Sentences with phrase «which human decisions»

The FMEC project aims to understand the interactions and the feedbacks by which human decisions and forest ecosystems influence each other.

Paul Voosen, who's one of my favorite science journalists these days, has written a fine piece examining the scientific and societal debate over the Anthropocene, the proposed term for this era in which human decisions (or indecision) will leave a durable mark in planetary systems and even in the planet's stratified rock.

«Richard Thaler has pioneered the analysis of ways in which human decisions systematically deviate from traditional economic models,» says cognitive scientist Peter Gӓrdenfors of Lund University, Sweden, a member of the Economic Sciences Prize Committee.

This agreement does not extend to the metaphysical obligation to which human decision is ethically bound, namely, conformity with the divine telos.

Not exact matches

Then there's the deluge of emails you feel guilty for not reading and responding to quickly, various forms of entertainment available and human nature itself, which tempts us to make irresponsible decisions and skews our priorities.

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.

He argues, most famously in «Thinking, Fast and Slow», a 2011 book popularising his work, that the mind (human, that is, not gorilla) incorporates two systems: an intuitive «system one», which makes many decisions automatically, and a calculating but lazy «system two», which rationalises system one's ideas and sometimes overrules them.

Humans are creatures of emotion, which means eliminating emotion from a decision isn't feasible.

Though many reading this article may believe that writing about human psychology is a strange topic when it comes to investing, wealth building, and wealth preservation, if we can not identify the psychological manipulations to which we fall victim, then we will not be able to prevent and avoid being manipulated into bad decisions or a state of inertia by the world's financial leaders.

The advent of binary option robot, which primarily advise traders on the best decisions that have more financial gains directly from their smartphone without the need of a human - assisted interface show that people in the local financial markets can now assess and access automated investment advice.

Also, trading often requires one to react in a way which is adverse to human nature, to be out ahead of the crowd, sometimes with little on which to base the decision.

Mr Ngole will argue the decision to exclude him is illegal under the European Convention on Human Rights, which protects freedom of speech and freedom of thought.

The value of human dignity, which takes precedence over all political action and all political decision - making, refers to the Creator: Only He can establish values that are grounded in the essence of humankind and are inviolable.

If, therefore, we discuss future human structures and institutions of the Church which would make possible a more active participation of the laity in the decisions of ecclesiastical authorities, such efforts should not be discredited in advance by saying that they would remain in any case subject to the good pleasure of the hierarchy.

For as well as theoretical reflection on the moral significance of a decision, there are other ways and means by which a human being can either become clear about the rightness and conformity to God's will of a decision, or at least improve the conditions for its correct formation: the general cultivation of courage, unselfishness, self - denial, the practice of the art of making vital particular decisions which can not be deduced by purely theoretical consideration as this art is taught by the masters of the spiritual life.

Certainly, similar to secular society the Church, too, rests on certain presuppositions which are not produced by the free decision of her members and their free association as such, but are the very conditions of her existence, namely human nature, the saving will of God, redemption through Jesus Christ, the general call of all men to the Church and the resulting «duty» to belong to her.

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.

If we evolved from the lower primates, then when we reached the stage of reflection and conscious choice (when the image of God entered into that line of primates), we made the decision to «sin» — to dominate and to kill in order to serve our own ends, rather than to follow the call of that «image of God» which had entered into the human creature.

Relying on prophetic passages, particularly from Jeremiah, McCabe demonstrated the frequency with which God is shown to speak in the conditional form of address with reference to future events.8 These conditional prophecies, McCabe argued, imply that God did not absolutely foreknow free human decisions.

A political decision, namely, against a state which as a totalitarian state can not recognize any task, proclamation and order other than its own, nor acknowledge any other God than itself, and which therefore in proportion to its development had of necessity to undertake the oppression of the Christian church and the suppression of all human right and freedom.

Since the future depends in part on man's consciousness and will, on decisions which have not yet taken place, no certainty of the future is possible within the boundaries of the human world.

This is the crucial question; it is the question which makes us understand that our day - to - day human life must be lived responsibly and seriously, with due regard for the consequences of our decisions and for what happens as a result of them.

An enduring and progressive democracy rests on common loyalty to a law of truth and right which is found and given, not constructed by human decision; and for the propagation and health of such democracy an educational system centered around this religious principle is required.

Thus people today are much concerned to assert, both in word and deed, that they can and do make decisions that count; that they do have a human dignity which is inalienable and which they must seek to awaken in their brothers and sisters; and that their responsibility is to do all that is in their power to make human existence a good and honest and true and harmonious one.

In this notion one can see the first stirrings of the existentialist philosophy according to which humans have no given nature, but define themselves by their decisions and commitments.

It is argued that process metaphysics takes the measured or clock time of physics and identifies it with the time which is relevant to human decisions and to freedom.

