Sentences with phrase «real meaning in their lives»

One who listens with an open mind and heart can discover real meaning in their lives.

Not exact matches

It means treating those who become addicted to VR, and in turn have difficulty functioning in the real world — choosing instead to «live» in a virtual world.

In the context of this study that simply meant more anxious subjects tended to feel more irrationally negative about the neutral word puzzles that accompanied stressful images, but in real life this effect could cause actual troublIn the context of this study that simply meant more anxious subjects tended to feel more irrationally negative about the neutral word puzzles that accompanied stressful images, but in real life this effect could cause actual troublin real life this effect could cause actual trouble.

What does that mean in real life?

These instant notifications can use the phone's GPS as well, meaning you're occasionally notified that someone nearby is interested in meeting you right now — it's almost like real life, without the risk of face - to - face rejection.

Author Mark Manson suggests prioritizing things that have real meaning and value in your life.

The buttons cost $ 4.99 (meaning that in theory, the ability to buy with one click in real life can add up quickly), but Amazon will credit Prime members for the cost of each button provided they actually order something with it.

Hint: Bull market means «up» because real - life bulls attack by driving their horns up in the air.

For real estate, Owen talks about purchasing in premium locations (even if that means paying extra, and always think long term) and gives real life examples of properties in Vancouver and how they have appreciated over time.

Thus, while the overall CPI may be -2 %, the worker's own cost of living may only decrease.5 %, which would mean a 2 % pay cut is not breaking even, but rather a 1.5 % decrease in real wages.

What does this mean in real life?

So if you have one kind of growth — booming financial fortunes in the stock market, higher real - estate prices and more expensive means of living — then you are going to have slower growth in the real economy because money is diverted from peoples» pay - checks away from buying goods and services to just having to pay the banks.

But somehow equating that belief with the real physical danger of playing on the freeway... means that «belief» has gotten an inordinate place in life.

Because they want to talk about something real — something that really meant something in their life, not the invisible person in the sky who they never even spoke too.

My life may not have meaning, but if I try very hard, and do very well, it could have quite a lot of meaning, real meaning, that will be felt here in the real world, not in a possible reward in a realm that can't be proven to be anything other than imaginary.

What we meant to model was the sending of one of our number to be a foreign missionary — to learn a new language, to understand a local culture, to sacrifice the amenities of affluence and to live knowing that he or she is always being watched by seekers — while the rest of us stay here as lifetime local missionaries, learning to speak the language of the unchurched, understanding secular culture, sacrificing the amenities of affluence and living as a «watched» person in a society that is skeptical of Christian spirituality until it sees the real thing on display.

The actions and events in this story should not be construed to mean promotion or approval of those actions in real - life situations by the author.»

Now this might seem like an insignificant part of the story or that I am dragging out this time in a young Midwestern girl's life, but this was of most importance because this also meant I got my first real bible.

The real good life is meant to be up in the air — because life's real battles are being fought up in the air — up in the heavenlies.

The love of God, shed abroad in our hearts by His unmerited mercy, is the bedrock, the cornerstone of that work which makes us justified, righteous and ready for the very real new creation ahead — the hope that makes our days here (often scared with pain and trial) have meaning — that's the hope of our calling that allows (as Steve notes) us to live for each other.

Thus the universal religion of the Church transcends even the goodness of notional theology and lives in the individual heart; and it is only through this means that we can be in any degree sure of falling in love with the truth to give it our real assent.

Speaking personally, it means the grievous loss of something about Catholic observance which always used enormously to impress me as a non-Catholic: the spectacle of Catholics keeping their weekday obligations, often at enormous inconvenience to themselves: as an Anglican, for whom any liturgical obligation was essentially a matter of my own whim, this was immensely attractive: there was the sense that Catholics were under obedience, and that their religion was a real force in their lives, one not to be diverted by secular pressures or values.

Process doctrines can go the whole way with existentialism in recognizing that man in his freedom may plunge into self - worship, or self - destruction; but this is because the real world has this risk within it, not because God wills that any creature should lose the meaning of life or decrees that any person should lose his possibility of knowing the good and doing it.

For it can surely not be seriously denied that, according to Mt 25, a man may encounter Christ in his neighbour more truly and decisively as his Saviour than in a eucharistic communion which, despite the Real Presence and its sacramental efficacy ex opere operate is but the sign and the means of that union with Christ in the Holy Spirit which happens in the difficulties of our daily life even unto our «dying in the Lord».

