Sentences with phrase «points for discussion in»

Thank you for the invitation for comments on the draft electronic signature regulation and for the good points for discussion in the consultation document.

Our spiralised «Realising Potential» assembly programme for Years 7 - 13 allows students to engage with British Values whilst also providing a starting point for discussion in Personal Development Time with tutors.

Not exact matches

In a press release by PETA, the animal rights group noted that in discussions with Tesla, PETA pointed out the possibility for the electric car company to reduce its carbon footprint through the usage of vegan leatheIn a press release by PETA, the animal rights group noted that in discussions with Tesla, PETA pointed out the possibility for the electric car company to reduce its carbon footprint through the usage of vegan leathein discussions with Tesla, PETA pointed out the possibility for the electric car company to reduce its carbon footprint through the usage of vegan leather.

A whole discussion can be had about the effect of the Bitcoin network and value on the interest and price of alternative cryptocurrencies, but the point is that for the purpose of privacy it can be relatively easy and cheap to move into Monero and back out in Bitcoin, or at some exchanges, directly into cash.

This raises a key point of discussion for the digital currency community: should Bitcoin protect its «brand,» or is reputation damage an unavoidable risk in the decentralized landscape?

To discover what a prospective customer's pain points might be, use your understanding of the common pain points that your existing customers already have and frame the discussion in a way that allows for the prospective to customer to either agree or disagree that they have these problems.

I'm also going to add this; in earlier comments you raised some legitimate points for discussion about how the British Mandate was apportioned, which is a huge part of the whole quagmire and the legality of it all is a huge, tangled, convoluted mess.

, avoids discussion of many moral sticking points of the next few millennia (even though he knew in advance they'd be sticking points and could have provided clearer guidance), and then makes one of the central points of the entire story — and his entire reason for being here really — a personal sacrifice that is so va.gue that no one can even explain how or what was, in fact, sacrificed.

I greatly welcome this turn in the discussion, for this latter question was also the theme of my own sermon, and it was only because the former arose in «Meeting Point» and was seized upon by many of my correspondents that I have had to devote a disproportionate amount of space to the historical problem.

For instance, when in the course of discussion it is clear that the one receiving such admonishment actually disagrees with the point being made, then continued dogging attempts to force the other party to change does indeed become «manipulative coercion».

In the evening of the same day this sermon was the subject of a discussion in the B.B.C.'s program, «Meeting Point», in which I was questioned by some members of the morning congregation under the chairmanship of Canon W. E. Purcell, editor of this Dialogue, and at that time the Religious Broadcasting Organizer for the Midland Region of the B.B.CIn the evening of the same day this sermon was the subject of a discussion in the B.B.C.'s program, «Meeting Point», in which I was questioned by some members of the morning congregation under the chairmanship of Canon W. E. Purcell, editor of this Dialogue, and at that time the Religious Broadcasting Organizer for the Midland Region of the B.B.Cin the B.B.C.'s program, «Meeting Point», in which I was questioned by some members of the morning congregation under the chairmanship of Canon W. E. Purcell, editor of this Dialogue, and at that time the Religious Broadcasting Organizer for the Midland Region of the B.B.Cin which I was questioned by some members of the morning congregation under the chairmanship of Canon W. E. Purcell, editor of this Dialogue, and at that time the Religious Broadcasting Organizer for the Midland Region of the B.B.C..

Point taken (Google «Wesleyan Quadrilateral» for some good discussions on how Scripture should be taken with other elements in establishing doctrine).

This time discussion guides and questions for each of the eight points were included in the Sunday bulletin.

Unfortunately religion has become a defining point for discussion lately in society which makes it important and necessary for greater discussion on the topic.

For instance, in a discussion of apartheid, David Field remarks: «From a Christian point of view, it is important to examine the case for apartheid in some detail... because among its strongest supporters it numbers Christians who claim to have tested their attitudes and opinions by the standards of Scripture» (Free to Do Right [InterVarsity, 1976], p. 1For instance, in a discussion of apartheid, David Field remarks: «From a Christian point of view, it is important to examine the case for apartheid in some detail... because among its strongest supporters it numbers Christians who claim to have tested their attitudes and opinions by the standards of Scripture» (Free to Do Right [InterVarsity, 1976], p. 1for apartheid in some detail... because among its strongest supporters it numbers Christians who claim to have tested their attitudes and opinions by the standards of Scripture» (Free to Do Right [InterVarsity, 1976], p. 19).

Sometimes it is hard to discern the systematic function of a particular passage, while at the same point one looks in vain for a discussion of other questions that are necessarily related to the overall structure of his enterprise.

