Sentences with phrase «terms in a way you understand»

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When Bertolini began to frame health in those terms, he tells me, he began to see Aetna's «journey» more clearly — understanding that it needed to transform from a company that «sells insurance in a warranty card» to one that says to its customers, «Let's figure out what's standing in the way of living the life you want to lead.

It's essentially the same thing, in terms of, what's going on, but just changing the focus to listening to your body is when it becomes a way of life because you're understanding yourself better.

Troy says 5 years ago he had never heard of «venture capital» yet when I've seen him be interviewed before or even in our discussions he uses industry terms in technology and venture that display a sophisticated understanding of the way our industry works in a way that only a truly engaged and curious person could master in a short period of time.

My grandmother, a sweet old lady who grew up in the»30 and» 40's, used terms to describe people she didn't understand (which means anyone different than her) in ways that would make you blush.

This set of monetary policies affects financial asset prices in a different way compared to changes in short - term interest rates, and we should be humble about what we claim about understanding the importance of this distinction.

And I understand the whole idea of that first job really boosting up income, just wish there was a way I could focus my financial efforts on something more long term in the mean time: /.

These are much longer - term cycles, but it also makes sense for investors to understand how volatility can affect results in counterintuitive ways over the shorter - term.

The most valuable employees understand more than just their jobs; they understand the industries in which their companies operate, the way in which their companies functions in big - picture terms and the way in which their individual job roles contribute to the success of their firms.

And while I understand that energy companies are uncomfortable with uncertainty (who isn't), they've come to terms with the biggest uncertainty of all — price uncertainty, and found a way to live in OPEC's world.

Putting a little skin in the game will go a long way towards helping you understand the long and short term potential of your investments!

Sometimes these things get in the way of our real understanding of the universe, but over the long term, science is the best method for finding truth.

But you won't hear it in what the experts tell you about Gadamer's greatness» for instance (to sample recent tributes), that Gadamer has revealed «the structure of hermeneutic understanding» and «described the way in which human beings come to terms with themselves.»

However, the term political theology has been used by others who have come to their understanding in different ways.

Within modern American Christianity the dominant way to understand the cultural impact of Christianity has been largely in terms of social action on a range of issues.

This does not deny that there is also a natural order of causation, but the fullest explanation in natural terms does not in any way affect the need for understanding the whole network of natural causes as wholly dependent for its being and preservation upon a supernatural cause.

The very arrangement of the biblical books in the Hebrew canon of scripture presupposes this definition of prophetism.1 Between the first division of the Law and the third division of the Writings, the central category of the Prophets embraces not only the books of the prophets Isaiah, Jeremiah, Ezekiel, and the twelve prophets from Hosea to Malachi (all together termed «Latter Prophets») but also the historical writings of Joshua, Judges, and the books of Samuel and Kings («Former Prophets») In this way the Hebrew Bible formally and appropriately acknowledges that prophetism is more than the prophet and his work, that it is also a way of looking at, understanding, and interpreting historin the Hebrew canon of scripture presupposes this definition of prophetism.1 Between the first division of the Law and the third division of the Writings, the central category of the Prophets embraces not only the books of the prophets Isaiah, Jeremiah, Ezekiel, and the twelve prophets from Hosea to Malachi (all together termed «Latter Prophets») but also the historical writings of Joshua, Judges, and the books of Samuel and Kings («Former Prophets») In this way the Hebrew Bible formally and appropriately acknowledges that prophetism is more than the prophet and his work, that it is also a way of looking at, understanding, and interpreting historIn this way the Hebrew Bible formally and appropriately acknowledges that prophetism is more than the prophet and his work, that it is also a way of looking at, understanding, and interpreting history.

