Sentences with phrase «way most humans are»

Not exact matches

It's a reflection of virtually any human interaction, in a way, though a slightly skewed one: The loudest voices aren't always the most popular ones, but they're the ones that most often get heard.

These aren't necessarily groundbreaking ideas, but they do show the ways technology is being integrated even into the most human elements of the hiring process.

The most ambitious element of Brooks's scheme was designing Baxter to be trained the way humans learn things — by having someone show them how to do it — instead of having to be programmed by experts.

Indeed, up to 95 % of human behavior happens at a subconscious level, leading to «gut decisions» which is the most natural way to make a decision.

If we can manipulate gut bacteria, we might be able to find new ways to treat some of the most intractable human diseases, even surprising ones like depression and anxiety.

With > 200 CEO applications per day and most approved Memberships taking between 1 - 10 days to be claimed, there is no accurate way to associate the generic UIN with a real human being.

These tools are most useful for traders because they allow us to look at price activity in an objective way (without the human error that is associated with other types of forecasts).

As humans, we're wired in a way that avoiding pain is much more important to our survival than gaining pleasure is (most of the time, anyways!).

The only way to find compatibility in such a worldview is by accepting a religion with no authority on the most meaningful matters of human existence.»

If that is true of the gospel's most counterintuitive claim — that it is through the unjust death of a just man that the world is redeemed — it is also true of his claim to be the truth that is the way to authentic human life, and to eternal life.

Since most humans tend to conform with the views of the majority, convincing a person that the majority approves of a claim is often an effective way to get him to accept it.

When speaking this way about Scripture, most theologians are about to say that as a result of the Bible being a human book, it should not surprise us to discover that the Bible has errors.

In this way, by the most shocking of theological twists, we learn what God is truly like only after we have learned what a human is truly supposed to be.

To me the most ironic of all are the ones who think God wanted a human blood sacrifice, and the only possible way to get on God's good side is to acknowledge that.

He calls me back to his simple Way again and again, and I am unable to stop loving him or to stop believing that the way he lived is the most authentic, human, kind way to liWay again and again, and I am unable to stop loving him or to stop believing that the way he lived is the most authentic, human, kind way to liway he lived is the most authentic, human, kind way to liway to live.

If the Bible is a myth, it would be the truest and most helpful myth ever written, and I would still read it, study it, teach it, and try to follow it... especially the parts about Jesus, for He (even if he didn't really exist) represents the truest way to be human.

Many students of humanity are willing for reductionism to have its way in the rest of the world, but most are determined to adopt a quite different approach in the study of human beings.

My view is that when God called Abraham he knew he was going to work through flawed human beings to bring about redemption... and that the fault lines run forward then all the way to the cross, the most wicked thing humans ever did and the most loving thing God ever did.

The author holds that the most unequivocal way in which Wesley was liberal was in his insistence on human participation in the process of salvation A second respect in which Wesley was clearly liberal in his own time was his attitude toward those with views differing from his own.

Perhaps the most unequivocal way in which Wesley was liberal was in his insistence on human participation in the process of salvation.

One of the most helpful ways a congregation can engage in pastoral care is by studying issues that might create moral dilemmas before they are brought to the church in the form of real, live, human beings.

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.

We live in an age whose chief moral value has been determined, by overwhelming consensus, to be the absolute liberty of personal volition, the power of each of us to choose what he or she believes, wants, needs, or must possess; our culturally most persuasive models of human freedom are unambiguously voluntarist and, in a rather debased and degraded way, Promethean; the will, we believe, is sovereign because unpremised, free because spontaneous, and this is the highest good.

After all, most humans have been wrong in significant ways about moral values during most of history.

I've seen humans as nothing more than highly evolved primates, but I've also seen them as made in the image of God; I've seen children suffering and been convinced there is no God, but I've also sensed God's presence as I've reached into that same suffering; I've convinced myself that doing whatever I wanted was the most exciting way to live, but I've also found abundant life in being humbly obedient to Jesus.

It's also one of the most basic human impulses, and that's why Jesus wanted to challenge it: He wants his followers to trade a human way of thinking for a kingdom way of living.

The only «way out» is to state in some fashion that the bible is not literally true, which opens up the «word of God» to human interpretation, I personally think that's perfectly rational, but I'm guessing most fundamentalists would disagree.

Satan bbjss was once God's loved son and the most handsome of all God's sons... Satan's downward spiral was his desire to be like God in every way which Satan could never be... Satan, along with all his brothers who found him to be their leader did rival God and God's faithful sons and war ensued... Satan along with all his northerly followers were cast out of their heavenly abode and sent to the celestial earthen plains to live among us humans... Thusly the fallen sons of God saw the daughters of mankind to be fair and they took from mankind all the women that they willed...

In order to settle this issue, our Creator, Jehovah God, has allowed mankind to be ruled by Satan (though most are unaware of it, 1 John 5:19) for over 6000 years of human history to prove beyond a shadow of a doubt that Satan's way of ruling is a miserable failure and while at the same time to see who will firmly support Jehovah God's rulership.

I believe the most promising way of restating Whitehead's project of generalizing beyond human experiencing is in terms of the principles outlined in this discipline.

