Sentences with phrase «see in a human way»

Not exact matches

Facebook controls what users see in two fundamental ways: Its news - feed filtering algorithm decides how to rank various kinds of content to make the feed more appealing, and a team of human beings flags and / or removes posts when they appear to be offensive or disturbing.

But cognitive research suggests something deeper — that the human brain has evolved in such a way that it's more likely to see visuals as «true» and words as, literally, «debatable.»

Sometimes the way through the resistance is to actually sit in the same room and eat food together, breathe the same oxygen, and allow people to see you as a human being.

Adding, «[VR] connects humans to other humans in a profound way I've never before seen in any other form of media, and it can change people's perception of each other.»

The greatest thing a human soul ever does in this world is to see something and tell what it saw in a plain way.

The theory behind it is simple: If Facebook has experimented on its users to find new and exciting ways to get us to use it in the way they'd prefer, we should also feel free to experiment on Facebook, and see if those experiments change how we think about what we share with one of the biggest repositories of human data in history.

To be «conservative» about society means that you are against helping your fellow human beings in any way, as we can see from their actions.

Poets like Wordsworth see the human person as capable of communing with the whole of reality, or at least with aspects in a deeper, more profound way.

ESCR scientists are mounting a furious political assault against the lawsuit, currently back in Royce Lamberth's court urging that human embryonic stem cell research continue to be funded by the Feds, hoping to pressure the judge to see it their way.

I wouldn't call Spenser a greater poet, but he saw the human condition and our often - anguished journey toward God in a richer, more humane way than Milton did, who at the end of the day was more interested in ideas than people.

I see no reason why church leaders should cease promoting Christian understandings of human rights in public settings as a way of promoting justice, morality, and the common good.

To meet the person where they are is to begin with the phenomena of their life, and to strive to engage them in such a way as to enable them to see that their own phenomenal experience can, if they listen closely, reveal the truth of the Catholic vision of the human person.

One could see continuity between the way God worked in gradually bringing life into being in all its complex forms, including the human, and God's continuing work in human history and in our lives at present.

We see the freedom of the Spirit moving in ways we can not predict, we see the nurturing power of the Spirit bringing order out of chaos and renewing the face of the earth, and the «energies» of the Spirit working within and inspiring human beings in their universal longing for and seeking after truth, peace and justice.

John Paul saw how women can continue Christ's selfless love in a way that teaches the world the meaning of holiness and true human happiness.

It is important to see that to identify God in this way is not simply to identify God as an aspect of human experience.

There have been some streams of Judaism and Christianity which believed that prior to the event described in Genesis 3:21, humans did not have «skin» the way we see it today, but existed in some other form.

Next, looking back to the introduction of contemplation in the sport chapter, worship is understood as flowing from a response to the reality that is, and the Mass is seen as fulfilling the human search (evident in the history of religious rites) for the right way to worship.

The human imagination, battered and torn by our fears and limitations, comes from a God who asks us to see ourselves and our world in a new way.

By one account, the demons, the false chimeras, and the rest were real creatures banished by the coming of the Word; by the other, they were fantasms that had existed only in the human imagination, and were now banished by a new philosophy, a better way of seeing.

Yet, if his body was raised physically from the grave and did not see corruption, or if his body was transformed after death into something different, in such a way that in itself it was annihilated, then he did not experience the whole of our human destiny.

I believe that this is indeed true, but only if the counselor actually sees the other person as fully human and not in some way a lesser or «not OK» person because of the difference.

This is also seen in the difference between those who see Jesus as in some way embodying a universal principle, as is the case of theologians in the tradition of Schleiermacher, and those, like the great Swiss theologian Karl Barth, who stressed that humans can in no way sit in judgment on God's revelation.

It seems, perhaps, if we can find some way of seeing past what appears to be incongruity and instead perceive one another primarily as a fellow human being holding to being born with dignity and equality then we might be in a good place?

The way of distinction, therefore, puts a positive valuation on the time - space continuum and, though it sees divine redemption as the remaking of history into something new, it can not conceive of divine - human interaction in other than historical terms which preserve the qualitative difference between God and man.

I've seen humans as nothing more than highly evolved primates, but I've also seen them as made in the image of God; I've seen children suffering and been convinced there is no God, but I've also sensed God's presence as I've reached into that same suffering; I've convinced myself that doing whatever I wanted was the most exciting way to live, but I've also found abundant life in being humbly obedient to Jesus.

Having been a believer for close to 40 years and have seen much human mangling of the local fellowship, I am inclined to ask is there a better way than this singular pastoral system we have been so entrenched in for the last 5 centuries.

not who they are... sad and pitiful to see humans in that way...

It fails to see that the glory and dignity of the biblical God consists in God's freedom to engage humanity in a human way.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

The above summary suggests that a large part of the motivation that Paul reveals in his narrative up to this point centers in his repudiation of his former way of life.26 The opposition between his old life and the new is patterned after the opposition between human and divine authority seen in vv.

Satan bbjss was once God's loved son and the most handsome of all God's sons... Satan's downward spiral was his desire to be like God in every way which Satan could never be... Satan, along with all his brothers who found him to be their leader did rival God and God's faithful sons and war ensued... Satan along with all his northerly followers were cast out of their heavenly abode and sent to the celestial earthen plains to live among us humans... Thusly the fallen sons of God saw the daughters of mankind to be fair and they took from mankind all the women that they willed...