Jeremy before the Gospel was preached in New Zealand my people the maori people already had many gods and lived under there own type of spiritual law.They had rituals to keep themselves holy or pure but was by works.They also believed that there was one supreme God who was above all other Gods and his name was eo.So when the Missionaries came they understood the message of a supreme God and the way to know him was through his son over 60 % of maori people accepted the Gospel.It was bigger revival than the welsh revival in terms of percentage of population the welsh revival was only 10 % of the population of wales and that was considered a large revival in its day the new zealand revival was in the years 1820 - 1840.

In that way, you're defining your difference differently, and you're allowing her to understand you in terms she might be able to relate tIn that way, you're defining your difference differently, and you're allowing her to understand you in terms she might be able to relate tin terms she might be able to relate to.

57 The consequence of this understanding is the adopting of a position that I have termed «hard determinism,» controlling every element in creation, in contrast to «soft determinism,» in which God's final victory gives definitive shape to all that we have provisionally worked out by our own exercise of freedom along the way.58 It is what finally renders Pannenberg's attempt to defend Augustine by shifting God from Eternal Present to Ultimate Future an unsuccessful effort to resolve the issue of theodicy.

One way of understanding the identity as a matter of degree is in terms of the persistence of common characteristics.

Recent defenses of the Greek ideal of liberal education are couched in terms of «forms of knowledge» or publicly distinguishable ways of understanding and organizing experience that are structured around distinctive sets of concepts, statements, and tests against experience (LE 113 - 118).

It is precisely at this point that the church demonstrates in an ultimate way whether it understands itself in terms of God's covenant with the Jewish people.

In response, the proponents of «happiness» as the goal of life could point out that this term can be understood in much richer wayIn response, the proponents of «happiness» as the goal of life could point out that this term can be understood in much richer wayin much richer ways.

Perhaps all the details (light on the first day, dry land on the second day, a garden with two trees, the snake, etc) were just a way of explaining these relationships to ancient peoples in terms they could understand.

Along the way it will be necessary to gore a familiar ox or two; however, since my analysis points to the conclusion that Victor Lowe and those who follow him have understood the questions surrounding Whitehead and Bergson in terms too narrow to accommodate the whole truth in this matter, including Gunter's thesis.

Among the Hebrews, God and his will were recognized as other in such a way that it became possible to understand what man ought to do in terms of the new understanding of God instead of in terms of the taboos that belong to the unconscious life.

However one understands that claim (and the kind of exclusivist Christology dominant in the neo-orthodox period is neither the sole nor the proper way to understand it), one must, qua theologian, find some means of coming to terms with universalism.

To compare the several structures of existence with each other, it is necessary to employ terms foreign to the self - understanding of some of them and even to use terms employed by them in ways not identical with their own usage.

and in that way, it is not the words of God... rather, it is a number of dogs in the pack explaining their experience with (and understanding of) sonic booms and explosion waves with dog comprehension and in dog terms, so that all we dogs can «pack up» and growl in the right direction... and stop whimpering in a corner overcome by fear.

The topics that have interested us and the way we have treated them can only be understood in terms of our social location, and this is one of being oppressors.

I just don't think it means «anger,» and I think a contextual study of the term in Romans shows that Paul didn't understand it that way either.

Old Testament materials prepare the way for this understanding by naming the name of God in connection with historical events and by interpreting his reality, partly at least, in terms of his involvement in the fortunes of Israel.

A certain explanation by de la Vallee Poussin is very interesting in this connection; in it he shows how identical terms might have been understood in both realistic and supernaturalistic ways.

The concept of prehension is a breathtaking generalization, a way of understanding physical causation in terms which embrace also perception, conception, and imagination, to mention a few.

But as a total context existential philosophy is methodologically too restrictive If faith can only be expressed in terms of human encounter, such that we are precluded from using any cosmological framework in expressing our understanding of God, then we have no way of appreciating God's activity and manifestation of concern toward the rest of the created order.

Far too often in the past and far too frequently even today, thinkers have argued the other way on; they have assumed that human existence can be understood only in terms of the nonhuman.

