Sentences with phrase «questions in a human way»

Not exact matches

«The fundamental question is, as these systems become more capable, is it possible that we will owe some kind of duty, some kind of empathy to them, in the same way that we have that for human beings?»

All I can say is that the same feeling of «trapped» is basically what every single human who questions the church feels as a direct result of that same church making them feel «guilty» in some way, hence the recoiling from it.

Not only that, we are told that we should not question anything in the Bible but to just take on faith that everything written by these other human beings is totally the way that everything works.

In this way of conceiving evangelicalism the issues may be focused on questions of anthropology where the basic starting point is an Augustinian tradition of human inability (the «bondage of the will») leading as a necessary consequence to the classic Reformation articulations of election and predestination.

It certainly may try, and even if it hits on the truth of the matter, since the human is a Mystery unto Itself (and set within the context of Ultimate Mystery), are we not left with a great many perspectives on the matter, which might indicate that a more tentative approach may be the best way to go regarding the question of the OP, so as to make room for those who are just as caught up in the Mystery as we ourselves are?

Paul Tillich defined this approach with particular clarity (and therefore in extreme form) in his «method of correlation»: «systematic theology proceeds in the following way: it makes an analysis of the human situation out of which the existential questions arise, and it demonstrates that the symbols used in the Christian message are the answers to these questions.»

Of course in its train the consideration of the theme of being human and common human values and goals will bring trans - historical questions of God, salvation and immortality, in a challengingly relevant way, as the transcendent dimension of being human is raised.

We can say summarily that a neoclassical address to the question of human rights is a return to pre-Kantian and largely premodern thought in a way that virtually all contemporary political theories find incredible.

I wish only to state that despite Macquarrie's fine presentation of the major themes in Heidegger's work, and despite his often engaging if not always successful argument that those themes «can be interpreted in a way that is compatible with Christian faith,» there remains the nagging question whether a God who is thrown into the rough mix of human destiny is enough to prevent us from repeating the horrors of the Holocaust and Hiroshima.

Yesterday's birthdays: WALT WHITMAN and CLINT EASTWOOD Anerican Studies mid-term questions: Explain how each of those remarkable and in many ways admirable human beings could be no one other than an American.

And, oh, when the hour - glass has run out, the hourglass of time, when the noise of worldliness is silenced, and the restless or the ineffectual busyness comes to an end, when everything is still about thee as it is in eternity — whether thou wast man or woman, rich or poor, dependent or independent, fortunate or unfortunate, whether thou didst bear the splendor of the crown in a lofty station, or didst bear only the labor and heat of the day in an inconspicuous lot; whether thy name shall be remembered as long as the world stands (and so was remembered as long as the world stood), or without a name thou didst cohere as nameless with the countless multitude; whether the glory which surrounded thee surpassed all human description, or the judgment passed upon thee was the most severe and dishonoring human judgement can pass — eternity asks of thee and of every individual among these million millions only one question, whether thou hast lived in despair or not, whether thou wast in despair in such a way that thou didst not know thou wast in despair, or in such a way that thou didst hiddenly carry this sickness in thine inward parts as thy gnawing secret, carry it under thy heart as the fruit of a sinful love, or in such a way that thou, a horror to others, didst rave in despair.

If such talk is construed objectively, as asserting that God is in some way the object of human experience, the fact that «God» must be understood to express a nonempirical concept means that no empirical evidence can possibly be relevant to the question of whether the concept applies and that, therefore, God must be experienced directly rather than merely indirectly through first experiencing something else.

The church members find dialogue difficult because they rarely question their presuppositions about human nature or how truth is known.3 Yet, these things are similar in many ways.

One of the pharmacologists who developed Prozac, the drug in question, put it this way: «If the human brain were simple enough to understand, we would be too simple to understand it.»

The perennial human questions concerning what this universe is all about are being raised in a new and striking way today.

When those who say they would refuse are asked to give their rationale, each of the people being questioned state in some way that they value human life.