This is often our approach to liturgy and social life: we try to «read» the liturgy for symbols and meanings that we take out and apply in the «real world» — the offering means we should give of our wealth, the kiss of peace means we should seek peace in international relations, and so on.

Is that mud puddle in your yard making complex life I mean real stuff not some microscopic protozoa but an insect

Third, the context has shifted: in contrast to the traditional Catholic conception of the political community, and politics within such communities, as the means of achieving real if limited justice for human life in the world, and a corresponding theory of international relations, recent Catholic thought on war often treats the state as a locus of injustice and the goals of particular states as inherently at odds with the achievement of common human goals, while an internationalism defined in terms of the United Nations system is proposed as the best means to those common goals.

The result is that America is a nation deeply divided between people who are concerned about real - life issues — war and peace, social justice, the health and welfare of people — on one hand, and other people who are concerned, instead, about «values,» by which they mean adherence to ancient taboos, dependence on a magical God, enforcing acceptance of ancient creeds, requiring everyone to believe as they do, and finding safety in raw (though often hidden) social and economic power.

There is a real danger that we might come to equate success in the economic system with a successful life, that we might come to identify the material rewards of the system as our goal in life and the source of meaning for us.

The real opposition for Buber is not between philosophy and religion, as it at first appears to be, but between that philosophy which sees the absolute in universals and hence removes reality into the systematic and the abstract and that which means the bond of the absolute with the particular and hence points man back to the reality of the lived concrete — to the immediacy of real meeting with the beings over against one.

The real conflict for Buber is not between philosophy and religion, but between that philosophy which sees the absolute in universals and hence removes reality into the systematic and the abstract and that which means the bond of the absolute with the particular and hence points man back to the reality of the lived concrete — to the immediacy of real meeting with the beings over against one.

This Presence and power include three things: «the whole fullness of real mutual action,» «the inexpressible confirmation of meaning,» and the call to confirm this meaning «in this life and in relation with this world.»

By this he meant that for a great many people the whole function of their faith is to provide them either with a keen awareness of what God does for them and in them or with a way of escape from the real facts of life.

This single statistic means that, aside from eating, sleeping, and working, most people in America spend about 80 % of their entire lives in the world of television rather than in the real world.

And in fact in the course of this book we have seen how we can develop a theology (which is an explanation of our religion, a conceptualization of that which gives real meaning to our lives) that is consistent with both our faith and our common sense.

Real health means righteousness in daily life.

Jesus Feminist is really a story — a story about how I am learning to set up a little outpost for the Kingdom of God in my real right - now life, as a sign and a foretaste of what it means to be human in God's kingdom.

Before we set out Whitehead's view, it should be noted that if his view really is a different way of looking at real things, then we will need to think about freedom, human action, responsibility, the meaning of life, the self, etc. in a new way.

Why believe in real truth - that actually confronts the deep multiplicity of what it means to be human, and actually change your life - when you can believe in your own shallow truth that simply adds to one's self - justification and denial of reality, and remain the way you are?

The divine call to us men, and our response to it, means that we are responsible for doing here and now in the situation in which we stand whatever will serve the work of God who is seeking to bring all life to fulfillment in that universal community of love which is the real good of every creature.

The humble act of self - examination; the opening of the closed self to the cleansing and healing work of God; the sealing of moral resolve in dependence upon the power of God; all this is what real prayer can mean in the moral life.

What are they teaching children about what it means to be human, about decision - making, about social roles, about living in the real world?

Are they teaching what it means to be human, about decision - making, about social roles, about living in the real world?

«I mean, this stuff actually took place in real life.»

But there can be no Christian life at all unless there is some real meaning in progress in strength to express love.

This aspect of the new meaning in the life of faith helps us to see more deeply into the question of whether faith can ever be lost once it has become real in life.

Although its real use is the existential or metaphysical use of clarifying our original confidence in the worth of life, the terms and categories in which it speaks are not derived from our inner awareness of our existence in relation to totality, but from our external perception of the world by means of our senses.

James Madison, that staunch advocate of free speech, insisted that the right of people to speak and to listen is not an end in itself, but is a means of achieving «popular government,» by which he meant the democratic process whereby people have the opportunity to take a real part in the decisions which affect their lives.

We must stress that this life of faith is a real possibility for us, is in fact the only possibility that yields meaning and wholeness and depth of character and right relation to God.

The purpose of all of these religious messages is to make the spiritual assertion that our lives are devoid of security, truth, and meaning unless and until we become a part of God — in other words, until we become part of that which is really real.