Sentences with phrase «sense of the world through»

Maxine Alterio suggests that «before we had the ability to articulate what we knew, felt and thought, we learned to make sense of the world through stories» (Alterio, 1999, p. 1).

The Pale Fox articulates our desire to make sense of the world through the objects that surround us.

Against this background of heroic male art she made sense of the world through an essentially female gaze that encompassed the body and personal emotion.

We make sense of our world through relationships.

Armed with knowledge and a clearer sense of the world through our children's eyes, this period of uncertainty can afford a myriad of opportunities to forge unbreakable bonds of trust and respect.

Not exact matches

The underlying software has to sift through and make sense of a lot of information — your relationship to your contacts, what their interests are, what you've talked about in the past and what's happening in the world — so it can recommend what to talk about and when.

Items from the modern cabinet of wonders, such as GPS and radar and mobile - phone technology and flight - tracker apps that let you follow planes from your pocket, hand us an illusory sense of control - a notion that we have, through gadgetry, rendered the world finite.

«In the software world,» Wiegand said, «artificial intelligence and machine learning will drive automation through the ability to make sense of large amounts of data, and predict with accuracy the appropriate outcome.

They have a sense of urgency and have seen the world through a big picture type mentality,» notes Davis.

Through their strategic planning, we received a new logo, website design, marketing brochures, trade show booth and a new sense of pride in the way our company presents itself to the outside world.

We don't proselityze and we are not open to conversion to any other faith... so just get it through your head... leave us alone... and I'll give you a little hint... Jews, in general, because of all their accomplishments and contributions to the progress of humanity have a well earned sense of superiority... we're only 14 million strong in the world and yet our contributions, our genius, and our work ethic has made indelible marks on the world... So, if anything, you guys should be trying to become Jews... maybe some of our genius will rub off on you... just go your way and LEAVE US ALONE!!!!

@ total non sense Perhaps we're splitting hairs here, but I was trying to be kind by implying that rather than treating religiosity as a mental disability, for which the supposedly clinically sick can receive insurance benefits and evade personal actionable responsibility by claiming illness, it would be better to treat religiosity as a societal functional disorder which can be addressed through better education and a perceptional shift towards accepting scientific explanations for how the world works rather than relying on literal interpretations of ancient bronze age mythologies and their many derivations since.

The discipline and penances of the body and soul are born out of an awareness of the evil which exists in the person's attachment to the fallen world through the senses, the intellect, and the spirit.They are meant to assist in the purification of these fallen attachments within the human person.

The man who is wholly taken up with the demands of everyday living or whose sole interest is in the outward appearances of things seldom gains more than a glimpse, at best, of this second phase in our sense - perceptions, that in which the world, having entered into us, then withdraws from us and bears us away with it: he can have only a very dim awareness of that aureole, thrilling and inundating our being, through which is disclosed to us at every point of contact the unique essence of the universe.

What comes through strongly and convincingly in these pages is the sense that this pontificate holds the promise of a «new springtime» for the Church and the world.

in a true sense the arms and the heart which you open to me are nothing less than all the united powers of the world which, permeated through and through by your will, your inclinations, your temperament, bend over my being to form it and feed it and draw it into the blazing centre of your infinite fire.

The world is perceived through the senses, and by means of the senses the world's regularity is demonstrated.

Yet through all these diversities of phrasing — whether faith was thought of as a power - releasing confidence in God, or as selfcommitment to Christ that brought the divine Spirit into indwelling control of one's life, or as the power by which we apprehend the eternal and invisible even while living in the world of sense, or as the climactic vision of Christ as the Son of God which crowns our surrender to his attractiveness, or as assured conviction concerning great truths that underlie and constitute the gospel — always the enlargement and enrichment of faith was opening new meanings in the experience of fellowship with God and was influencing deeply both the idea and the practice of prayer.

Only in rational observation of reality, observation that others through their own senses can replicate, can reliable indication of the nature of the world be found.

A philosopher notes three areas in which linguistic philosophy could broaden itself: 16 (1) broaden the verifiability principle so as to make other experiences besides sense experience possible, (2) abandon the viewpoint that would reduce all meaning of things to present or actual fact, and (3) pay more attention to conceptual frameworks through which we seek to apprehend the world.

It touches the material world through the five senses of sight, smell, hearing, taste, touch.

Divine providence, of course, will always bring about God's good ends despite — and in a sense through — the evils of this world; but that is not the same thing as saying that evil has a necessary part to play in God's plans, and that God required evil to bring about the kingdom.

«Every single human being who walks on the face of the earth has a lense that they view the world through... Since Evolution / Atheism denies the existence of God and the biblical account of creation, they have to make sense of the fossil record and geologic formations somehow.»

Forgetting the idiosyncratic, unspeakably diverse crowds of strangers, we become drawn through television to the familiar faces, myths and visions of the American Way of Life, thereby putting ourselves in touch with a shared vision of the human order — a vision that engages our loyalties and makes sense of our world.

To sense the world through causal efficacy is in essence, Whitehead says, to sense the aesthetic value of the world.

