Sentences with phrase «which human understanding»

This sometimes leads to very emotional situations in which human understanding is often as important as legal skills.

Partially adopting its title from Plato's Allegory of the Cave, this exhibition is a parable for the way in which humans understand the nature of reality, form, and perception.

Not exact matches

Marsh calls it, «an eye - opening exploration into how children are raised around the world and how child - rearing can inform the understanding of human nature more broadly,» noting the author's most essential point is that «one of the things which makes humans special as a species is that we don't limit care to our own children.

As I argue in a forthcoming paper in the Georgetown Law Journal, there are cases in which we should think not in terms of the rights the corporation should enjoy, but in terms of the appropriate limits to be placed on the corporation, understood as a tool for achieving human objectives.

He outlines three forms of consciousness: the simple consciousness of animals and humans; the self - consciousness of humans, which includes reason and imagination; and cosmic consciousness, which transcends factual understanding.

What it does: The role of this bacteria, which is most well - known for causing syphilis and Lyme disease, is still not well - understood in humans.

The competition is the flagship program of the SSP, which promotes understanding and appreciation of science and the vital role it plays in human advancement.

It has been relegated to many narrow use cases involving pattern recognition and prediction (some of which are very valuable and useful, such as improving cancer detection, identifying financial risk and fraud, and other high performance computing applications), but it has not developed a general «understanding» of human interactions, human emotions, speech patterns and human responses to information.

With the recent hubbub around the Peeple app, which is attempting to be the «Yelp for Humans», Broad Listening is a more empathetic way to understand people without randomly reviewing them on an app.

At The Shealy Group, our professionals also understand that these tasks can add to the daily tensions faced when running a business — tensions which we can alleviate by providing human capital management outsourcing for small - to medium - sized businesses.

And I believe understanding this element of human nature — which I'll discuss in the next section — is key to building a life that: a) involves ambitious striving toward goals and having impact in the world, which contributes to a sense of meaning, and b) gives you a shot at realizing true happiness by avoiding a soul - sucking competitive rat race.

To understand the levels of compliance to which most of us can be manipulated without even realizing we are being manipulated, just research the 1961 Yale University Milgram Experiment and the 1971 Stanford Prison Experiment, both experiments in human psychology that demonstrated extreme levels of compliance in ordinary human beings.

Like many quants, they understand the limitations of the human brain, which has led them on their search for evidence - based investing.

They noted the «increasing departure from the basis of the WCC» — which they defined as primarily to restore unity to the Church — and cited «a growing departure from biblically based Christian understandings» of the Trinity, salvation, the gospel, the doctrine of human beings as created in the image of God, and the nature of the church.

Robert Reilly provides a relentlessly unsparing examination of the ways in which a radically new, and certainly destructive, understanding of human life and morality has been legitimated under the banner of gay rights.

Unfortunately, little attention is given to understanding how human dignity of the clinician is threatened and violated in the current health care environment... [which] has led to the systemic violation of the dignity of the clinician (and ultimately that of persons who are sick), created moral distress among clinicians, and the collapse of the healing relationship.

Ask any neuroscientist, neurologist, or neurosurgeon and they will tell you the understanding we have of the human brain is minsucule in relation to that which we DO N'T KNOW» about it.

I do find it hard to believe that God the Father would welcome Judas into Heaven with a «Your work is done» - type welcome, but I am looking at it with my human mind, which is perhaps incapable on any level this side of Heaven to understand the limitless love of God and Jesus Christ.

martinpaul i tend to think that religion only understands the human condition in terms of which god you believe in.

If God is so incomprehensible, maybe no human has ever understood what any actual God is, which would also mean that the God that humans have been worshipping never truly existed, correct?

It has allowed us to understand sanitation which has increased human health and life extending the average life span while increasing infant mortality rates.

But you won't hear it in what the experts tell you about Gadamer's greatness» for instance (to sample recent tributes), that Gadamer has revealed «the structure of hermeneutic understanding» and «described the way in which human beings come to terms with themselves.»

Such fevered inanities, which would be dismissed as the ravings of a madman had they issued from the likes of the Reverend Jimmy Swaggart, suggest why O'Brien is a poor guide to understanding the millennium now closing, or to assaying the human and democratic prospect beyond the year 2000.»

All of which is to say that this fourth view of nature and human nature contends we understand ourselves most truly by imagining neither that we stand apart from, dominate, and bend nature to our will; nor that we are some unnatural plague upon nature; nor that we are simply immersed in nature and lack both the power and the duty to superintend nature and possibly even improve it.

Understanding this new perspective on church is as difficult today as it was in the days of Jesus for Jews to understand a different perspective on Sabbath, but the basic principles seem to be the same: Church, just like Sabbath, is not supposed to be a bunch of human traditions which have become legalistic laws by which to judge one another's spiritual maturity.

