Sentences with phrase «very human sense»

Yet Stella's outsize gestures comport with a very human sense of his limits.

Not exact matches

By trying to convey a sense of human warmth in a very different business, Betty Heirich is also seeking to achieve a competitive edge for her company.

I also developed a very strong sense of fellowship and the inherent good that is the most common thread and stabilizing factor among my fellow human beings, despite their faith or lack thereof.

That concept is not easy to teach or warm one's hands over without considerable effort, but it is not impossible to convey even to young children the sense that the real meaning of Christmas lies precisely in the combination of magical ceremonies and the grown - up message that in the very midst of our human selfishness, the waylaying love of God has broken through to us unconditionally.

One can very well agree that Christian existence has always been an ontological possibility for man, in the sense that it does not entail «changing human nature into a supernature, «54 and yet say that it is an antic possibility only for those in a certain historical situation.

The conviction that this something must be both subject to empirical scientific examination, and workable in the sense of allowing and demanding human effort, was stronger in the last period than in the earlier years, very certainly because of the awesome advances in science, and especially in the arts of war.

Nevertheless, while acknowledging that this notion of freedom in its individualistic extreme can not remain uncriticized, we must also assert that the sense of personal human dignity is very much a feature of any modern definition of human existence and can not be facilely discarded.

I do not believe there is any theme more central to Lewis's vision of human life in relation to God, and I think there are very few indeed who have managed as well as he to invoke simultaneously in readers both an appreciation for and delight in our created life, and a sense of the pain and anguish that come when that life is fully redirected to the One from whom it comes.

Thirty years later — after Mary Ann Evans had come to London and become Marian Evans, then (in her mind, though not in English law, since the man with whom she lived was married to another) Marian Lewes, and ultimately the great and famous novelist George Eliot» she wrote in very similar terms to Harriet Beecher Stowe: for the good of humankind, orthodox Christianity must be replaced by an ethical religion that would instill in us «a more deeply awing sense of responsibility to man, springing from sympathy with the difficulty of the human lot.»

That insight is nothing other than the understanding that while in one sense God is indeed unalterable in his faithfulness, his love, and his welcome to his human children, in another sense the opportunities offered to him to express just such an attitude depend to a very considerable degree upon the way in which what has taken place in the world provides for God precisely such an opening on the human side; and it is used by him to deepen his relationship and thereby enrich both himself and the life of those children.

It rests upon an inchoate, frequently dimly understood, sense that life in itself is valuable, that human life is especially valuable, and that somehow the very grain of the universe is on its side.

He is «man of God» at least in the sense that his office is as such a human acknowledgment of the sovereignty of God, as the Church in its very existence is a confession of faith in God.

For Bergson, like many process thinkers (Peirce, James and Dewey come particularly to mind), the entire concept of «necessity» only makes sense when applied internally to abstractions the intellect has already devised.11 Of course, one can tell an evolutionary story about how the human intellect came to be a separable function of consciousness that emphasizes abstraction (indeed, that is what Bergson does in Creative Evolution), but if one were to say that the course of development described in that story had to occur (i.e., necessarily) as it did, then one would be very far from Bergson's view (CE 218, 236, 270).

This sounds very «New Age - ish»... not that it matters because your explanation of it makes the most sense I have heard to explain what the spirit of God is doing amongst humans (promoting love, unity, forgiveness, reconciliation, etc).

The words are at best a very rough translation and they convey a sense which is in tension with Church Tradition concerning the uniquely spiritual (non-physical) human soul.

Very roughly, «body» refers to material things perceptible to the senses, «mind» refers to the processes of perception, reasoning, and learning, and «spirit» refers to human self - awareness and freedom of choice.

Very deep areas of the human being are reached by the senses.

At least Lenin, a very conscious heir of the Jacobins, had some sense of the gravity of the decision by human beings to take over the sovereignty that had belonged to God.

In this sense, true evil appears only in the very field where religion is produced, namely, in the field of contradictions and conflicts determined, on the one hand, by the demand for totalization which constitutes reason, both theoretical and practical, and, on the other hand, by the illusion which misleads thought, the subtle hedonism which vitiates moral motivation, and finally by the malice which corrupts the great human enterprises of totalization.

Moreover, we are sometimes afflicted with a sense of impending crisis, lending force to Niebuhr's observation that «one of the most pathetic aspects of human history is that every civilization expresses itself most pretentiously, compounds its partial and universal values most convincingly, and claims immortality for its finite existence at the very moment when the decay which leads to death has already begun.»

Allied to this very human concern for cheerfulness in his followers was a healthy stock of common sense.

Some would insist that each life is valuable, others might question whether some children with very severe brain damage are in any real sense capable of human life.

«Although such [explicit] revelation can not be necessary to the constitution of human existence, it can very well be necessary to the objectification of existence, in the sense of its full and adequate understanding at the level of explicit thought and speech.»

