Sentences with phrase «understanding of the human experience»

«Technology will obviously be important, but employees will also need an understanding of human experiences and interpersonal communications.»

Like a good number of quintessential «80s comedies, «Mr. Mom» is fortunate enough to be written by John Hughes, here proving that he has an understanding of the human experience beyond the teen years.

Each was a consolation to me, but also a challenge — a challenge to imagine others better, and to expand my understanding of human experience.

Research findings from positive psychology are intended to contribute to a more complete and balanced scientific understanding of human experiences and ways to foster thriving in individuals, communities and societies.»

Not exact matches

Mark Youngblood, author of «Dear Human, Master Your Emotions,» shares his experience with learning to understand and react to our emotions correctly.

First, managers must have a basic understanding of human behavior, and how experiencing positive emotions is at the root of human motivation — we are wired for it.

• What is human - centered marketing and why it is important now • The three critical phases of a human - centered approach • How to research and develop human understanding of customers • How to use personas with human - centered marketing • How to understand human - centered experience scenarios and plan for them • How to humanize content and messaging to connect with customers

Context on not only how businesses are impacted by changing technologies, but also getting new contextual understanding of how the individual buyer and human experience is changing.

We want to understand the human experience contextually, the scenarios where they unfold, and the mental models of buyers.

Hatred founded on a lack of experience or understanding of fellow humans is the worst any person can possibly be, and no nationality or religion will make it otherwise.

I think knowing that he was a long time and very trusted confidante of Pope John Paul II, knowing he had experience as disciplinarian of the clergy, and knowing he had a clear (as any human can) understanding, and knowledge of scripture is why he was picked to be Pope.

If, as Hartshorne does, one uses one's prior understanding of various types of human experience as the source of generalized descriptions which together constitute the final concept of experience, how does one decide whether the generalizations have been radical enough to support application to all — including nonhuman — experiences or were sufficient only to cover human experiences?

This model invites students to see the New Testament as the product of a profoundly human process of experience and interpretation, by which people of another age and place, galvanized by a radical religious experience, sought to understand both that experience and themselves in the light of the symbols made available to them by their culture.

Play's transcendent dimension, its experience of the meeting of the holy and the human spirit, is fully understood as transcendence only in light of the Spirit's further definitive work on Lewis's behalf, his introduction of Lewis to the person of Christ.

It takes seriously the fact that humans always seek to understand and interpret their experiences, but that certain experiences force more radical and inclusive types of interpretation.

Berger wishes to speak of «a God who is not made by man, who is outside and not within ourselves,» but he limits his act of faith in such a God to projections outward from common human experience, i.e., to signals of transcendence70 The result is that Berger is left finally with his own experience alone, a consequence that weakens his understanding not only of Christian theology but ultimately of play as well.

Right conrad, it's better to understand why people have these experiences - and by now we have a good, solid understanding of the fallibility of human reasoning, and the pitfalls it leads to.

If the data of philosophical reason are natural, that is, if they are given for human experience independently of historical conditions, then natural theology as commonly understood becomes a major possibility.

They may not have much human understanding of marriage as each may have grown up with parents who have divorced or never married, and many of their friends and acquaintances will have that experience too.

If the concepts of relational power and aesthetic value are accepted as more adequate categories for understanding human experience than those arising from substance metaphysics, then we must obviously change our images of ideal personhood and ideal communities.

Two sentences in the discussion of reason in the earlier version of the report could be taken to support the use of such analysis: «By reason we relate our witness to the full range of human knowledge and experience,» and «By our quest for reasoned understandings of Christian faith we seek to grasp and express the gospel in a way that will commend itself to thoughtful persons who are seeking to know and follow God's ways.»

Just as Karol Wojtyla undertook a phenomenologically saturated analysis of modern human experience, so must we try to dig deep for an understanding of what is happening under the surface of the events of our own time.

The experience of God is always greater than human understanding.

Lolli writes: «A realistic understanding of the pleasurable connotations of addiction to alcohol will help the therapist to alleviate his own emotional problems relating to «pleasurable» experiences in other human beings and thus make his work with the alcoholic more effective.»

