Sentences with phrase «relationship experience by»

In couples counseling, I assist partners in cultivating a healthy relationship experience by exploring alternative and effective ways to reconnect.

Attained valuable «client - provider» relationship experience by developing and maintaining relationships with store regulars

The roots of which usually emanate from unresolved issues in the relationship experienced by one parent or both.

Not exact matches

In - depth psychology analysis shows a large part of the studied volunteers actually become more motivated by personal experiences and relationships.

«AC Wellness Network believes that having trusting, accessible relationships with our patients, enabled by technology, promotes high - quality care and a unique patient experience,» the website reads.

According to research by Media Post, «Seventy - one percent of consumers have ended a relationship due to a poor customer service experience.

Flourishing denotes a state of wellbeing characterised by experiencing positive emotions and enjoying high levels of engagement, positive relationships, a strong sense of purpose and a feeling of accomplishment.

In a newly - updated working paper published by the National Bureau of Economic Research, two researchers, Ozkan Eren and Naci Mocan, from LSU, examined juvenile court records from 1996 through 2012, looking to examine the relationship between «emotional shocks» - like those experienced by football fans — and a judge's ability to actually judge.

One of the best ways, then, that you can provide tailored experiences and detailed management of your retail customer relationship is by employing customer relationship management software (CRM).

We each want to be «able to experience in our relationship a complete rise of my authentic self recognized by you,» she added, prompting a wave of somewhat nervous laughter through the audience.

The hierarchy of needs by Abraham Maslow determines it a part of our social needs, helping people experience companionship and acceptance through relationships.

The authors draw on Walker's experience, which was shaped by an «ability to build relationships and an efficient and effective social network,» they write.

Learn to value the people and relationships that consistently bring you contentment, rather than having your perception dictated by the fleeting victories and losses we all experience.

This option focuses on building strong customer relationships, delivering an excellent experience for customers and monetizing relationships by earning greater customer loyalty and by gaining a high share of customers» financial spending.

Backed by solid research evidence and case studies, Lisa translates her decades of experience in the communication field into proven strategies and practical, actionable plans to make genuine conversations, build lasting relationships, and influence others.

By bringing together its unparalleled base of experience and relationships and capital, Global Energy Capital is uniquely positioned to execute this value proposition for its investors.

Our areas of expertise are in Investment Banking, Wealth Management and Corporate Advisory and we serve a wide range of clients, including high net worth individuals, family offices and small to medium sized regional businesses.We are valued by clients across the Middle East for our full spectrum capital markets offerings and for the extensive, global experience of our Board and the management team.We are respected for our commitment to building long - standing and successful relationships with our clients and for delivering services that are tailored to their individual needs and requirements.We understand the importance of integrity in promoting and building sustainable businesses and in cultivating personal relationships with all stakeholders, and are committed to generating value for our clients.Morgan Gatsby is regulated by the Dubai Financial Services Authority («DFSA») and is owned by Essel Group ME («EGME»), which is pending authorization.

To explain its relationship to resurrection, John Wesley draws an analogy with human experiences of joy and laughter, stating «the joy of the soul, even in this life, has some influence upon the countenance, by rendering it more open and cheerful.»

If this quality of relationships is experienced, to some degree, part of the time, then a deep - level religious attitude toward persons and life will be caught by the children and reaffirmed in the adults.

But, in my experience, sometimes the best way to keep communication healthy and open is to go to bed angry and then talk about it the next morning when you've had enough sleep to know that leaving the milk out in the car probably wasn't a veiled act of aggression meant to symbolize every problem in the relationship, but rather just the sort of mistake anyone would make while distracted by a fascinating story on NPR.

Christianity at heart is thus a personal relationship, and that is always an experience which one does not get at by scientific exploration or philosophic speculation.

As the human spirit freely gives itself in the search for kindred spirits, i.e., for «I - Thou» relationships, that experience can be serendipitously transformed by the Holy Spirit.

The Scriptures reflect some twelve centuries and more of deepening and enlarging spiritual experience and insight, in the written record of which nothing is without significance, and everything is illumined by its genetic relationships.

Further, in the intimacy of the bhakti relationship the male bhakta, by experiencing himself as female partner violates his primal sexual demarcation as a male.

The soul of each person can resurrect the body of that person through the accumulated, uniquely intimate relationship generated through a lifetime; God resurrects that same bodysoul person by including it in the accumulating, uniquely comprehensive relationship generated by God's experience.

By straddling the fence, the friends with benefits relationship destroys our ability to experience true intimacy within the context of a friendship and robs us of the joy of engaging in a healthy romantic relationship.

Thus the notion of resurrection is a way of saying that first in respect to Jesus, and then (as we shall see) in a more general sense, all materiality, all history, and all relationships which have been known and experienced, have been received by God into the divine life.

