God was conceived as being absent from his world, and in which therefore he must be thought to «intrude» into his world, to «intervene» in it, whenever he would act in any distinctive and particular way?

In addition, he wishes to sugge3st the ways to think about the issues, and to sketch a particular theological view as to the nature and functioin of the theological school.

I think people will see for themselves just how the community responds and just how people draw together in light of this tragedy and I hope that will go some way to dispel myths that terrorism is associated with any particular community.»

As might be expected from a religion which is not the product of any particular human way of thinking but the result of a planned revelation, Christianity is of universal application.

Surely it is one of the sharpest ironies of this particular divine comedy that by telling the truth in such a way, he will come in later years to be thought of as a forger of old paintings — a counterfeiter of truth.

They learn particular — always secular — ways of thinking about the content.

It is, however, a special problem, both because some people pray in sickness who never think of doing so at any other time and because it unites in a particular way all the other types of petition.

In particular, the denial that epistemology is wholly prior to ontology; the denial that we can have an absolutely certain starting point; the idea that those elements of experience thought by most people to be primitive givens are in fact physiologically, personally, and socially constructed; the idea that all of our descriptions of our observations involve culturally conditioned interpretations; the idea that our interpretations, and the focus of our conscious attention, are conditioned by our purposes; the idea that the so - called scientific method does not guarantee neutral, purely objective, truths; and the idea that most of our ideas do not correspond to things beyond ourselves in any simple, straightforward way (for example, red as we see it does not exist in the «red brick» itself).

You seem to have highlighted particular sins as though some are worse than others all sin leads to death not just the big ones because we all are sinners.All have gone astray none are righteous.I believe the worst sin is pride idolatry is the first commandment we set ourselves as Gods.Regardless of what the sin is, our hearts are condemned by our pride.It wasnt the sin of homosexuality or sexual deviance that destroyed sodom.It was there pride and it is one of our biggest stumbling blocks in our christian walk or it certainly was for me.We look at the story of the adulterous woman and we think adultery is a terrible crime but the story is for our benefit to show that we all are sinners that Jesus does nt condemn us but came to save us.And when Jesus says go and sin no more he was not only talking to the woman but everyone else that was around judging her for her sin its a universal message that we all need to see that we all are condemned because of our sin that Jesus came to save us and that we turn from our sin and follow him.Because he is the way the truth and the life.brentnz

For instance, we can ask: How did the social / philosophical / religious environment in which a person was raised affect the way in which that individual thinks about tyranny in general, and the problem of abortion in particular?

It is no wonder therefore that they paved the way for establishing Christian and Muslim philosophy of religion, and that their influence in Muslim religious thought in particular was predominant.

The assumption is that the vision of faith always has a particular and determinate form which materially conditions the way we think about God.19

Moreover, Hartshorne himself in the last decade of his career, put much more emphasis on a particular table of options for thinking about God and the world as a way of displaying the advantages of his own metaphysics («The Aesthetic Dimensions» 17; «God, Necessary and Contingent» 296; «Can Philosophers» 17).

What i THINK and HOPE you are saying is that we get way too legalistic about OUR particular version of Christianity being the only correctone.

In extenuation I should plead that in a series of four lectures, intended in each instance of delivery for a general educated public rather than for philosophical and theological experts, of necessity one must be brief and must deal with the topic in a broad way; furthermore, I have not intended to claim that every representative of process - thought would agree with what I have selected as significant nor would find my use of what in fact has been selected compatible with his own particular approach or his own individual conclusions.

Any pattern of thought that in any way abstracts God «himself» from this person, from his death or his career or his birth or his family or his Jewishness or his maleness or his teaching or the particular intercession and rule he as risen now exercises, has, according to Nicea, no place in the church.

I think «labels» are just a short - hand way of telling people what you believe or what you have concluded, with regard to a particular subject.

While some people whom I would include in this mode of thought are involved with «religious studies,» particularly at the undergraduate level, and see autobiographies as a valid way of introducing students to different religious traditions (and I would agree that it is a valid way), the main drive, I believe, is focused on the central task of theology — serving the hearing of the word of God in a particular time and place.

Only a few years ago people never used the word «culture» in the way we do today, and never thought of themselves as belonging to a particular culture.

I believe there is a particular need at the present to focus attention on utopian dreaming as a way of shaking us loose from obsolete ways of thinking and opening us up to those ideas, attitudes, and values that are appropriate for the future.

Taylor wants not simply to show us how we think and talk about what matters, but to help us see what assumptions are behind that particular way of talking.

It was the result of a gradual realization that the way in which we thought and spoke about God was no longer appropriate for expressing those concepts in a particular culture.

Nor do we think this is to be interpreted (as is often done) as a particular way of gaining assurance of a favorable position in the life hereafter.

If culture is the way people think and feel and behave as a people, and if spirituality is the way we live out the life and teachings of Jesus in this particular culture at this particular time, then the questions for thinkers, writers, theologians, and religious professionals must become: What cultural realities are challenging the Gospel now?

However many similar questions (such as, for example, the way in which Jesus pictured the manner of the kingdom's coming or the relation in which he thought of himself as standing toward it) may still be unanswered, that particular issue has surely been settled.

In conclusion, we do not think that the elements you find troubling in Francis's vision and pontificate, expressed in a particular way in Amoris Laetitia, can be traced inexorably to perennial problems intrinsic to the Society of Jesus itself.