He has, to be sure, answered this question, not only in his Scripture but in the very constitution of our natures: to choose life, to be fruitful and multiply, and to walk in his ways, which means among other things to understand that life makes sense and that human fulfillment resides in resisting the ever - present temptation to return to tohu vavohu — the primordial chaos and void.

Thus the Protestant Reformation is a decisive moment in the history of the understanding of love, whether one accepts this position or not, for it raises in the sharpest possible way the question of the meaning of the human loves when seen in the light of the love of God as known to faith through Jesus.

My own writing about religion grew out of the fundamental question raised by the new situation: Is religion something that may or may not be very important to humans, or must it in some way integrate all other aspects of existence?

To maintain that the essential qualities of love are merely anthropomorphic ways of speaking about God questions whether God's love is truly love in any human understanding of the word.

When used in the historical terms with which I prefer to use it, globalization in so many ways sums up the dominant and encompassing reality (note that I underscore this word) of the collective life of people and nations in our time, so potent and full of issues and questions for or against human development, so that it presses upon everyone who wants to make sense of the times in which we live, or who wants to be concerned about «keeping and making life more human».

Hey man, not sure if that question's rhetorical, but sometimes seems this whole human experiment is a failure... that the only way anyone is like God in character is by being delivered and saved.

In many ways, human exceptionalism is the key question of the century.

In some ways, these questions are absurd: When laws exist to regulate the butchering of tiny human beings and the sale of their remains, compliance issues seem farcical.

Whatever view we take of that synthesis there is no question that it made a difference in the way God's love and the human loves were understood.

I recently saw the movie «Her,» and while it isn't the best movie I've ever seen, it is pretty much at the top when it comes to raising fascinating questions: what it means to be human, what we mean when we talk about love and intimacy, what sex is, and yes, how we can be so connected to and dependent on technology — especially technology that responds in loving ways and gives us exactly what we want — that we actually can have a romantic relationship with it.

The mechanics of your question are somewhat nonsensical at face, but giving an honest treatment to your phrasing of»... human right to health care» above (I understand that you did not phrase it within the epistemological framework of methodological individualism, so I want to treat your words fairly) the only way in which this phrase can make any sense at all without introducing a crime is:

He was asked a direct question whether or not he had taken a bribe before in his life and the president said «any human being would have encountered corruption in one way or the other.

Neuroscientists are leading the way in finding answers to those questions, and others are using knowledge gained from science to satisfy the human palate and sense of smell.

So far, though, most people would doubt that computers truly «see» a visual scene full of shapes and colors in front of their cameras, that they truly «hear» a question through their microphones, that they feel anything — experience consciousness — the way humans do, despite computers» remarkable ability to crunch data at superhuman speed.

«Since it's quite difficult to track microbial exposure on a daily basis, especially with humans — who move around a lot — we're exploring new animal models to see if we can ask the same questions we would about humans and get answers in more rigorous, controlled ways,» Gilbert said.

It is very effective in portraying some of the unanswered questions about consciousness in machines and our own reactions to machines, including the way those reactions are conditioned on our built - in response to the human form — a really good reason not to build humanoid robots!

To address this question, Vouloumanos conducted a series of experiments in which 12 - month - old infants viewed human actors communicating in multiple ways.

The big question was whether these strains were capable of spreading only in a limited, sporadic way from birds to humans — many of the cases were linked to poultry exposure — or if they had truly «jumped the species barrier.»

He added: «The fact that all vertebrates regenerate their teeth in the same way with a set of conserved stem cells means that we can use these studies in more obscure fishes to provide clues to how we can address questions of tooth loss in humans.»

However, because they don't engage the immune system the way antibodies do, and because of questions of stability and potency, it was not clear whether they would be able to prevent infection in animals, or eventually, in humans.

Long - term, I hope to address such questions in a way that both improves human health and advances our fundamental understanding of evolution.

