Sentences with phrase «very world we experience»

The conclusion suggested by all these studies, then, is that the very world we experience — what we call reality — is shaped by symbols.

Not exact matches

«Having that experience I thought, would it be possible if we did this on a regular basis, and we were able to coordinate so that we could all be very productive even though we were all in different parts of the world?»

«For that next hour, their experience on Facebook will be very much like the experience that millions of people around the world have on Facebook on a 2G connection,» Alison says.

Phil Blair, Manpower NO: Economic adviser to the president is a very important job and not one that should be sloughed off to a newscaster with no recent economic experience in the real world.

To conclude, over the past decade and in a very volatile world, Australia has achieved the inflation target, avoided a major economic downturn, seen remarkably little variability in real economic activity in the face of enormous shocks, experienced a fairly low average rate of unemployment, and had a stable financial system as well.

Such recommendations, powered by artificial intelligence, are a very familiar experience online these days, but they're also increasingly being worked towards in the brick and mortar retail world.

Iceland is clearly experiencing some stage of a housing bubble, which is more proof that the world has learned very little from the Global Financial Crisis and is therefore doomed to repeat it, though likely on a far more devastating scale.

Cotton prices also experienced a second consecutive quarter of very strong gains, on forecasts that world demand would substantially exceed supply next year.

As was the case one year ago, the March quarter witnessed a strong rally in world stock markets, with very few countries experiencing losses.

They claim it's a life changing experience, that their god is so powerful yet history has repeatedly shown it does no such thing because let's face it if they truly followed the teachings of their Christ, this world and specifically America would be a very different place.

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.»

The world has learned through very hard experience that religious pluralism encourages and enables contributions from all; while religious discrimination is often the source of conflicts that endanger all.

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.

What I experience as I stand in face of — and in the very depths of — this world which your flesh has assimilated, this world which has become your flesh, my God, is not the absorption of the monist who yearns to be dissolved into the unity of things, nor the emotion felt by the pagan as he lies prostrate before a tangible divinity, nor yet the passive self - abandonment of the quietist tossed hither and thither at the mercy of mystical impulsions.

«If you had ever experienced the thought world and the feeling world of unbelief in which I grew up, you would see how very important those beliefs are.

William James had a prolonged identity crisis during which he experienced his world as stagnant and he became very depressed.

Three children experienced a series of extraordinary visions in 1917 and were given a message that was both extraordinary and very ordinary: people must pray and do penance (that was the ordinary bit; these things are central to Catholic life, always have been and always must be) and failure to do this would ensure that evils would be spread by Russia across the world (an extraordinary statement to make to children living in an obscure corner of Portugal with limited access to any knowledge of Russia or indeed to anywhere else outside their local area).

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.

But the reaction was intensified as another basic presupposition of membership was contradicted: the experience of church, rather than providing a way out of this world, was increasingly being set in the context and language of a very disturbing and complex «now.»

It suggests that the whole of nature is part of the divine self; it shows how the exploitation of nature impoverishes the very richness of divine experience; it encourages a respect for the intrinsic value of individual organisms; and, in saying that God loves the world as a self loves a body, it suggests that embodiedness itself is a good to be cherished rather than an evil to be avoided (McFague, 74).

What I care about is who is smarter, has more experience with foreign policy, has done more to avert a financial meltdown that could very well have spelled disaster for the world economy, got rid of Ghadafi and Bin Laden, which is certainly more than Bush did, who has shown restraint in his remarks instead of recklessness.

In addition to dramatizing Charlotte's immersion in this world, Wolfe also explores the parallel difficulties experienced by three very different male students as they try to figure out what it is to be a man.

By this distinction of two modes of passivity — of receiving forms - Aristotle sets off the world of conscious experience from the world of nature, but in such a way that not only the objects but the very workings of nature are included as part of what is felt.

Yet when the ecstatic returns to the world, he must by his very nature seek to express his experience.

In his view, and in the view taken by most sociologists of religion, the symbolic realm is both prior to and constitutive of our very experience of the world.

A prehension is not so much a relation as a relating, or transition, which carries the object into the makeup of the subject.1 White - head's «feelings» are not states, but» «vectors»; for they feel what is there and transform it into what is here» (Process and Reality 133).2 He was writing a theoretical transcript of the fact that you feel this moment of experience to be your very own, yet derived from a world without.

