Sentences with phrase «with human reality»

It is so limited by its narrow compatibility with the human reality.

Though united with her contemporaries through her candid engagement with human reality, Saville distinguished herself through her commitment to the medium of paint.

No wonder Iain Duncan Smith squirmed on television today when he was confronted with the human reality of his welfare «reforms».

At the surface level of the texts they have bequeathed to us, we search in vain for psychological insights or any attempts to correlate theological or ethical assertions with human realities which we label psychological.

Not exact matches

That was true since automobiles transformed our lifestyles while simultaneously killing thousands a day, and it's true in our current reality of mind - bending technological progress with entrepreneurs aiming rockets at Mars and envisioning artificial intelligence that makes humans look about as smart a house cat in comparison.

«The thing I love the most each year is coming up with what I call new «ancillary animals»» says Morris, who comes from a background in human - centric reality TV.

The legal profession can easily cease being useful to its clients whenever it no longer tempers guidance on the law with reality, particularly business reality, as well as the human desires of clients.

With Howard, it's about the human dimensions and social realities, and how everyone is responsible for creating tyrants.»

Contact with reality» which is to say, the actual operation of the legal system and its impact on society» is more likely to confront academics with the immutable truths of human nature than endless theorizing restrained only by the politically correct predilections of one's colleagues.

Poets like Wordsworth see the human person as capable of communing with the whole of reality, or at least with aspects in a deeper, more profound way.

Over the 42 years (and more) of being fascinated with the reality of God, I've explored the human experience in ways I'm not proud of, and had to come to grips with very primal realities that all human beings face, especially self - regulation, care and contribution.

Human beings need their invisible friend so they can cope with the reality of life on this planet.

In another publication, Fletcher wrote that «I am afraid that reality has overtaken Meyer's book and its flawed reasoning» in pointing out scientific problems with Meyer's work by citing how RNA «survived and evolved into our own human protein - making factory, and continues to make our fingers and toes.»

These have been formulated in different ways, but a typical list would cite life (including health, safety, and procreation); knowledge (including appreciation of beauty); holiness or religion (in the sense of harmony with ultimate reality); self - integration, justice, friendship (including marriage); and the kind of exercise of skill in work or play that enriches human life.

On the contrary, we can now envision all trees as analogical actualities, as transcendent symbols that participate in the reality that they signify, as having likenesses to us despite their differences from us, and thus as linking natural things with both human and divine things — and perhaps also with things demonic.

Participation in and enjoyment of such unserious activities as writing, singing, praying, contemplating, and dancing help to bring human beings into contact with an order of reality that stands apart from the realm of human making.

The mythical friend Gabriel was the mythical friend of Jesus the Messaih accompanying him all time as per the Quran readings... this mythical friend is the right hand for God and was sent to nearly all messengers of God to deliver teachings from God to his messengers and Gabriel is the only Angel that has minimum number of wings reaching the sixth heaven as a limit... as per my readings and narrow knowledge... Reality you are playin with fire here show respect even if you are agnostic about all as you are only human and do not know the unknown of see the unseen or touch the untouched or feel the unfelt because even when you are alone you are not alone.

Yes — and I think there is something in our human nature that is about survival that while a good and necessary thing to have can when mixed with none of us being perfect lead us to perceptions and magical thinking which may or may not be in touch with reality.

If there is an end, it is simply the end of history, the end of human definition to a reality ALREADY AS ALWAYS defined, already beating in perfect accord with its maker's design.

The garden of eden is part of myth, wheras humans descending from a common ancestor with other apes is reality.

Schweitzer's disenchantment with theological conceptions of God and his passionate belief in the reality of human spirituality involved him in a quest that inevitably forced his intellectual and moral concerns to move beyond traditional theism.

Something knottily human perdures throughout all our rough commerce with the world, and it is this sturdy human reality which Cheever's fiction celebrates.

they reflect that atheism is not incompatible with spiritualism, an undeniable yet indescribable aspect of human reality.

Given the realities of human diversity, it is next to impossible for us to engage in intimate spiritual fellowship with people whose vision of Christianity we find skewed.

With that shaping of reality by the human will, the step toward an all - human - based community is a short one.

Rather, itis the reality of the union of Christ with the human race which is the template for the meaning of the sexes: the sexes were made for this, they point to it, they mirror it.

In addition to the expected human drama that comes along with any reality gameshow, the StartupBus is also a fascinating look at a modern pathway to (relative, at least) fame in a culture obsessed with celebrity.

to Jake, in every era or times in the past, humans have different perception of reality, because our knowledge improves or changes toward sophistication, For example during the times of Jesus, there was no science yet as what we have today, since the religion in the past corresponds to their needs, it is true for them in the past, but today we already knew many new ideas and facts, so what is applicable in the past is no longer today, like religion, we have also to change to conform with todays knowledge.The creation or our origin for example is now explained beyond doubt by science as the big bang and evolution is the reason we become humans, is in contrast to creation in the bibles genesis,.

