Sentences with phrase «understand human pointing»

Not exact matches

Marsh calls it, «an eye - opening exploration into how children are raised around the world and how child - rearing can inform the understanding of human nature more broadly,» noting the author's most essential point is that «one of the things which makes humans special as a species is that we don't limit care to our own children.

If we point people to churches that have a proper understanding (of God and the human) and focus on Christ and what He has done instead of us and what «we do»... then you can have a church with a proper anthropology and you can have honesty and less phoniness and control.

«A full reading of Bernstein's email reveals an important point ---- his assertion that, in the 1980s, we never denied the possible role of human activity as a cause for climate change, and he further makes clear that, at that point in time, there was a great deal of uncertainty and lack of understanding of climate change, even among leading scientists and experts,» said Keil, adding that today, Exxon «believes the risk of climate change is clear, and warrants action.»

Don't understand your points, this isn't about religion it's about being Human and whatever love is all about.

One of the core points overlooked by unbelievers is that human understanding is not exhausted by mapping the world of nature.

But though I will argue for this teleological view of nature and human nature from empirical premises and from reason, my purpose here is not to debate or attempt to prove this point, but rather to illustrate how some teleological understanding of nature and human nature is a necessary premise for the idea of environmental stewardship.

In Jeremiah's time the people's understanding of kingship was tainted by human kings who had led them to the point of imminent destruction and deportation.

One might go further and point out that the concept of «person» helps us understand human dignity as something deriving from the fact of one's intrinsic being» rather than from the extent of freestanding autonomy, the «quality of life,» that a person might demonstrate.

Whitehead did work out a complex theory of value, but my point here is only to indicate that Whitehead's way of understanding human beings as part of nature both requires that we extend the ethical discussion and gives us clues as to how to do this.

In fact, however you study human beings in biology, whilst you will find out true and important things, you will never really understand what it is to be human — you will miss the point.

The shad, like the Concord farmers, have, as he says, a «just cause,» and when he asks what might avail a crowbar against the Billerica Dam, he is pointing, by means of a parable, to a radically new understanding of the story of human existence.

But I pointed out that there was new evidence — from biblical studies and from various empirical studies in the human sciences, especially psychology and sociology — that completely undermined the traditional understanding of homosexuality as a chosen and changeable state.

From the point of view of a Whiteheadian understanding, this is simply false, and an economy based on it will inevitably disrupt community and undercut many of the values of human life.

In the West, human freedom has not, of course, always been understood in terms of individual autonomy (cf. the thought of St. Augustine and John Calvin on this point); and there is some evidence that the modern individualistic understanding of freedom is fundamentally responsible for some of our present cultural difficulties.

(4) Biblical texts must be understood in their human context: for otherwise we shall fail to read their real point out of them and instead read into them points they are not making at all.

It offers support to any effort in homiletics to locate «aesthetics» as a starting point for understanding human expression.

Why human can't understand and get this point?

The central point of the preceding criticisms is that it is not possible to understand human violence without acknowledging that human beings are addressed by the Word of God, and live their lives in reaction to this Word.

Interestingly enough, what is suggested here is the same point upon which we have already insisted: that life for human beings is a process of «becoming» and is not to be understood as an entirely completed and finished affair.

It should be presupposed, however, that we can not do this unless we approach the matters to be discussed from the standpoint of both a historical understanding and spiritual appropriation of the Bible, and bring our theology to bear at every point on the human situation.

Every interpretation of the meaning of human experience, every understanding of the world in its totality, must by necessity start from some particular stance — or, better, must find some particular point that is taken to be of special importance among all the events or occasions; it provides a clue to the totality of experience.

If we rightly understand the point of God's action in the human existence of Jesus Christ and all that his existence implies, then we must say that the Church is the community in which God's active love is both disclosed and released into the world.

This point of view is not compatible with the Jewish way of understanding human existence, and it is in flat contradiction to what we now know about ourselves as human.

The main point of all my writing on this subject has been to raise our sights above what Pope John Paul II called «economism» — a view of economies driven solely by a materialist, economic understanding of self - interest, the profit motive, cupidity, and greed, and a denial of all the nobler human aspirations.

Points of commonality still exist in the broadly Western understanding of human dignity and destiny that can provide a majoritarian basis for public morality.

Thomas was aware of human beings as subjects and understood both world and God from the point of view of human subjectivity.

In dealing with the relation of human to divine activity Sölle has written, «At this point process theology is very helpful in understanding the concept of liberation.»

An Athanasius, inspired by a genuinely Christian monasticism, not only had a more (comparative to his times) wholesome understanding of human sexuality and marriage, as well as women s ministerial roles in the church, but also struggled (to the point of being expelled from his diocese five times by those supporting the imperium) for an orthodoxy which would confess the God revealed in Christ as a community of consubstantial Persons.