At this stage, it is Catholic teaching itself which is felt in some obscure way to be responsible for the abuse, rather than human failure at the individual and institutional level, and other Christian denominations are beginning to wake up to the fact that this is a brush with which they too are ultimately tarred, since (C. S. Lewis again), most Catholic teaching is simply Christian doctrine.

Because of this, and because human experience is so complex, conscious introspection is not the best way to examine experience for its most fundamental elements.

Creation from nothing, the origin of death among humans, the murder of Abel by Cain, a cataclysmic flood of judgement, the righteous judgement of Sodom and Gomorrah, the Mosaic origin of the Torah, manna from heaven, the reliability of Deuteronomy, the driving out of the Canaanites, Isaiah's authorship of the servant songs, and so on — it's almost as if Jesus and his followers went out of their way to validate all of the most awkward apologetic curveballs in the Old Testament just to make life difficult for post-Enlightenment Western interpreters.

I think that most of this is baby talk, a way for the infant human race to understand his own nature.

The truth is that St Paul has the most to do with the diversity of the early Christian Church (Followers of the Way), but today religion is used politically and otherwise to divide humans into «us» as against «them».

You say that most evangelicals believe «something miraculous» happens to make unborn babies human from the moment of conception, but you argue that «there is no way to prove that they are right.»

But on the other hand, when in talking about sin one talks only of such sins, it is so easily forgotten that in a way it may be all right, humanly speaking, with respect to all such things up to a certain point, and yet the whole life may be sin, the well - known kind of sin: glittering vices, willfulness, which either spiritlessly or impudently continues to be or wills to be unaware in what an infinitely deeper sense a human self is morally under obligation to God with respect to every most secret wish and thought, with respect to quickness in comprehending and readiness to follow every hint of God as to what His will is for this self.

Precisely that kind of man, «transported by his passion» — in this case his being caught up into a relationship with God in Christ, although it may very well be true in other ways as well, since to be «transported» by passion is to enter upon the most profound experience possible to human beings — precisely such a man does feel and know what is nothing other than «the secret of the universe».

And, oh, when the hour - glass has run out, the hourglass of time, when the noise of worldliness is silenced, and the restless or the ineffectual busyness comes to an end, when everything is still about thee as it is in eternity — whether thou wast man or woman, rich or poor, dependent or independent, fortunate or unfortunate, whether thou didst bear the splendor of the crown in a lofty station, or didst bear only the labor and heat of the day in an inconspicuous lot; whether thy name shall be remembered as long as the world stands (and so was remembered as long as the world stood), or without a name thou didst cohere as nameless with the countless multitude; whether the glory which surrounded thee surpassed all human description, or the judgment passed upon thee was the most severe and dishonoring human judgement can pass — eternity asks of thee and of every individual among these million millions only one question, whether thou hast lived in despair or not, whether thou wast in despair in such a way that thou didst not know thou wast in despair, or in such a way that thou didst hiddenly carry this sickness in thine inward parts as thy gnawing secret, carry it under thy heart as the fruit of a sinful love, or in such a way that thou, a horror to others, didst rave in despair.

If Philip Larkin's fine words about An Arundel Tomb (that what remains after death is our loving) are the truth — and something deep in human existence affirms that they are — then what matters most of all about any one of us is the way in which and the degree to which we are enabled to contribute, however imperfectly this must seem to us, to the delight of God and the implementation of God's will and way in the world.

Part II argues that the most fundamental Protestant principle requires that the economy be subordinated to broader human values in a way that is not now the case.

Cobb ignores the ways corporations, where permitted to develop, are breaking down the barriers between peoples and are allowing the grandchildren of peasants to develop relationships, group solidarities and cosmopolitan understandings that for most of human history were available only to a few elites.

Both I and St Thomas consider that the soul continues to exercise thought and understanding (and indeed will, which is intellectual appetite) after death, and, as St Thomas explains, this can not be in synergism with the imagination in the way it is during human life, but is made possible in ways God provides, and in this way the life of purgatory allows the purification that most people need, while the Saints pray for the living and the dead of whom God gives them knowledge through their vision of Him.

This individualism has dismissed both the extrinsic and the intrinsic value of each human being in favor of material and professional indices of success that most people believe are due to luck as much as anything else (hence the increasing popularity of lotteries) Because the apocalyptic worldview of the early church has now been replaced with the desperate and meaningless finality of possible nuclear annihilation, eschatological expectations and hope for reversal of human fortunes have given way to a «present - only» scheme of refetence even in Christian theology.

Humanity is whacked in so many ways - but the most whacked humans work for CNN.

The most effective way to make your organization a human development center is to create growth groups to meet the needs of your members at their varying life stages.

In the Koran there is very little in the way of story material, most of it is made up of the forthright commands of Ali, or directives for the conduct of human affairs in the Theocracy, or poetic expressions of religious insight given to the prophets.

The positivist approach to nature and reason, the positivist world view in general, is a most important dimension of human knowledge and capacity that we may in no way dispense with.

My human body is the way that routing of experiences which constitute what I call my «self» can get itself expressed most obviously in the world and among my neighbors.

One of the «most distinguishing features» of humans (compared to other animals) is the way they view symbols, some of which are quite powerful, he said.