Here's a question I've raised before, only this time expressed in two new ways: * Whatever the errors of Crichton and Will, to what extent, if any, should nonscientist observers of human culture treat science uniquely — that is, in a way they treat no other aspect of culture — by abstaining from writing about it?

he continues to pose questions and do experiments that affect our ability to understand the human genome... and he continues to change the way we think about the genome, how to navigate it, and what those changes mean in transcriptional regulation,» said Elaine A. Ostrander, NIH Distinguished Investigator and Chief of the Cancer Genetics & Comparative Genomics Branch at the National Human Genome Research Institute and one of those nominating Kruglyak for this hhuman genome... and he continues to change the way we think about the genome, how to navigate it, and what those changes mean in transcriptional regulation,» said Elaine A. Ostrander, NIH Distinguished Investigator and Chief of the Cancer Genetics & Comparative Genomics Branch at the National Human Genome Research Institute and one of those nominating Kruglyak for this hHuman Genome Research Institute and one of those nominating Kruglyak for this honor.

This is an important biomedical question because because understanding the ways in which animals regenerate organs could help biologists develop therapies to repair body parts in humans.

We all know water benefits the human body in ways that nothing else can, but after people never having a good, scientific answer to this question, you have to wonder about it and discover how your body reacts.

Humans are wired this way — we ask questions in a way that tilts the balance towards the answer we want.

It's a long time since we've seen a blockbuster that engages with big questions — of death, of grief, of loneliness, of human existence — in the way that this does, and that makes it something to be cherished.

While we are being a little glib here, in the way that we are framing them, these are truly the most central questions that anyone can ask of the human condition, and they reoccur time and time again across all the major areas of substantive scholarship from education, to economics, to psychology, to sociology, to psychiatry and medicine, and beyond.

Multiple questions one each of the following topics and sub-topics: Business activity 1.1 The role of business enterprise and entrepreneurship 1.2 Business planning 1.3 Business ownership 1.4 Business aims and objectives 1.5 Stakeholders in business 1.6 business growth Marketing 2.1 The role of marketing 2.2 Market research 2.3 Market segmentation 2.4 The marketing mix People 3.1 The role of human resources 3.2 Organisational structures and different ways of working 3.3 Communication in business 3.4 Recruitment and selection 3.5 Motivation and retention 3.6 Training and development 3.7 Employment law Operations 4.1 Production processes 4.2 Quality of goods and services 4.3 The sales process and customer service 4.4 Consumer law 4.5 Business location 4.6 Working with suppliers Finance 5.1 The role of the finance function 5.2 Sources of finance 5.3 Revenue, costs, profit and loss 5.4 Break - even 5.5 Cash and cash flow Influences on business 6.1 Ethical and environmental considerations 6.2 The economic climate 6.3 Globalisation

In a new exhibit in London's Science Museum, «Robots — The 500 - Year Question to Make Machines Human,» depicts the 500 - year history of humanoid robots as a way to understand what was expected of robots in five different periods and settingIn a new exhibit in London's Science Museum, «Robots — The 500 - Year Question to Make Machines Human,» depicts the 500 - year history of humanoid robots as a way to understand what was expected of robots in five different periods and settingin London's Science Museum, «Robots — The 500 - Year Question to Make Machines Human,» depicts the 500 - year history of humanoid robots as a way to understand what was expected of robots in five different periods and settingin five different periods and settings.

Even economists, the people who think the most systematically about the way in which «human capital» affects a nation's economic future, have skirted the heart of the question by looking only at «school attainment,» namely the average number of years students remain in school.

In this way, the philosophical questions concerning human nature that direct the third section of the novel, though absolutely interesting, do not connect with readers as well as they might have.

In an effort to transform the way in which people talk about religion and thereby the way they think about religion Tippett encourages readers to reevaluate religious truths and explore the many facets of spirituality and essential human questionIn an effort to transform the way in which people talk about religion and thereby the way they think about religion Tippett encourages readers to reevaluate religious truths and explore the many facets of spirituality and essential human questionin which people talk about religion and thereby the way they think about religion Tippett encourages readers to reevaluate religious truths and explore the many facets of spirituality and essential human questions.

The best way to understand Fair Frans Community Cats is in connection with the question: how should we live so as to take into account the needs and desires of all feeling creatures, of the health of the earth, and of all humans across the globe, while also pursuing our own needs and desires?