The feeling of shame stands in the way of any adequate satisfaction of the very wholesome human need for a sense of freedom and significance.

lol, yes clay i am an atheist... i created the sun whorshipping thing to have argument against religion from a religious stand point... however, the sun makes more sense then something you can't see or feel — the sun also gives free energy... your god once did that for the jews, my gives it to the human race as well as everything else on the planet, fuk even the planet is nothing without the sun... but back to your point — yes it is very hypocritical of me, AND thats the point, every religious person i have ever met has and on a constant basis broken the tenets of there faith without regard for there souls — it seems to only be the person's conscience that dictates what is right and wrong... the belief in a god figure is just because its tradition to and plus every else believes so its always to be part of the group instead of an outsider — that is sadly human nature to be part of the group.

Such notions have little or nothing to do with love; they are a matter of human justice which may be a mode of love's expression in certain situations but they are also very misleading because love is ultimately not concerned with «justice» in the vulgar sense — it is above justice, whose interest is either retributive or distributive, for the interest of love is with persons, persons in society with their fellows, and the fulfillment of selves in the giving - and - receiving which is mutuality or union.

He has, to be sure, answered this question, not only in his Scripture but in the very constitution of our natures: to choose life, to be fruitful and multiply, and to walk in his ways, which means among other things to understand that life makes sense and that human fulfillment resides in resisting the ever - present temptation to return to tohu vavohu — the primordial chaos and void.

Dalgleish's failing as a human being... is that he is very careful to avoid commitment; detecting is in a sense an ideal job for him, because although he is constantly interfering with other people, finding things out about them and coming into their lives in a very dramatic way, he must remain detached — he'd be an unsatisfactory policeman otherwise.

In short, everything makes sense, everything glows with life; and the flow of human sap rises to the very heart of the Christian faith.

Applying this in its widest sense, the surest affirmation we can make about the human future is that nothing will ever restrain Man from seeking to think and essay everything to the very end.

Those who speak for the church have, very commonly, a fine sense of what is morally unacceptable in particular human situations.

Such alienation or estrangement brings about a sense of human frustration, sometimes felt very keenly but more often and with most of us in something like Thoreau's «quiet desperation,» known at moments when we can not sleep or when we are not happy about what we have been doing or thinking.

It is cheaper, but it breaks down the very thing that the community wants to build up, the sense of sanctity of human life.»

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.»

For amid all the advantages of contemporary life, where fewer people suffer disease, hunger, or lack of opportunity than in years past, there still is probably no increase in the sum total of human happiness and very slight advantage, if any, in the main business of making sense of one's life.»

In a very real sense the birth of God, on our planet at least, awaits the outcome of our own human decision for entropy or emergence.

However, in other places Balthasar used «hope» in a very different, much stronger sense, akin to theological hope; in these instances the word was used to denote a supernatural reality which assures us that, even if human beings appear to reject God, he will nevertheless find a way to save them in the end (even in Hell).

There is but a short time between birth and death, and from the very limited nature of my particular historical and social context I can discover, like every human being, a sense of the ultimate worth of it all.

If the human is the final figure to be painted in, and therefore in some sense special or climactic, this is very much understated (v. 23).

I've found that beyond the different skin colors and facial features, humans usually have very similar sense of humor and treasure the same family values.

Asked whether he thought Lord Rennard was behind the times, he said: «He's a man in a very difficult position and I think perhaps, somebody who has got a sense of human feeling for him and I do, who's a friend and admirer, will understand the difficult position he's in.»

That cynical moment turned a very important human value upside down in the sense that, from that moment, as they stepped in and decided to just move into the capital and literarily destroyed so much human life and natural habitat, I told the world in one sentence that, the right of might now supersedes the might of right.

The idea of parallel universes — many worlds — is a very human - centered idea, as if everything has to be understood from the perspective of what we can detect with our five senses.

«It is very important that we maintain our sense of humility while recognizing the importance of our contributions to improving the quality of human life.»

Experiments under way at present generally address only pieces of the consciousness puzzle, and very few directly address the most enigmatic aspect of the conscious human mind: the sense of self.

Although the new data are «fascinating,» they «remain very contrived in the sense that they don't bear a direct relationship to what we see in the human condition,» says Colin Masters, a neuroscientist at the University of Melbourne in Australia.

Co-author Professor Daniel Mills of the School of Life Sciences at the University of Lincoln, said: «Humans are known to be very visual in both intra and inter-specific interactions, and because the vision of dogs is much poorer than humans, we often tend to think of them using their other senses to make sense of the Humans are known to be very visual in both intra and inter-specific interactions, and because the vision of dogs is much poorer than humans, we often tend to think of them using their other senses to make sense of the humans, we often tend to think of them using their other senses to make sense of the world.

«It makes sense,» says Austin Hughes of the University of South Carolina, Columbia, who recently published another analysis showing that malaria has been with humans for a very long time.

But also, I think one thing we really get a sense of is the extent to which he was deeply concerned with the problems of the human being in coming to know things and that that was very much a problem that was a problem of our bodies as well as our minds.

«It is important to note that depression is a very complex disease and also defined in the context of modern human societies, so we certainly can't say that our ancestors or Neanderthals were depressed in the modern sense.