This seems to me to be the whole point behind Dewey's ideal of a democratic community and is perhaps what Rorty had in mind when he called for free discussion.

The discussion, I hope, illustrates my major point that when you ask the meaning of a doctrine or, in other words, what was the insight or truth of experience that those who formulated these doctrines wanted to safeguard, you find yourself grappling with them with concepts almost too difficult for words.

Now, if we accept «being opposed to war for any reason» as a working definition, I would say, I do agree with some of your points in your discussion with MarkR, but disagree with much of your basic premises.

Unless the discussion in the preceding pages has entirely failed to make its point, it will be plain that what is being proposed in this book is (as I have said) a «de-mythologizing» of the inherited notions of «life after death», with their (to many of us) impossible assertions; and also the «re-mythologizing» — or better, the re-conceiving — of their implicit intention so that we may have a valid way of affirming the value and worth of human existence, its significance and importance for God, and its preservation in God as a reality which has affected the divine life and in God has acquired an enduring quality which nothing can take away.

But before we come to that discussion, it will be useful for us to turn our attention to the question of «resurrection» — first, the resurrection of Jesus Christ, about which so much of the earliest Christian writing found in the New Testament, and so much of the Christian experience of discipleship, turns; and second, to consider the point of the continuing Christian affirmation that those who have responded to the event of Christ are themselves made «sharers in Christ's resurrection».

The point is not that the preaching is to be a discussion of moral issues, such as might be entirely appropriate in a lecture or discussion - group; rather, the preaching is both a challenge to and a demand for a response which will represent in act that requirement of love in action in the world.

In any event, the point of this chapter, intended to prepare the way for further discussion of what I have styled «another» (and I am convinced a better) theological approach, is simply to insist that we can only be loyal to our ancestors in the Christian tradition, but above all loyal to the chief stress in the faith which that tradition has conveyed to us, if and when and as we are ready to put stress on love's centrality — and to use that as our key to the whole theological enterprisIn any event, the point of this chapter, intended to prepare the way for further discussion of what I have styled «another» (and I am convinced a better) theological approach, is simply to insist that we can only be loyal to our ancestors in the Christian tradition, but above all loyal to the chief stress in the faith which that tradition has conveyed to us, if and when and as we are ready to put stress on love's centrality — and to use that as our key to the whole theological enterprisin the Christian tradition, but above all loyal to the chief stress in the faith which that tradition has conveyed to us, if and when and as we are ready to put stress on love's centrality — and to use that as our key to the whole theological enterprisin the faith which that tradition has conveyed to us, if and when and as we are ready to put stress on love's centrality — and to use that as our key to the whole theological enterprise.

In a poll taken by Christianity Today in 1957, for example, among members of the Protestant clergy who chose to call themselves conservative or fundamental, 48 % affirmed that belief in Scripture's inspiration also demanded a commitment to its inerrancy, while 52 % said they were either unsure of the doctrine of inerrancy or rejected it outright.1 Discussion within evangelicalism concerning the inspiration of Scripture has usually focused on this point: whether or not Scripture is inerranIn a poll taken by Christianity Today in 1957, for example, among members of the Protestant clergy who chose to call themselves conservative or fundamental, 48 % affirmed that belief in Scripture's inspiration also demanded a commitment to its inerrancy, while 52 % said they were either unsure of the doctrine of inerrancy or rejected it outright.1 Discussion within evangelicalism concerning the inspiration of Scripture has usually focused on this point: whether or not Scripture is inerranin 1957, for example, among members of the Protestant clergy who chose to call themselves conservative or fundamental, 48 % affirmed that belief in Scripture's inspiration also demanded a commitment to its inerrancy, while 52 % said they were either unsure of the doctrine of inerrancy or rejected it outright.1 Discussion within evangelicalism concerning the inspiration of Scripture has usually focused on this point: whether or not Scripture is inerranin Scripture's inspiration also demanded a commitment to its inerrancy, while 52 % said they were either unsure of the doctrine of inerrancy or rejected it outright.1 Discussion within evangelicalism concerning the inspiration of Scripture has usually focused on this point: whether or not Scripture is inerrant.

In the meantime, I encourage you to read Torn, and we'll use it as a starting point for future discussions.

The NATO essay points again to the fact that, whether the issue under discussion is welfare policy or foreign policy, what we consistently find in the work of Irving Kristol is a consideration of public life and governing from the standpoint of the individual soul» and, by the same token, a consideration of the need to foster the right kinds of virtues in individual souls in order for the most desirable regimes to be successful.