Cybernetic mechanisms are particularly illuminating in connection with the processes of decision - making, which belong to the sphere of human spirituality.

It removes the necessity for you to question human morals or to make your own moral decisions, because it lays out a set of simple rules upon which you will always fall back if things get a little too confusing or uncomfortable for independent judgment or consideration.

In this relation to one's fellow men dialogical freedom enters history even more deeply, because it is concerned not only with the sovereign God, but also with the decisions of human beings, by which it is determined and which, in certain situations, it has to determine itself.

In the theology of Karl Barth, for example even though scientific discoveries are affirmed within the realm proper to science, the only way to know God is through God's free decision to reveal herself / himself in Jesus Christ; any other way of attempting to know God, such as through the exercise of human reason, of which science is an example, is pretentious idolatry on the part of humans trying to play God.

Hence in order to stress this wider environment of human decision and action, I wish to make a case for the development of a theology which, by design, is concerned with the theory and practice of Christian biopolitics.

And since the world has a radical freedom, being in fact the realm of choice, such as we know at the human level in conscious decision but which in differing mode is present at every level, this may be not only a «natural» recalcitrance but a quite definitely elected refusal to move.

Stop believing in this useless God and make reasonable decisions which can be calculated on the human level.»

That was a nonsense, because baptism was the new circu - mcision of the human heart, much better than the circu - mcision of a small human limb, which is not responsible for our inner decisions.

Simply put, there is no neutral ground from which humans form moral and political judgments because such decisions embody an embrace of this authority or that authority.

«Energy decisions must be based... on values concerning the future of the world which human beings wish to inhabit... For Christians, the ultimate objectives of society are based on the biblical witness to creation, redemption, stewardship, justice and hope.»

The founder, Adam Smith, had a rather cheerful view of human economic activity, especially in societies in which strong moral foundations guide public behavior and free, competitive markets reward with better profits and higher wages those producers and workers who make good decisions.

Such a society will ensure that satisfaction of human needs takes immediate priority over the satisfaction of anyone's desires, and that the dignity of each individual is honored by providing opportunity for all persons to participate responsibly in decisions which will affect their individual lives and the common good.

It appears to have a mechanistic aspect in that the caller makes decisions which are weighed in his or her limited, human mind.

The reality of death as a fact: the inescapable element of decision and the consequences in searching appraisal: the social or communal nature of human existence, coupled with the honest recognition that no man is in and of himself a perfect agent of the purpose of God and the love of God: the joy of fulfillment with one's brethren in the imperishable reality of God: and the terrible character of evil — these were values which the older scheme somehow affirmed and expressed.

But this is not for Jesus the essential meaning of human life; for him its meaning is that man stands under the necessity of decision before God, is confronted by the demand of the will of God, which must be comprehended in each concrete moment and obeyed.

We should favour a system which gives freedom of decision - making, freedom of expression, freedom of human existence.

Thereby human rights terminology has often been used to justify decisions to provide aid or to terminate it; while human rights criteria - to the extent that there is such a thing in the aid policy of any donor - have been confined to the search for those human rights violations which could justify cutting off aid.

What is needed today, I believe, is the radical attempt to work Out a theological pattern for Christian faith which is in the main influenced by process - philosophy, while at the same time use is made of what we have been learning from the existentialist's insistence on engagement and decision, the understanding of history as involving genuine participation and social context, and the psychologist's awareness of the depths of human emotional, conational, and rational experience.

The human decider is first of all a decider about the arrangement of many other decisions, which in fact he or she does not make.

What is the matter with human affairs is that there is an accumulation of wrong decisions and actions that inevitably has produced a state in which right decisions and actions are more and more difficult.

If we ask how this difference arises, and if we press our question fully, we find that the answer is that in each occasion of human experience there is a decision determining the subjective aim of the occasion which may deviate from the full ideal offered the occasion in its initial phase.

In keeping with the authoritative tradition within Catholicism, it is the Bishops who hold final decision - making power over the direction of the Campaign, which they exercise in the first instance through the CCHD Subcommittee of their own Committtee on Domesitc Justice and Human Development, made up entirely of bishops.

It is not simply the explicit decision to limit the discussion which is important, but also the decision as to what the limits shall be (human activities) and the recognition of the relevant data being excluded (the wider cosmic processes) which are of interest.

Suffice it to say that the conceptuality which I accept — and accept because it seems to do justice to deep analysis of human experience and observation, as well as to the knowledge we now have of the way «things go» in the world — lays stress on the dynamic «event» character of that world; on the inter-relationships which exist in what is a societal universe, on the inadequacy of «substance» thinking to describe such a universe of «becoming» and «belonging», on the place of decisions in freedom by the creatures with the consequences which such decisions bring about, and on the central importance of persuasion rather than coercive force as a clue to the «going» of things in that universe.