But as men became more and more aware of moral principles and as their thinking was «rationalized», the way in which the sacred was understood, the way in which men came to interpret the more - than - human, was in terms of love and of «persuasion» (as Whitehead put it), although it never lost the awesome quality which evoked from them worship and adoration.

In the Christian life there is no «magic,» yet the word may serve as a marvelous term (properly understood) for the illimitable power of God, who works in ways which we can not comprehend and whose response to our need is often beyond expectatioIn the Christian life there is no «magic,» yet the word may serve as a marvelous term (properly understood) for the illimitable power of God, who works in ways which we can not comprehend and whose response to our need is often beyond expectatioin ways which we can not comprehend and whose response to our need is often beyond expectation.

When discussing inspiration and inerrancy with most Christians, I notice that they understand those terms in a variety of ways, and often assume that they are basically synonyms.

Another way of understanding the limitative theorems is in terms of theories.

In their historical context, however, the issues, in response to which the Pauline formula was forged, no longer existed: because Christianity was well on the way to becoming a gentile religion, separate from Judaism, the question of the salutary benefit of faith in Christ, which earlier had arisen among Christians who did not observe the cultic requirements of Jewish law, and in that sense were without «works of the law, arose now among Christians whose lives exhibited moral laxity, which could be understood in terms of popular moral philosophIn their historical context, however, the issues, in response to which the Pauline formula was forged, no longer existed: because Christianity was well on the way to becoming a gentile religion, separate from Judaism, the question of the salutary benefit of faith in Christ, which earlier had arisen among Christians who did not observe the cultic requirements of Jewish law, and in that sense were without «works of the law, arose now among Christians whose lives exhibited moral laxity, which could be understood in terms of popular moral philosophin response to which the Pauline formula was forged, no longer existed: because Christianity was well on the way to becoming a gentile religion, separate from Judaism, the question of the salutary benefit of faith in Christ, which earlier had arisen among Christians who did not observe the cultic requirements of Jewish law, and in that sense were without «works of the law, arose now among Christians whose lives exhibited moral laxity, which could be understood in terms of popular moral philosophin Christ, which earlier had arisen among Christians who did not observe the cultic requirements of Jewish law, and in that sense were without «works of the law, arose now among Christians whose lives exhibited moral laxity, which could be understood in terms of popular moral philosophin that sense were without «works of the law, arose now among Christians whose lives exhibited moral laxity, which could be understood in terms of popular moral philosophin terms of popular moral philosophy.

One way of understanding Turing's halting problem is in terms of magnitudes of complexity of information.

I am first defining the poetic function in a negative manner, following Roman Jakobson, as the inverse of the referential function understood in a narrow descriptive sense, then in a positive way as what in my volume on metaphor I call the metaphorical reference.7 And in this regard, the most extreme paradox is that when language most enters into fiction — e.g., when a poet forges the plot of a tragedy — it most speaks truth because it redescribes reality so well known that it is taken for granted in terms of the new features of this plot.

But of the importance of the subject I have not the slightest doubt; and as you will see, this is not because I wish to cling in some obscurantist way to something that has been traditionally sacred, but because I am convinced that death, judgement, heaven, and hell — «the four last things» — are subjects with which we must concern ourselves, however different from our ancestors may be the way in which we wish to understand what those terms denote.

They had been Jews writing in Jewish terms largely for Jews, or for those brought up in the Jewish tradition; but John was in Ephesus and he had to find some way of expressing the truth of the Gospel in a way that a Greek could understand.

I hope you get a chance to suffer in such a way as those kids and their familes did... then maybe you'll understand the term humility.

Another way of understanding «prehension» is in terms of «feeling.»

I agree with the other poster you took the cowardly way out it you are truly gay, because nowhere in the bible does your god condemn the saved loving long term relationship of a gay couple as we know and understand it today.

The ecological model opens up a way to understanding this in terms of lure and response.