Sentences with phrase «very human world»

They are still very in tune with their natural instincts and we force a very human world on them.

The following are additional feline specific behaviors and an explanation of how their senses can conflict with the very human world that we expect for cats -LSB-...]

Continuing education and educating others is an essential component in helping dogs live in a very human world.

Not exact matches

«This is a case of pandering to the very basest of human curiosity,» he told Reuters, expecting a favorable verdict to demonstrate «there is still privacy in the modern world.»

Turns out those human aliens don't love Earth very much, as the off - world Settlement Defense Front decides to wage war against the third rock from the sun.

«With this acquisition, Nokia is strengthening its position in the Internet of Things in a way that leverages the power of our trusted brand, fits with our company purpose of expanding the human possibilities of the connected world, and puts us at the heart of a very large addressable market where we can make a meaningful difference in peoples» lives.»

You are a human being susceptible to the shortcomings of your very fragile human psychology, and even if you think your portfolio is the best in the world, if you upchuck it during a bear market, it isn't much good to you.

There's Arkansas, bounty hunters, snakes real, human, and symbolic, being rescued from a snake pit by a very errant knight, a display of the gratuitous slaughter that comes when you take the law in your own hands, a deep commentary on place, displacement, the state of nature, and the techno - forces of the modern world and modern government, solidly American thoughts on law, property, justice, and keeping your word, and so forth and so on.

I believe this dominance has held humans back as a race and is the very reason for all the problems in the world today.

we are all very much the same beneath our world views, and as humans we have to get along or we are all doomed. . .

nobody has a right to mock about others, you are judged by your actions and deeds, it's not possible to know about every faith in this world, but how ignorant can human mankind be especially after innocent Sikhs killed in Oak creek Wisconsin which was very widely covered.

Theism explains everything we observe, argues Swinburne, including «the fact that there is a universe at all, that scientific laws operate within it, that it contains conscious animals and humans with very complex intricately organized bodies, that we have abundant opportunities for developing ourselves and the world, as well as the more particular data that humans report miracles and have religious experiences.»

We can be very defensive about the stupidest of things while ignoring the real issues of the world (I.e. Human suffering).

This not only helps to explain religion's primordial, irrepressible, widespread, and seemingly inextinguishable character in the human experience, it also suggests that the skeptical Enlightenment, secular humanist, and New Atheist visions for a totally secular human world are simply not realistic — they are cutting against a very strong grain in the nature of reality's structure and so will fail to achieve their purpose.

That summer I realized that the very ways in which «progress» was being made — e.g., dominant development policies as well as economic programs in the industrialized world — were all part of the total network of processes that were destroying the basis of human life on the planet.

And the proof of this is that today, in order to remain human or to become more fully human, all the peoples from end to end of the earth are being inexorably led to formulate the world's hopes and problems in the very terms devised by the West.

We may, if you wish, allow that he was sometimes imperfectly reported, and it is certain that we have a very inadequate «coverage» of the most important life the world has ever seen, but the more one studies these brief and incomplete records, the more unthinkable it becomes that they should be mere human fabrications.

Indeed the «world,» that is, human society, has not changed very much in nineteen centuries, and the message of salvation is as greatly needed now as then, or ever.

To assume, as some do, that God could not possibly give heed to as many people as there are in the world is to place upon him very human limitations.

Vorhanden, which Heidegger uses of the peculiar mode of being characteristic of inanimate objects, as contrasted with responsible human Dasein, I have translated by «tangible», as in Bultmann the antithesis is not so much between Vorhandensein and Dasein as between the tangible realities of the visible world and eternal realities, very much like the Pauline contrast of kata sarka and kata pneuma.

Gradations and differences are very important, and the study of human beings involves dimensions that are not relevant to the study of the natural world.

We observe that evil has no boundaries — the very existence of torture, and the fact that human rights organisations believe that over 80 % of the world's governments practice some form of it, shows that humans are not just content to be a little bit evil, but are most willing to be CREATIVELY evil, concocting new ways to inflict pain and suffering onto others.

While Jesus» world was in some respects very primitive in comparison with today's, in its fundamental temptations to the human spirit it was amazingly like ours.

But yet, the fact remains that in man's «common» experience, in those very human and historical — and sinful — limitations we know so well, we have the right to find in parabolic fashion creaturely representations of that which God is, and that which God has done, and that which God purposes to bring to pass in and for and through and with and to this his world and the men and women whom he has placed in it.

Since Jesus has now become «the man who belongs to the world» (Jaroslav Pelikan, Jesus through the Centuries), and since most of the Christian world now lives in the Third World, we will likely hear more of this radical, theocentric, and suffering Jesus with a very human world» (Jaroslav Pelikan, Jesus through the Centuries), and since most of the Christian world now lives in the Third World, we will likely hear more of this radical, theocentric, and suffering Jesus with a very human world now lives in the Third World, we will likely hear more of this radical, theocentric, and suffering Jesus with a very human World, we will likely hear more of this radical, theocentric, and suffering Jesus with a very human face.

