Sentences with phrase «sense of human languages»

Thus, he concludes: «The sense of human languages and practices as the results of experimental self - creation rather than of an attempt to approximate to a fixed and ahistorical ideal..

Not exact matches

Thus, metaphors and models of God are understood to be discovered as well as created, to relate to God's reality not in the sense of being literally in correspondence with it, but as versions or hypotheses of it that the community (in this case, the church) accepts as relatively adequate.16 Hence, models of God are not simply heuristic fictions; the critical realist does not accept the Feuerbachian critique that language about God is nothing but human projection.

Jesus» language in all its vigorous overstatement still reflects a sense of divine fury over the failure of the divine purpose to work itself out in the actions of human beings that does not compute with our urbane, 20th - century middle - class liberal Christianity.

For Jesus» language in all its vigorous overstatement still reflects a sense of divine fury over the failure of the divine purpose to work itself out in the actions of human beings that does not compute with our urbane, 20th - century middle - class liberal Christianity.

Hinduism can help Christians in the West rediscover a sense of the mystical — an awareness of the reality of the Divine, who or which can never adequately be described in human language.

(5) We are sexual creatures, in a much deeper sense than other creatures; in Christian language, «Male and female created [God] them» and «Human existence is a seeking of intimate relationships with others.»

On the human side, it is the always potential and often the actually realized sense of dependence upon the divine reality that sustains and (as traditional language would phrase it) «saves» such existence from triviality, meaninglessness, and extinction.

Bultmann, says Ogden, employs the terms myth and mythology in the sense of «a language objectifying the life of the gods,» or, as we might say, of objectifying the powers of Spirit into a supernaturalism, a super-history transcending or supervening our human history, thus forming a «double history.»

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 neursenses 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 neurSenses 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 neurology.

To begin with, because human beings possess highly developed faculties of reason, language, and memory, a man's sense of what is «his» is not limited to himself, his family, or even those with whom he regularly interacts.

The second is the principle which defines the idea of fatherland or nation in the most tolerant and human sense, a principle which guarantees equality of rights and national duties for those of all races, colors, languages, and ideologies existing in the country.

Occasionally, Hartshorne even speaks of a «besouled body,» but by such language he means only the probability of certain modes of action and experience that embody a given personality's characteristic traits.11 Consequently, he suggests that, when a person's body goes into a deep, dreamless sleep, the soul loses its actuality, only to regain it when the person awakens.12 Understandably, therefore, he disregards as inapplicable to his own view Gilbert Ryle's well - known caricature of Cartesian anthropological dualism as «the dogma of the Ghost in the Machine» — especially since Hartshorne denies that the human body is a «machine» in any materialistic, mechanical sense.13

Such language makes sense only if we assume that «the original principles in human nature» are seen to be good, that traces of a «common humanity» remain, that humans have genuine free will, and that intentional deviation by individuals from what is natural is culpable.

I do indeed stand on the distinction between a priori (or metaphysical) and empirical in the sense given this distinction by Popper, except that, whereas Popper defines empirical as «conceivably falsifiable by observation» and apparently limits observation to certain forms of human perception, I sometimes include divine perception (in Whitehead's language, God's physical prehensions).

Inadequate as they are, subject to modification from time to time, needing correction and supplementation, our various human languages (verbal and pictorial, aural or graphic) are both necessary for us and useful to us; they help to make sense of, and they help to give sense to, the richness of experience and the given - ness of the world as we observe and grasp it.

If we disconnect, our bodies will call us back to the sense of human connection that we are wired for using the unexpected language of inflammation.

But pretty soon he is detailing its failings: we are overconfident in our mind - reading abilities; we use our own mind as a template for others, yet confabulate wildly to make sense of ourselves; by stereotyping people we overemphasise differences; we are woefully poor at reading body language; and we constantly misapply our mind - reading talents, dehumanising others while imbuing inanimate objects with human traits.

Without the dog, and its excellent sense of smell, acting as a sentinel, humans could not have evolved the anatomy needed for language, as this development left the human olfactory system diminished.

Calling the study «fantastic,» psychologist Lisa Feigenson of Johns Hopkins University in Baltimore, Maryland, says that because there is such a «drastic» difference in number sense between the Pirahã and most other human groups, it must be their language that limits their conceptual abilities.

Nonetheless, he reiterated his belief that the biblical stories of the world's creation «are true in the spiritual sense and that they are written by human beings in the language of the time.»

I also thought that by placing the emphasis on the language, using it to demonstrate Bartle's perpetual, unbearable sense of awe and wonder, I'd have at least a chance of connecting to another human being on an emotional level.

Since at least the 1970s, when researchers successfully trained chimpanzees to use and read words in sign language, we have known that language, in a loose sense of the term, is not unique to humans.

In case you don't realize dogs are not people, they use there superior sense of smell and TASTE to interpret their surroundings, and to communicate with humans it's behavior and body language, from this post of your's.

Standing 120 cm tall and tipping the scales at 29 kg, Pepper has been designed to understand human emotions by making sense of characteristics like facial expression, body language, and tone of voice, and then responding accordingly.