In order to settle this issue, our Creator, Jehovah God, has allowed mankind to be ruled by Satan (though most are unaware of it, 1 John 5:19) for over 6000 years of human history to prove beyond a shadow of a doubt that Satan's way of ruling is a miserable failure and while at the same time to see who will firmly support Jehovah God's rulership.

To see (in addition to the theological or ethical values being expressed) the depth world of human beings coming to the surface is in no way to replace the one by the other, or to set the one over against the other.

Just because evil is always relative does not mean we as humans can not see ourselves in others and share that with them, letting them know we can relate, that we feel the relative evil as well and attempt to support those in harms way by saying «I am you too, i'm on your side.»

Christians reasoned their way from believing in divine righteousness to seeing the immorality of human bondage to advocating total, outright abolition.

In the violent polarity which has developed between the eastern and western blocs we see the way in which people fall off to one side or the other of the dialectic of human existencIn the violent polarity which has developed between the eastern and western blocs we see the way in which people fall off to one side or the other of the dialectic of human existencin which people fall off to one side or the other of the dialectic of human existence.

In yesterday's post we saw that Scripture and theology seems to indicate that in some way humans were enabled by God to guide and control natural forces, but when we sinned, we lost this ability, and nature spun out of controIn yesterday's post we saw that Scripture and theology seems to indicate that in some way humans were enabled by God to guide and control natural forces, but when we sinned, we lost this ability, and nature spun out of controin some way humans were enabled by God to guide and control natural forces, but when we sinned, we lost this ability, and nature spun out of control.

Let us then devote a few paragraphs to a serious consideration of those traditional «last things» and attempt to see what, in their own perhaps odd way, they may have to tell us about ourselves and about human destiny.

To believe in atonement as the revelation of the love which fulfils and reconciles all human loves is to see all history in a new way.

But a good man, even if he lived in an out - of - the - way corner of the world and never saw any human being, would be at one with himself and at one with all about him because he wills one thing, and because the Good is one thing.

He was realistic enough to see that any such statement is absurd on the face of it and is denied by the way humans fail in loving and hence are in desperate need of the assurance that love is central in things.

Not only is there great promise in such programs for stimulating the poor to increase their own potential for dealing with their problems, (For stimulating discussions of how social action can help develop the human potential of those who participate, see the following articles: Peggy Way, «Community Organization and Pastoral Care: Drum Beat for Dialogue,» Pastoral Psychology, March, 1968 pp. 25 - 36; Rudolph M. Wittenberg, «Personality Adjustment Through Social Action,» in MHP, pp. 378 - 92.)

Such services would be seen as raising living standards today (albeit in ways whose benefits are not easily computed), and might even improve prospects for material progress by augmenting society's stock of «human capital.»

Mahatma Gandhi said «The immediate service of all human beings, sarvodaya becomes necessary... because the only way to find God is to see him in his creation and to be one with it.»

In a work recently completed, but not yet published, I have explained how the adaptability of animal bodily systems, especially the brain, which Meredith and Stein have remarkably demonstrated in respect of the senses in their The Merging of the Senses and which is seen in infant language - learning in a way discussed by Meltzoff, Butterworth and others, reaches a peak in the case of the human use of language so that it is solely semantic and communicational constraints which determine grammar and nothing universal in grammar is determined by neurologIn a work recently completed, but not yet published, I have explained how the adaptability of animal bodily systems, especially the brain, which Meredith and Stein have remarkably demonstrated in respect of the senses in their The Merging of the Senses and which is seen in infant language - learning in a way discussed by Meltzoff, Butterworth and others, reaches a peak in the case of the human use of language so that it is solely semantic and communicational constraints which determine grammar and nothing universal in grammar is determined by neurologin respect of the senses in their The Merging of the Senses and which is seen in infant language - learning in a way discussed by Meltzoff, Butterworth and others, reaches a peak in the case of the human use of language so that it is solely semantic and communicational constraints which determine grammar and nothing universal in grammar is determined by neurologin their The Merging of the Senses and which is seen in infant language - learning in a way discussed by Meltzoff, Butterworth and others, reaches a peak in the case of the human use of language so that it is solely semantic and communicational constraints which determine grammar and nothing universal in grammar is determined by neurologin infant language - learning in a way discussed by Meltzoff, Butterworth and others, reaches a peak in the case of the human use of language so that it is solely semantic and communicational constraints which determine grammar and nothing universal in grammar is determined by neurologin a way discussed by Meltzoff, Butterworth and others, reaches a peak in the case of the human use of language so that it is solely semantic and communicational constraints which determine grammar and nothing universal in grammar is determined by neurologin the case of the human use of language so that it is solely semantic and communicational constraints which determine grammar and nothing universal in grammar is determined by neurologin grammar is determined by neurology.

It is so because spirit - filled interpretation is given us by and through bodied authors who must make their way in the world — and in making our way, we humans do not see so clearly or love so dearly or follow so nearly as we might imagine.

Who really wants to be like this guy in the way he sees other fellow human beings.

So G. W. H. Lampe writes: «if his body was raised physically from the grave and did not see corruption, or if his body was transformed after death into something different, in such a way that in itself it was annihilated, then he did not experience the whole of our human destiny....

It is a long way from such an ideal of political activity to the actualities in which it is carried on; but it is essential to our human attempt to live together to see that the «game of politics» is not merely a necessary evil but that it has at its best a link with legitimate good.