Read loses sight of Buber's concept of dialogue, however, when he suggests that Buber's teaching shows how to replace the inter-individual tensions of the classroom by «an organic mode of adaptation to the social organism as a whole» and when he reinterprets the teacher's concentration of an effective world as a selective screen in which what is kept in and what is left out is determined by the organic social pattern through the medium of the teacher's «sense of a total organism's feeling - behaviour.»

Instead of conceiving of God as acting through miracles (in the traditional sense) we will conceive of God as being present in the processes of our world, in the context within which we live.

The demonstrated success of prediction and control through the natural sciences and technology shows that in some sense human intelligence is not alien to the nonhuman world.

Human beings also present to themselves through their eyes and ears and other sense organs a world of phenomena.

But we do know that it means to share in a victory of God over the world in the sense that through faith in Him and His ultimate mercy we are reconciled to the conflict in which we stand.

But the phenomenological description offered makes it clear that presentational immediacy is consequent upon a particular type of bodily amplification and selection of sense data derived from the stream of consciousness comprising the immediate past actual world, further abstracted and focused in the human situation through selective conscious attention to some, but not all, of the features of the immediate external world recorded and amplified by the body.

The focus on sense - data developed through the Cartesian program of finding a basis in clear and distinct ideas from which to demonstrate the existence of the physical world, thereby providing a conclusive answer to radical skepticism.

In a personal sense, Suchocki subjected Whitehead's philosophy to the criterion of fitness to women's experience and concluded, «I came to it not as an interesting speculative system, though it is surely that, but from my need to understand my world in holistic terms through a conceptuality which fits my experience» (OM 62 - 63).

I could go on, but the fact of the matter is, if you use just the bible to map out a timeline it's a little wonky but doable because for over 2000 years its had revisions and edits so that it would make more sense, if you want to really look the history of the world through geology, ice core samples and what not, it'll paint a very different picture.

Continuing in this vein, Whitehead then argues that for a society to maintain itself through a changing environment, it must be «unspecialized» in the sense of being resilient and flexible in its responses to the world, with the consequence that an unspecialized society is also likely lacking in the strong structural characteristics that would lead to an intensity of satisfaction.

But let there be revealed to us the possibility of believing at the same time and wholly in God and the World, the one through the other; (In a Christ no longer seen only as the Savior of individual souls, but [precisely because He is the Redeemer in the fullest sense] as the ultimate Mover of anthropogenesis.)

So we must conclude, unless we favor the idea of a world destined to miscarry through a fault in its construction, that evolutionary irreversibility and personalization (despite their implied anticipation of the future) are realities not of a metaphysical but of a physical order, in the sense that, like the dimensions of Time and Space, they represent general conditions to which the totality of our proceedings must conform.

That Judaism has no such theology is due not to any incapacity or lack of development in its thought, but to the fact that Judaism has from the beginning a different conception of God; He does not in any sense belong to the world of objects about which man orients himself through thought.

The sense of «churchly appurtenance,» in von Hügel's phase, is something we must cultivate these days, to help our people recognize that in and through the parish of St. Vitus, Smithville, the very glory of the mystical Body of Christ shines forth, «the holy Church throughout all the world» is reflected, and Christ is present still as we offer ourselves, m union with His perfect Sacrifice, in the eucharistic memorial of the passion and death of our Head.

The world with which we are occupied in thought and action is composed of events recognized through sense - objects which are their true properties.

All of which is really to say that evil magic is domination of the natural world through science and technology loosed from any sense of moral principle — the culture of death.

Nonsensuous perception is certainly not limited to the causal efficacy of the world on or through the sense organs.

The world which his speculative vision apprehends is obviously neither the world of our common sense nor even the world of modern physics; it is far rather a religiously apprehended world mediated through the language and categories of modern science and our common experience.

Through the consequent nature, in sum, God is relationally temporal in the sense of being involved in temporal relationships with the actual entities of the world.

It threw me suddenly into a condition above and without thought, unstained by any mental or vital movement; there was no ego, no real world — only when one looked through the immobile senses, something perceived or bore upon its sheer silence a world of empty forms, materialized shadows without true substance.

Rather, as Merleau - Ponty noted in La Nature, the constitution of the sense of the world is a re-constitution of what presents itself to us as «already there,» a co-operation with its appearing to let its meaning emerge through our bodily, perceptual complicity.

Thus he pictures a future in which the maintenance of distinctions between male and female has largely given way to the cultivation of androgynous personality aided by surgical and biochemical manipulation (UP 371 - 84); in which the notion of a substantial self enduring through time (and responsible for its actions) is superceded and «one is freed to be a career of selves strung out in time» (UP 390; cf. 384 - 97); in which the worship of a single all - powerful God has given way to the experiencing of a pantheon of «momentary deities» (UP 397 - 411) 4 Morality in our sense will no longer have a place in Hall's «anarchic» world.

Today, when our very planetary civilization is endangered by human irresponsibility, I see no other way to save it than through a general awakening and cultivation of the sense of responsibility people have for the affairs of this world.»

I feel that vision in that sense is corrupt, and perhaps part of being followers of Christ is to forget about our vision, and see the world through His eyes.

For prior to the clear and distinct impressions of the world given to us through our five senses we have already experienced the world's entering into our being and becoming in a much more fundamental way.