The International Monetary Fund (IMF) has published very robust research involving more than 140 countries around the world which demonstrates that countries with extreme levels of inequality (1) tend to experience much slower rates of economic growth; and (2) are far more susceptible to the kind of severe financial / banking / credit crisis that America just went through five years ago.

«By its very nature trust is substantiation of trust in the fullness of life in spite of the course of the world which is experienced.»

They are not prepared to agree with the medieval hymn - writer who said that «the times are very evil» — if by those words it is being said that the world itself, the things of this world, the experiences known in this world, are in and of themselves bad.

The more I share my experiences of being an indigenous Christian, the more I hear other people say the same — that we are participants in a world we don't quite belong to — which is the very experience of Jesus, from the day he was born.

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.

This cheerful way of looking at the world, which is part of the very structure of American culture, can be seen in the experience of all newcomers to the country of what the sociologist John Murray Cuddihy has aptly called the «ordeal of civility.»

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.

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.

After my own Damascus Road type of experience I found I was very alone in the world after thinking my life would be so grand after that event and would find many that would accept me and love me, and would understand what had happened in my life.

For Indian man, sense experience was the most superficial and illusory aspect of the soul's life, whereas it constituted the very selfhood of man in Homer's world.

Knowing the very real difficulties that so many people experience simply trying to survive in the modern world and knowing also how easily weak faith can be crushed, we should strive to be flexible and kind when dealing with parents.

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.

The process - relational model of God as the most extensive exemplification of primordial creativity, with every worldly occasion in its own process of becoming; the process - relational concept of God as the principle of order channeling the world's becoming toward ever richer and more harmonious experience (the primordial nature); and the process - relational concept of God's preservation of every worldly occasion in God's own everlasting becoming (the consequent nature), with each such occasion evaluated and positioned for its greatest possible contribution to the divine life — these perspectives on divine reality which process - relational thought claims to find exemplified in the very nature of things are separately and together congruent with and supportive of the biblical images and events which describe the «already» in inaugurated eschatology.»

One's own adverbial experience of God's unconditioned love may not penetrate the self and its conditions of worth because it is the very nature of sin to look to the created world for its justification and worth.

John Paul II well understood, both from his rootedness in biblically based teaching and from his experience of living under both the Nazi and the Communist totalitarian regimes, why both of these evil regimes were so threatened by the very presence of the Jewish people and the Catholic Church in the world.

They do not know that at this very moment scientific thinkers have abandoned that older mechanical picture of nature and have come to see, even to insist, that science does not exhaustively describe the whole range of experience nor everything in the world of nature.

As soon as information is acquired, it is very rapidly replaced by still newer information... Instant communication insures that all factors of the environment and of experience co-exist in a state of active interplay... The new electronic interdependence recreates the world in the image of a global village.

My faith has power and authority, it is tangible and very evident to me, I have seen healings, not imagined, I have experienced the literal power of God knock me down as a sign and wonder, I have experienced joy unspeakable to the point that I could not stand it and could not stand up anymore, My God is very real and all powerful and shame on you brothers and sisters presenting a powerless gospel to a lost and dying world, REPENT CHURCH and return to the true church of the book of acts.

Many in this context have pointed very strongly to the «growing gap between the rich and the poor that has ensued whether this is experienced locally, nationally or internationally, and how the «open and borderless world of economics» that has emerged has destroyed local and national economies and created conditions for the untold new sufferings of people.

In fact, though, there are very good positive reasons to make our own experiencing the central model for understanding the physical world.

Faith must always be able to speak of the Word which is actually present, and to speak to the actuality of the world and experience which it confronts; otherwise, it will relapse into immobility and silence, thereby betraying the very vocation of faith.

In modem times, the emergence of dalit literature in almost all the Indian languages is a very remarkable phenomenon.6 They constitute a very important resource for the dalit people for the development of a dalit theology from out of their world of experiences.

For the world that man experiences is inseparable from the very nature of God.

Buddhist compassion, Christian love and the sentiment of fraternity in revolutionary France are not versions of a single attitude; they are very different ways of experiencing and being oriented toward self and world.