Metaphysical realism, understood in a processive way, requires this triple sense of objectivity: novel human doings in need of guidance, long - enduring systems of belief that provide the schemata of interpretation by which that guiding can be done, and opportunistic skill in sculpting act and theory, fact and canon, into a coherent, fruitful basis for intelligent action.

If, as Hartshorne does, one uses one's prior understanding of various types of human experience as the source of generalized descriptions which together constitute the final concept of experience, how does one decide whether the generalizations have been radical enough to support application to all — including nonhuman — experiences or were sufficient only to cover human experiences?

What we need is a greater understanding of the environmental limits which most certainly exist regarding human intervention into nature.

The overarching interpretive rubric within which to understand the spheres of human life — and, for us here, in particular the family — is Augustine's statement, in Book I of The City of God, that the servants of God «have no reason to regret even this life of time, for in it they are schooled for eternity.»

Nonetheless, as this essay has argued, a key component in understanding John Paul's anthropology is seeing how holiness manifests a feminine structure to which all human persons are called.

Again, think of any human relationship (which are given to use to help us understand our relationship with God).

For a guide I would suggest Benedict XVI, who understood deeply that the quest for the truth of God which takes a living form in monasticism must lie at the foundation of any social order that is finally human and any political order that is truly free (See here and here).

Cardinal Ruini spoke of «false interpretations» of cosmic and biological evolution which «contribute more than a little to a purely naturalistic understanding of man» and which also lead to «the denial of the existence of a personal God distinct from the world» and the denial of «the transcendence of the human subject, made in the image and likeness of God».

The revelational rap against apologetic theology is that it either engages in a sellout to the «world» (the self - disclosure of God being so utterly relativized by human wisdom that Christians are unable to tell atheists anything that they don't already know), or it is an exercise in various intellectual imperialisms, such as: «We can prove the existence of God» or «If human culture really understood itself, it would find that it is striving toward that which we already have.»

This model invites students to see the New Testament as the product of a profoundly human process of experience and interpretation, by which people of another age and place, galvanized by a radical religious experience, sought to understand both that experience and themselves in the light of the symbols made available to them by their culture.

But as I sat quietly now at his funeral, I realized that it was probably the understanding against which all the spears of human pride had to be hurled and shattered.

What we know in Jesus Christ is that God loves us in a way which is reflected in, but transcends, our human understanding.

The dynamics of human development, of sexual relationships, and of interpersonal adjustment are now interpreted with insights which have not been available in the past, and we have discovered that much pastoral work has been done in ignorance of many factors which we need to understand.

We have been seeking to understand the structure of human life as a history of personal relationships in which God's grace works as transforming power.

I understand the Dogma aspect of it is observable evidence for something is king however, that in no way shape or form changes that various activity that Atheists preform which which reflect the human activity that people of faith preform.

Stephen Toulmin echoes these sentiments in an elegant statement on the cosmos understood on the model of our «home»: «We can do our best to build up a conception of the «overall scheme of things» which draws as heavily as it can on the results of scientific study, informed by a genuine piety in all its attitudes toward creatures of other kinds: a piety that goes beyond the consideration of their usefulness to Humanity as instructions for the fulfillment of human ends.

So then perhaps it is no poem, or at any rate not one for which any human being is responsible, nor yet mankind; ah, now I understand you, it was for this reason you called my procedure the most wretched act of plagiarism, because I did not steal from any individual, nor from the race, but from the God or, as it were, stole the God away, and though I am only an individual man, aye, even a wretched thief, blasphemously pretended to be the God.

The Church recognises the family as the building block of society and for good reason has carefully defended the understanding of family relationships and of human sexuality which is so intimately linked to the ordering of family life and the procreation of succeeding generations.

Humanity has always observed new things, which has led to new understanding about the Earth, the Bible, science, God, the human body and the Church.

The authors should be applauded for engaging honestly and thoughtfully with the scientific evidence in their search for an understanding of human nature which is consistent with the experimental evidence.

This doctrine makes sense for her when we understand the power of sin under which we live as «the power of produced things which dominates humans».32 Such an understanding empowers and directs practice appropriately.

However, if the subjects of study are concrete networks of human practices by which communities of faith attempt to respond to God faithfully, and if they are practices which mediate an understanding of God, then the movement of theological schooling is more like an engaged meditative gaze than it is like problem solving.

The area in which schools should have a very significant role to play (and where perhaps some Catholic schools currently underperform), is the promotion of a culture in which young people understand and engage with the Church's key teachings relating to sexuality and the inherent dignity of human life.

Ok, well at least you understand one situation in which somebody might want to kill another human.

David Brooks» recent column on genius, which offered a portrait of the Mozart who excelled by logging his ten thousand hours of rote practice to get on sooner to the good stuff, seemed to gibe poorly with not only our romantic understanding of unique human excellence but our practical....