Concretely, he must never be satisfied to cease asking â $ ˜but why?â $ ™ until he has driven his understanding to the point where he has an immediate, human grasp of what a given position meant, such that every nuance in the data is accounted for and withal, given the total of presuppositions and circumstances, he could feel himself doing the sameâ $ (p. 290).

For the Christians, the point of human life is not to understand what is eternal or to learn how to die or to free oneself from concern for personal being.

It is apparent from the very point of origin of human cognition (though it has only been possible to indicate this briefly), that spirit is a reality that can only be understood by direct acquaintance, having its own proper identity derived from no other.

According to the objectives of the bill, the law «will make the divine message understood, ensure the response of society, encourage peace and tranquillity, promote the supreme human values of truth, honesty, integrity, character building, tolerance, understanding others» point of view and way of life».

This ambiguity of the events to be understood by a theory of history — it may be pointed out in passing — is but a special instance of a general impediment of human understanding.

But he thinks that the Christian and the philosophical understanding of human life are so close to one another in their conception of sin that he refuses to distinguish between them at this point.

Once again the shadow of the Christian understanding of human life points indirectly to an event beyond itself.

When the prologue of the Fourth Gospels says «The Word became flesh» it means by «flesh» not the historical fact in the manger at Bethlehem but the acquisition of a new understanding of human life which has its origin in that point of history.

When will humans progress to the point where we no longer feel it necessary to invoke deities to explain things that we don't understand?

Second: comprehensive understanding, i.e., proclamation of the good news of the Kingdom of God with broader meaning (cf. Luke 4:16 - 21), erecting signs of the Kingdom of God in this temporal world, inspired by God's Word, pointing to the eventual human salvation and the second coming of Christ the Savior.

20This is not, however, to say that all interest is «biased» or «ideological» in the sense that it expresses, in Ogden's words, «a more or less comprehensive understanding of human existence, or how to exist and act as a human being, that functions to justify the interests of a particular group or individual by representing these interests as the demands of disinterested justice» (The Point of Christology [San Francisco: Harper & Row, 1982], p. 94).

see what you have to understand about living in a real world — a world where god is just a story and not real — its a world based on scientific and physical laws that are proven to exist and their effects are measurable... us as humans, mere animals, hold no real power or control aside thru ingenuity which allows us to change our environment to suit us... stay with me here... at this point in human history we ceased to change to suit our environment and started changing it to suit us — thats destruction of the earth to suit one species — that should go over well...

Though he is spoken of anthropomorphically (as a being in human form) at some points in the Bible, particularly in the early «J» stories of the Old Testament, this is not the normal biblical understanding of his nature.

Yet such love has its reflections in our human experience at the point where men offer loyal understanding and care to one another in the midst of human evil.

Taking as his starting point Benedict XVI's appeal for a liturgical understanding of human existence, Caldecott shows how the rationalism that has reduced western education to something purely utilitarian will be overcome through a fresh appreciation of the transcendentals of truth and goodness, but only where the neglected transcendental, beauty, is allowed to work its influence.

Shadowflash, I don't recall your response to any of my posts... I usually do recall them... But I do agree with one thing you said... «human mind hates being wrong» But I see it differently then you do... I see human mind and human understanding being the stumbling block and point of pride, which prevents man from seeing the reality of his real condition, and the need to humble himself in order to be able to see himself as he is, and seek the help of His Creator without whom he is a living, moving shell, yet, without the vital part of him being alive, which would make him complete.

The fact that Whitehead understands human experience to consist in discrete «drops» or «actual occasions» of experience may be an example of the fact that Whitehead's generalizations were developed from more than one starting point, in this case modern quantum theory as well as psychology.

And the ferocity of the tenor of the responses points toward what these socially constructed understandings — the work of human hands and minds — have become: idols.

The three books — Science and the Modern World, Process and Reality, Adventures of Ideas — are an endeavor to express a way 0f understanding the nature of things, and to point out how that way of understanding is illustrated by a survey of the mutations of human experience.

As a Christian, I understand that life begins at conception, (I don't care how wicked men define when life begins) and such a flippant disregard for human life to the point of willful and guiltless murder is demonic.

In the process, Kugel also asserts that the existence of religion is best understood through the limitations of human existence rather than through the order in nature that points toward a Creator.

Our subconscious understanding of the laws of physics and the natural laws He has set forth to allow our existence to come about can not be observed, and to say that He is flawed because we see disease is viewing things from a very limited point of view, that being a living human being with an aversion to disease and loss of health.