In the following part of this book five fundamental experiences will be described as forming a basis for a religious understanding of human existence.

To be sure, the parables are understood more profoundly in the light of the full disclosure of agape in Christ; but that revelation illumines what is already pressing for recognition in human experiences of love.

your understanding of the change process is very simplistic, because your mind is not open, you specifically believe already in the traditional doctrines, Dogmas as shown in thousands of years of history evolves, and the need for input variables, meaning the diversity of religious belief is necessay because nature through his will is requiring this to happen, we are being educated by God in the events of history.In the past when there was no humans yet Gods will is directly manifisted in nature, with our coming and education through history, we gradually takes the responsibilty of implementing the will.Your complaint on your perception of abuse is just part of the complex process of educating us through experience.

When we add to this the understanding oft the teaching of Jesus reached in connection with Luke 11.20, we may claim that the meaning is: «the Kingdom is a matter of human experience.»

Everything in the Jewish and Christian understanding of God would be lost if God were thought to be a static and inert being rather than the living deity who acts in nature, history, and human experience.

To recognize the factual nature of values as responses of actual human beings in actual or imagined situations is to remain on the solid ground of experience which all can understand.

The story could be heard and understood by anyone who had experienced the depth of love in a family with its dilemmas and decisions, and Jesus uses it as a lesson about God which is reflected in the human situation.

These, he discovered, could also provide a framework for understanding complex processes in any domain of experience, including human societies.

On the contrary, religious experience is to be understood in the light of Whitehead's insistence that «in human nature there is no separate function as a special religious sense (RM 123).

As Troeltsch understood, these features of human experience can not be separated.

Whitehead's philosophy requires a broader conception of time, for example, one which will allow for the reality of the past in the present, a concept that the traditional metaphysician would likely judge as intuitively false, leading to the additional judgment that much of human experience is appearance rather than reality, a position which we reject, having come to a greater understanding of Whitehead's metaphysics.

We have come to the question of suffering in human experience as we try to understand atonement.

They have moved beyond religious frontiers to the frontier — which no thinker, however, brilliant can ever cross — to the meeting place of the human with the Divine where we find ourselves like Job speaking of things we do not understand, of things too wonderful for us to know and where, in God's mercy, we may experience the reality of the One God whose glory passes our understanding.

Shailer Matthews once accurately described most theories of atonement as «transcendentalized politics».3 It is God who redeenns man, and what God does can not be identified with any human experience or form, though it penetrates human understanding.

In this chapter I have attempted to present an understanding of our human existence which is true to the facts, so far as we know them, which makes sense of and gives sense to our experience, and which indicates what is meant when we speak, as we do, of the worth and value in our lives.

When I try to understand my experience of being human, I find that perhaps the most prominent feature is my memory.

To have experienced and understood, in order to teach others to experience and understand, that all human enrichment is but dross except inasmuch as it becomes the most precious and incorruptible of all things by adding itself to an immortal centre of love: such is the supreme knowledge and the ultimate lesson to be imparted by the Christian educator.

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.

The horizons of meaning within which humans experience, reflect, question, imagine, and act have certainly changed in different times and places, and thus the understanding of what it means to be a «subject» has changed.

Yet implicitly it was constituted as a constructive or normative project: What it presented as a description of human voluntarism in fact had to displace a very different form of human self - understanding and long - standing experience.

Instead of understanding, as James le Fanu writes, that «the implications of mortality are intrinsic to a proper grasp of the human experience», we choose to sanitise the things of death, including the language we use to describe it (in Last Things, Tablet, 29 November 2014, p. 28).

I also believe that all human understanding and experience of it is relative.

As his mind turned increasingly to philosophy, the physicist in him sought to understand the whole of reality and not only man, whilst the aesthete in him interpreted all reality by extrapolation from human experience, thus finding aesthetic value in all actuality.

A relational theology of death seeks to understand the human experience of death consistently according to the general principles of this metaphysical view.

That is the cosmological view which understands reality in terms of nature, i.e., what is given objectively in human experience.

Not much experience is needed to be fully aware of human weakness and to understand that human beings and especially the young, who are so exposed to temptation need incentives to keep the moral law, and it is an evil thing to make it easy for them to break that law.