Let me digress for a moment from the main course of the discussion to observe that this last point must be kept in mind as an answer to a possible objection to Peirce's account.

This last point is suggested in a number of Peirce's discussions, particularly in his accounts of the function of the sciences (see, for instance, 1.191) as well as in his references to the goal of rational conduct which is the summum bonum (e.g., 5.4 - 5, 5.433).

While our historical sketch to this point is sufficient background for our subsequent discussion, some remarks on the role of mass in postclassical physics will be illuminating.

Griffin & Sherburne, New York: The Free Press, 1978, 231) The only point that needs to be made about these comments for the purposes of the present discussion is that the consequent nature of God has a functional role in Whitehead's metaphysical system.

I think that students often take their cues from the adults in leadership, so by pointing back to the student rather than the unbelieving parent, it can help keep the discussion from turning into one about something that may be confusing and upsetting for the child, but is instead an encouragement to them.

Our Road from Regensburg column later in this issue reports a prominent British Imam pointing out that the issue of infallibility, crucial for understanding Catholicism but anathema to the secular outlook outside and inside the Church, is an example of a good subject for discussion.

Such discussion and contracting, both written and spoken, would also need to include provisions for reevaluating and recontracting at various points in the relationship and to plan for how and when to do it.

My point is that the shift from a theory of comparative advantage to a situation where absolute advantage is decisive, along with the shift from near identity of wages in all countries to very large differentials, is decisive for a realistic discussion of trade today.

So far as the parables are concerned, it will be found that, where applicable, they are always the starting - point for our discussion, except in the case of the Kingdom teaching.

4 For more extended discussion of this point, cf. my article «Substance - Society - Natural System: A Creative Rethinking of Whitehead's Cosmology» in International Philosophical Quarterly 25 (1985), 3 - 13.

A small but significant number of people flagged for discussion the question asking whether they agree with the statement, «I'm basically living at peace and in love with others at this point in my life.»

Nearly everyone, I have found, is interested in the dramatic story of AA, and this is a natural point of departure for a discussion of alcoholism.

These texts and studies do not exhaust the various ways in which women were perceived, and their roles commented upon, by writers of the early church, but they offer points of departure for a discussion on the contribution of women to the life and witness of the early church without forgetting that the «ancient sources and modern historians agree that primary conversion to Christianity was far more prevalent among females than among males» [13] in the time of the early church.

The point to being an atheist and involved in these discussions is that for better or worse much of the country votes with some religion involved in their views.

I was delighted to see that Rod Dreher has used my article on the church in exile as the starting point for a discussion of which Christian tradition will prove most helpful to Christians in the U.S. in the coming years.

At some point, I got lost in the discussion and wished for a more definite ending.

Point is, Humility and patience with reality is a virtue and multiple voices are great for trying to understand the «dich an sich» or more clearly put, critical realism is needed in these discussions.

This is a factor addressed by many Jewish thinkers; for instance, by Elliott Abrams in his book Faith or Fear, which bears a subtitle very much to the point of our discussion, How Jews Can Survive in a Christian America.

As a focal point for discussion I referred to some words of Professor R. Gregor Smith in his recent book Secular Christianity.

In a pluralistic society such as ours, therefore, finding a common consensus of desirable qualities necessary in human society as a beginning point for discussion about the role the media play in contributing to, or detracting from such shared qualities, is awfully elusivIn a pluralistic society such as ours, therefore, finding a common consensus of desirable qualities necessary in human society as a beginning point for discussion about the role the media play in contributing to, or detracting from such shared qualities, is awfully elusivin human society as a beginning point for discussion about the role the media play in contributing to, or detracting from such shared qualities, is awfully elusivin contributing to, or detracting from such shared qualities, is awfully elusive.

Those of us who are aware of individual and structural racism in the church must continue to point it out, facilitate discussions, speak the truth in love, challenge our pastors and leaders, pray for healing and work for justice.»

But there are two points at least that emerge in this essay — and perhaps a third — that I consider to hold promise for future discussion.

This philosophy should be emphasized at these points and others during growth groups: in the publicity inviting participation — for example, «This retreat will have a double purpose, to provide opportunities for us to enrich our own marriages and to discover our capacities to strengthen and encourage each other»; during the establishing of the group contract, near the beginning, when the discussion focuses on the nature of marriage growth; during the evaluation — for example, «How did we support and encourage each other's growth?»

This symposium devoted to critical discussion of the thought of Charles Hartshorne provides an opportunity for me to press further some points I raised earlier in reviews of two of his books, The Logic of Perfection (1962) and Anselm's Discovery (1965), both of which had to do with the original ontological argument and the import of Anselm's meditations.