To think of the self relationally is to think of its very existence as affected or constituted by the world external to the body, that is, by other humans, by plants and other animals, by the earth, and by the sky.

The world of human thought today presents a very remarkable spectacle, if we choose to take note of it.

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.

Therefore as i see it, in the context of an atheistic world view, defending human rights ultimately doesn't seem very defensible.

If we engage in the «de-mythologizing» of the Revelation to St. John the Divine, as we must also «de-mythologize» the creation stories in the book Genesis in the Old Testament, we realize that what is being said is that as human existence and the world in which that existence is set has its origin in the circumambient, everlasting, faithful Love that is nothing other than God — we recall Wesley's hymn, quoted a few paragraphs back, that «his nature and his Name is Love», and Dante's great closing line in The Divine Comedy about «the Love that moves the sun and the other stars» — so also the «end» toward which all creaturely existence moves is that very same Love.

... you can claim free will and by so cover all of the human actions done to the world but how can say that god is real and controls nature when nature has killed more purely innocent lives then anything in history ever... if god was just and comp@ssinate why send the wave that killed 300 thousand, why create the plague that killed nearly 75 million in the middle ages when nearly everyone was a VERY devout believer....

But the only thing that each of us can and should do is what we each must do ultimately alone, if we have vocations to be writers: Go off and write out of the very fullness of human experience about the very fullness of human experience and hope to find and affect contemporary readers and the greater world, and in the meantime leave the distracting and finally pointless diagnoses of who were the Catholic writers, and how much, and how well, how little, how importantly, to the critics and scholars.

Rather, it is in the very manner in which he develops and emphasizes the distinctiveness of the Christian story — focusing on its own internal criteria for truth without reference to publicly accessible criteria of common human experience and rational inquiry — and the relation between the church and the world.

It rises in the human heart because of the very goodness of the created world in which man finds himself.

In a world where every actuality incarnates God, even if in a very diminished way, the christological problem must be put quite differently: what is the special characteristic of general human significance defining a Christ - event, enabling Christians to confess that they find it decisively realized in Jesus of Nazareth?

Consequently, a civilized society is but one further instantiation, among a myriad of such instances, of the ultimate creativity which underlies the very process of the world — it is the realization in human social experience of the inherent principle of «creativity - one - many» at work in all things.

A very helpful introduction is Birch, L. Charles, Nature and God (Philadelphia: The Westminster Press, 1965); also by the same author, «A Biological Basis for Human Purpose,» Zygon, 8,1973, pp. 244 - 260); «Nature, Humanity and God in Ecological Perspective,» in Shinn, Roger L., ed., Faith and Science in an Unjust World: Report of the World Council of Churches Conference on Faith, Science and the Future, Vol.

Readers of this magazine will know that it is our contention that the very existence of scientific laws, and the human «genius» in discovering, applying and refining them, are themselves an indication of the relationship between God, the Creator and Environer of the universe, and the material world in its all its correlative dependencies.

In the words of an ancient prayer, it is the visible expression of «that wonderful and sacred mystery» which speaks to us and works on us, through the very imperfection, weakness, error, and even the sin of the empirical institution, to manifest in the world of time and space the abiding reality of God's operation in the event of Christ for human wholeness.

Not sin, for it is thought of as a universal human attribute; nor forgiveness, for it is conceived as a mere event in the world of external objects, on which man by his very theories and proofs exercises judgment, asserting that divine forgiveness can and must be thus and so.

This world of ours is a new world, in which the unity of knowledge, the nature of human communities, the order of society, the order of ideas, the very notions of society and culture have changed and will not return to what they have been in the past.

We're talking about the human beings right now, at this very moment, in different parts of this world with no concept of the existence of Christ and christianity.

Humans are very good at this sort of thing and it was well within the experience of the writers of the Talmud to extrapolate from flash floods and imagine a one that covered the world.

'' Cult» is not regarded by its adherents as something «quaint» or particular at all; they regard it as the axis mundi, the very connection between God and the world, and that which gives humans their true place in the cosmos.

Now, the minor chord in this train of thought is that the very characteristics which make human beings potential paradigms of embodied divine aim in the world also give them greater scope for the persistent thwarting of divine aim.

(shamar)(Gen 2:15) A lot has been written on the implications of that verse and the meanings of those Hebrew words, but one of the amazing things to me is the fact that from the very beginning God was involving humans in what he was doing in the world.

To that tired and outworn approach to the problem of the Socialization of the Earth we may oppose an entirely different, very much more constructive interpretation, solidly and scientifically based on a new vision of Life and the World, of the grand phenomenon of human Totalization.

«This world of ours is a new world,» wrote Robert Oppenheimer in 1963, «in which the unity of knowledge, the nature of human communities, the order of society, the order of ideas, the very notions of society and culture have changed and will not return to what they have been in the past» (Saturday Review of Literature, June 29, 1963, p. 11).

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.»

is trying very hard to divert the issue and score some sympathy both back home and world over, saying how much they value human life and how much concerned they are.