It assumes that human life is fundamentally practical; hence, knowledge is not most basically the correspondence of some understanding of reality with «reality - as - it - is,» but it is a continual process of analysis, explanation, conversation, and application with both theoretical and practical aspects.

Thus, metaphors and models of God are understood to be discovered as well as created, to relate to God's reality not in the sense of being literally in correspondence with it, but as versions or hypotheses of it that the community (in this case, the church) accepts as relatively adequate.16 Hence, models of God are not simply heuristic fictions; the critical realist does not accept the Feuerbachian critique that language about God is nothing but human projection.

The reality of acceptance before God actually is in itself the grateful involvement in the enterprise of human culture, and always with particular and peculiar concern for the outcast and the suffering ones in the midst of that enterprise.

First, since process thought concerns itself with the totality of human experience, it must necessarily take very seriously the fact of the religious vision and the claim of countless millions of people of every race and nation and age to have enjoyed some kind of contact with a reality greater than humankind or nature, through which refreshment and companionship have been given.

What our present situation suggests to Berger is not the demise of the religious but a necessary approach or methodology for theological reflection: «The theological decision will have to be that, «in, with and under» the immense array of human projections, there are indicators of a reality that is truly «other» and that the religious imagination of man ultimately reflects.»

What is required by the criterion of human integrity is that occupations be so defined that manual work is also a rational pursuit and an opportunity for constructive imagination, that symbolic skills may be exercised in clear relation to material necessities and in the light of moral responsibilities, and that creative professional activities will be conducted with a vivid sense of the realities of nature and the canons of reason.

Rather than staying becalmed in the sacristy, the sanctuary, and the presbytery, the clergy of his day, he urged, should lead a demanding, Gospel - centered life of proclaiming the Word and celebrating the sacraments, nourishing their people with the tangible realities God had entrusted to human hands as pathways to the Trinity: the Bible and the Eucharist.

Building on but moving beyond psychological understandings of guilt, and excavating the reality of wrong «being that underlies our wrong» doing, Pieper brings the wisdom tradition of Plato, Augustine, and Aquinas into conversation with moderns, both Christian and anti-Christian, who try to make sense of sin and evil in the human condition.

They have been led by experience to conclude that the only power in human life able to counterbalance the dark and divisive faiths of our time is a still stronger faith, a faith concerned with Reality rather than human wishes.

In portraying Rodrigues's struggle to reconcile this idealized vision with the concrete reality of the Japanese people, Endō and Scorsese wish us to see the universal experience of human weakness.

the loss of the fully personal to the imperialism of a single - visioned mindscape, we are led to entertain the possibilities that human life is larger than currently conceived, and that the experience and concept of play might provide the contemporary person with a way into these larger realities.

In Oriental Mysticism, Altizer observes that Heidegger, also, maintains that being is not an eternal reality equitable with the sacred or God; rather, it is a historical event involved in the establishment of Dasein, human existence.2 Heidegger comments: «If I were to write a theology, which I am sometimes tempted to do, the word being would not be allowed to appear in it.

Balthasar doesn't necessarily mean form in a strictly scholastic sense here; rather he means that reality which we, with our human minds, are able to grasp.

This, of course, is not to say he is not rightly esteemed truly human, a man of flesh and blood with the peculiar Biblical force of that phrase; indeed it might be claimed that the very stress laid on the limited character of his experience makes us more vividly aware of the reality of his human nature.

In that gray area debate rages, choices are complicated, and human beings wrestle with a conflict between a search for wholeness and a reality of guilt.

Compared with these eternal verities the present human scene gives no more than a hint of unimagined realities.

«1 But despite Plato's insight that power is involved in both the ability to affect and the ability to be affected (with its implication that reality and value might involve both), there has been a persistent tendency to favor what Bernard Loomer has called unilateral power — the ability to affect while remaining unaffected.2 Although this tendency is evident in every field of human thought, it will be appropriate to examine it first in the philosophical tradition, where it goes hand in hand with the valuation of being over becoming.

The liberal state then becomes the mediator of all human relations, charged with creating in reality the denatured individuals heretofore existing only at the theoretical foundations of liberalism.

Again, the unspoken assumption is that what is important in the differences between religions has nothing to do with how close their theological descriptions of God correspond to reality, either because those differences don't exist or because they are impossible for us to judge, differences too subtle to be detected by us, lost in the «noise» of our human limitations, personal history, genetics, and so on.

But nothing less than the recovery of real Christianity, with its ineradicable emphasis upon human compassion, and its inexorable insistence upon the transience of this world and the reality of eternity, will ever put back into the disillusioned the faith, hope, courage and gaiety which are the marks of a human being cooperating with his Creator.

He offers a view of transcendence which is not identical with a particular metaphysic, but which leaves the human being in free play within the reality of his historical existence.

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.