Sentences with phrase «than a human being seems»

Arguing that we would be better off being managed by an algorithm rather than a human being seems to disregard the lack of humanity that defines truly horrible bosses.

Not exact matches

While we thrive thanks to lightning speed Internet connections, cell phones that are smarter than the average human being and other neat gadgets that make our lives feel and seem easier, we are exhausting a number of non-renewable resources.

You don't seem to realize that Ham's Creationism involves a Universe that is less than 10,000 years ago and a human race that is entirely descended from 3 breeding pairs of humans 4,000 years ago wherein all the males were 1st order relatives.

However, it is abundantly clear that the human race is as it is (this is no more than mere tautology), and so we can see that what may originally seem improbable is in fact the best explanation of a given circu.mstance.

Our cause is never more in danger, than when a human, no longer desiring, but intending, to do our Enemy's will, looks round upon a universe from which every trace of Him seems to have vanished, and asks why he has been forsaken, and still obeys.

It seems to me they have much bigger fish to fry like: The Taliban treating women as less than human, stoning people to death, 60 year old men marrying teenage girls, cutting off an 18 year old girl's nose because she left her abusive husband (see TIME magazine a month ago), destroying over 125 schools because girls attend, suicidal Islamic fanatical cowards on every continent killing thousands of INNOCENT people, and these clowns are worried about their precious Koran being burned by a nutjob.

And Chad continues to ignore that the human body and environment is way more complex than he would like to admit or understands, and that humans can selectively react to internal and external stimuli and feedback, so even though we may seem to be «programmed,» the «program» and its environment are very, very complex.

It seems to me that as soon as you call Jesus the Son of God it implies that the pre-Easter Jesus was something more than human.

Whiteheadians seem able to imagine such ecstatically spanned unities - across - time on the so - called «microscopic» scale of the «specious present,» but give up on the idea as the scope of the temporal disclosure space is widened to the scale of human lifetime and of generations.7 But worse than this from the point of view of Heidegger's temporal problematic, by submitting the ecstatic unities of their «specious presents» to the before / after ordering and metric properties of linear time, at least in terms of their mutually external relations and arrangements, they give back ontologically every advantage they gained from the use of an cc - static - temporal disclosure horizon in the first place, even though it was only the single horizon of presence.

In a time in which the human body seemed to lose any iconic significance, in the weakness of his failing body, John Paul participated, as Cardinal Lustiger noted, in the suffering of his Redeemer, for the «mystery of salvation happens when Christ is on the cross and can not do or decide anything other than to accept the will of the Father.»

Now he reviews a new book on ethics and writes,» [The author] agrees with what now seems to be a near - consensus among philosophers that «speciesism» - the view that we are entitled to take theinterests of animals less seriously than we take human interests, simply because humans are members of our species - is not a morally defensible position.»

And even if there is generally an improved understanding of God, to say that this is because of a progressive divine revelation rather than because of our own increased understanding through the years is tantamount to saying that our earlier ignorance is God's fault for not revealing more sooner, It hardly seems necessary to blame human ignorance on a divine coyness, or to picture God rationing out carefully increased doses of self - revelation.

It seems their selective view of holiness is far more important than how we actually treat our fellow human beings.

Above all, Heidegger's existentialist analysis of the ontological structure of being would seem to be no more than a secularized, philosophical version of the New Testament view of human life.

Nature seems less a nurturing mother, or a pattern to guide conduct, than a structured reservoir of power which can be bent to human ends.

That would seem to be the case — since, He performs more abortions in the form of miscarriages than humans ever could.

Rather, the profound negativities of human existence — personal, societal and historical — seem so pervasive in this age that any route to fundamental trust must be far more circuitous, tentative and even potholed than I had once hoped.

It could not then easily be foreseen that within two short decades human progress, in fact our very physical health or survival, would seem to depend more than ever on a return to laws set by the ever - living God.

This assertion is not meant to imply that religion is either false or ultimately nothing more than the fabrication of human minds — indeed, Berger argues in other writings that the transcendent seems to break through humanly constructed worlds, as it were, from the outside, However, the social scientist must recognize the degree to which religion, like all symbol systems, involves human activity.

I raise this question particularly with Pure Land Buddhists because the affirmation of other power, or what Christians call grace, seems to place a greater emphasis on the metaphysical character of the world and human experience than is present in other Buddhist traditions.

Considering God was really angry again and wanted to kill off the entire human race by the time of Noah (God is an angry murderous SOB, isn't he), it seems obvious that God has a lot less control and ability to see the future than he wants you to believe.

I am not convinced that this objectification of humanity into victim and executioner does justice to the complexity of the human individual or to the dynamic of evil... The web that unites victim and tyrant in the same person is more complex than the white hat / black hat caricature that seems banal even in its natural habitat, the «grade B» movie.

In every truth there is something more than we would have expected, in the love that we receive there is always an element that surprises us -LSB-...] In all knowledge and in every act of love the human soul experiences something «over and above», which seems very much like a gift that we receive, or a height to which we are raised.»

He seems to agree with Bracken that the creativity of individual occasions is primary and is constitutive both of enduring human persons and of societies, but unlike Lakeland his objections to the existing social order of things are melioristic and reformist rather than fundamental and hence revolutionist.

Sometimes in the questions raised in Miss Mac Donald's article, it seems that she is thinking of God as though he were just a larger - than - life human being, or another item in the inventory of the universe.