And one way in which this experienced reality can be guaranteed for what it is would be by affirming that when this life is ended the loving relationships will somehow be continued and given fuller and finer expression.

The firm sense of personal identity which is a prerequisite for intimacy in marriage and sexual relationships, is also strengthened and affirmed by experiences of interacting constructively with a person of the complementary sex.

Precisely that kind of man, «transported by his passion» — in this case his being caught up into a relationship with God in Christ, although it may very well be true in other ways as well, since to be «transported» by passion is to enter upon the most profound experience possible to human beings — precisely such a man does feel and know what is nothing other than «the secret of the universe».

As I have come to know hundreds of spiritual teachers and thousands of spiritual practitioners through my work and travels, I have been struck by the way in which our spiritual views, perspectives, and experiences become similarly «infected» by «conceptual contaminants» — comprising a confused and immature relationship to complex spiritual principles — that are as invisible, yet as insidious, as sexually transmitted disease.

Class X effectively challenges these pathogenic patterns by providing experiences of warm, interpersonal relationships, participation, and belonging.

The Ukrainian Catholic Church, more than the three Orthodox churches, has been influenced by the experience of Western Christians and thus takes a different view of the relationship of the Church to the ethnos or nation.

«They have had first - hand experience seeing how a wonderfully romantic relationship can go south by observing their parents and their friends who have been recently married.

Within that dynamic relationship, the dead are given back to themselves in a continual way by the experience of the living, and the relative contribution of the dead to the living does shift from one occasion to another.

His book, The Sense of Injustice, shows how legal terms for human relationships have been won painfully and slowly out of long experience, guided by the religious tradition.

Shy, socially inept adolescents may be helped to increase their self - esteem and sense of competence by being coached and encouraged in basic social skills that will allow them to experience success in peer relationships.

But I definitely don't want to misrepresent Tim Keller's remarks, overstate our differences, or gloss over the fact that, often, our experiences with doubt are indeed influenced by relationships, sin, or other personal factors.

The self can defend itself from its experience of God's freely given relationship by denying it altogether or by distorting it into something it is not — possibly a conditioned relationship.

By faith however, I do seem to experience a kind of «certainty» or confidence but it is contingent on a whole matrix of relationships in progress and so while I can be passionate about the meaning I am making about those relationships, those relationships are always outstripping my meanings (claims) and revealing more about what meaning is possible.

Likewise, the experience of identity with one's own body scarcely seems adequately portrayed by the relationship of a dominant strand of events to its subordinate «societies.»

When a late Isaiah represents God as saying, «I dwell... with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite,» (Isaiah 57:15) the question rises in the mind of one who understands from within what the implied experience means: If God so cares for persons one by one and so dwells in them with creative power, is it not impossible that the relationship will be summarily terminated at death?

Thus Cyril C. Richardson has criticized the classical formulations of the Trinity as imposing an arbitrary «threeness» upon our theological thinking, and proposes instead a basic twofold distinction between God as Absolute and God as Related.1 This is for Richardson a basic paradox, an apparent self - contradiction, for if we try to bring these aspects into relationship, we compromise God's absoluteness.2 Charles Hartshorne accepts this same twofold distinction, but he removes the contradictory element by understanding it in terms of the abstract and concrete dimensions of God's nature and experience.3

I think it is a matter of sheer faith in God, and I find that faith justified for me by the experience of those first Christians and by the continuing experience of the Church that relationship with God through Jesus survived his death.

Indeed one might say that liturgical worship by and large speaks not so much to the conscious attention of its participants as to those profound and almost unconsciously experienced areas of human life where men live in terms of feeling - tone, of unutterable emotion, and of profound subconscious relationships, with an almost intuitive awareness of the «more» which is deep down in the structure of reality.

In an authentically Christian form of Sabbath keeping, we may affirm the grateful relationship to the Creator that Jews celebrate each Sabbath, and we may share the joyful liberation from drudgery first experienced by the slaves who left Egypt.

Like you I attempt to create relationships with the abused where they feel empowered to talk openly about the abuse they've experienced without fear of further victimization by dismissiveness and / or accusations.

In describing and accounting for the lives of the Religious Right, which we define simply as religious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and state.

And this creation - faith is articulated in Israel always in terms analogous to the exodus experience of formation out of the lifeless ground of Egyptian slavery, animation by Yahweh's breath and Word in escape, and autonomy, unqualified save by the creator - creature relationship, in Canaan's productive environment.

The major reasons for this discrepancy is the fact that the local clergyman feels that (a) there is no one on the staff of the mental health center to whom he can personally relate, and (b) when he refers a parishioner he feels that his concerns are not adequately represented by anyone on the staff of the center, and (c) he feels that his role and relationship with the parishioner or the family is not recognized or utilized as an important part of the experience of therapy either during the treatment time or in the after - care period.