I am sorry to say this after Thomas Martin Cothran's expressed nervousness about my comparisons of Catholic social thought and the social thought of the American founders: The Americans» persistent emphasis on human sinfulness seems to me more in touch with human experience than does papal social thought since 1891.

By this interpretation, it seems to me, nothing is more wrong than to treat the Human as though it has been biologically stationary since the ending of the Ice Age.

Niebuhr said that if «biblical thought seems to neglect the creative aspect of the extension of human powers in its prophecies of doom upon proud nations, this is due only to the fact that it is more certain than is Greek thought that, whatever the creative nature of human achievements, there is always a destructive element in human power.»

13 It can not mean any existing segment of society, for while some, at least to human eyes, seem nearer the kingdom than others, none is without flaw or fully Christlike.

Nevertheless, human pride being what it is, some exponents of this prophetic social gospel seemed to lay more stress on the human builders than on the activity of God in the process.

What Jesus seems to be saying here, again in a striking hyperbole that his hearers would have understood perhaps better than we, is that his followers must ever be on guard lest a human good draw us away from following the highest goodness.

However, since in the past Christianity has demonstrated its ability to survive the passing of the order which it has helped to shape and of which it has seemed to be an inseparable part, it is to be expected that this again will be the record and that after what may be a decline Christianity will revive and with increased power go on to mold, more than before, the human race.

In general, animals seem to be more fully absorbed in the present than are adult humans.

They have accepted the fact that vast numbers of members of the human race have spoken or written about some such awareness, however it may have been conceived, of a presence which is believed to be more than human, and they have told us that they have experienced a power that seems to come from beyond, above, and below the level of human enabling.

It is a curious fact that while the general culture of contemporary theologians is still markedly literary, rather than scientific, they seem to forget the many lessons concerning the human situation to be learnt from tragedy, whether ancient or modern.

It seems to me that there is scientific proof of an evolved human, also there seems to be scientific data that the earth is really old, lots older than 5000 years.

That God's love, manifest in diverse ways throughout the duration of the universe, might come to a full and unsurpassable self - expression in an individual human being who lived and died in the Middle East almost two thousand years ago does not seem incongruous with what we now understand about the nature of an evolving universe, especially if we regard religion as a phenomenon emergent from the universe rather than just something done on the earth by cosmically homeless human subjects.

It seems that no one understood this better than God who, knowing that in our humanity we relate to each other by sense, sent His Son to us that we might know that our God is not far away but enters fully into the length and breadth, height and depth of our human experience.

It seems to be true that for alcoholics it is important to feel themselves a part of something that is bigger and more important than the individual AA group and that this «something» is more than simply a creation of human ingenuity.

@Godpot... (God — pot... I'll have to try that... seems Dad has been holding back...) and that Moses character... I'll wager there was more than just a bush burnin» up there... (wouldn't know... me and that bird were trying to figure out the physics of stuffing «God» into a human womb right about that time... I'm thinking all these characters, not just me, were a bit «touched» as my child «Reality» likes to say...: 0)

This claim seems to me to be far more philosophically penetrating, and more disturbing, than the often - heard but more piecemeal criticisms of modern technology's negative environmental, economic, or social - political consequences, or even the critique of present uses of technology as «inhumane» or contrary to basic human values.

It seems to me that vision caters to the pastor's ego and makes all of his «followers» regress to being «functionaries» for the «mission» or «goal» or «vision» rather than helping them grow into virtue, and community, and humanity (the good part of our human - ness, you know, the unique individuals that God specifically designed?).

In human experience we know that there is communion so real that a person can rightly say of certain aspects of her own willing, longing or loving that they seem to arise more from the indwelling of the other person than from any purely isolated individuality of her own.

It seems to me that vision caters to the pastorâ $ ™ s ego and makes all of his â $ ˜followersâ $ ™ regress to being â $ ˜functionariesâ $ ™ for the â $ ˜missionâ $ ™ or â $ ˜goalâ $ ™ or â $ ˜visionâ $ ™ rather than helping them grow into virtue, and community, and humanity (the good part of our human - ness, you know, the unique individuals that God specifically designed?).

In this case, the doctrine of the inspiration of Scripture seems to be more a matter of human selection for human reasons, rather than a matter of divine and human authorship.

Unfortunately, «Christian» has become a term that carries a lot of pretentiousness, so it seems to me that we might need to do a bit triage by shelving the label «Christian» if it helps us figure out what it means to be human, which may help reinvigorate the term as people see Christ in our human engagements rather than our church attendance.

Suffice it to say that the conceptuality which I accept — and accept because it seems to do justice to deep analysis of human experience and observation, as well as to the knowledge we now have of the way «things go» in the world — lays stress on the dynamic «event» character of that world; on the inter-relationships which exist in what is a societal universe, on the inadequacy of «substance» thinking to describe such a universe of «becoming» and «belonging», on the place of decisions in freedom by the creatures with the consequences which such decisions bring about, and on the central importance of persuasion rather than coercive force as a clue to the «going» of things in that universe.

I don't want to push this suggestion too far because occasions in the world that seem to occur relatively slowly, like human experiences, also seem to be more inclusive than rapidly occurring events at the atomic level.

He seems to have been for Müller little more than a sort of supernatural clergyman interested in the congregation of tradesmen and others in Bristol who were his saints, and in the orphanages and other enterprises, but unpossessed of any of those vaster and wilder and more ideal attributes with which the human imagination elsewhere has invested him.

More than any human being I have ever seen, he seemed completely untethered from the world, almost appearing in the process of committing suicide, slowly, deliberately, absent of panic or concern.