Sentences with phrase «with human sourced»

They tweaked the model with human sourced sulfate, a particulate that blocks sunlight best online casino and produces cooling.

Not exact matches

Paleoanthropologists have disproven the basic premise that the modern human digestive system is the same as that of early humans, but research also suggests that a diet of unprocessed, hormone - free meat sources coupled with fresh fruits and vegetables has clear benefits.

A government source, speaking on condition of anonymity, said Harper intends to raise human rights concerns in a «frank dialogue» with the Chinese leadership — an issue the source described as a «delicate balance.»

But sources said the controversial CEO has repeatedly held meetings with the company's human resources representatives, Levandowski and Eric Meyhofer, a top engineer who joined the Pittsburgh team more than two years ago, just in the first two days of the week.

In a recent interview with TLNT — a leading source on the latest human resources news — FlexJobs» CEO and founder discussed some of her other ventures, including:

The Human Resource Department of a company performs a number of core tasks such as posting job ads, sourcing candidates, conducting interviews and screening applicants, resolving conflict among employees, coordinating with managers, and most of all, taking charge in organizing the payroll system of the company.

Marriage is a source of proles — children who carry on the family name and tradition, perpetuate the human species, and fill God's Church with the next generation of saints.

It has been a great concern for humanity to deal with the natural environment, for the nature has been the «source of human life» as well as the threat to it at times.

«We need to move toward a dialogical theology in which the praxis of dialogue together with that of human liberation will constitute a true locus theologicus, i.e., both a source and basis for theological work.»

With its concern for historical truth and invocation of the need to facilitate the cultivation of the human person and society, «Mapping» at this point comes tantalizingly close to this vision only to fall back into statements that «the fundamental sources of value in a culture are neither necessary nor universal.»

When this philosophic dimension is admitted, the natural sciences become prime sources of knowledge of man, not only in respect to those material properties shared with the nonhuman world, but also in respect to the uniquely human qualities of mind and spirit.

The difficulties associated with obtaining nerve tissue at the correct stage of development and differentiation from aborted embryos means that foetal tissue transplantation is no longer in favour, but the creation of human embryos specifically as sources of stem cells, and the push to use «spare» embryos from IVF treatments is gatheringmomentum.

This is especially obvious if you view religion as essentially a source of ethical rules for human behaviour rather than theological truths about God and make the techie assumption that content equals rules; then, if all your churches come up with the same rules, they must all be based on the same content, and thus they must ultimately all be the same.

We have now for two chapters been discussing the primary sources of human unhappiness, with only a brief preliminary reference to sin.

One could turn to many artists for a precedent for a newly evangelised culture comprising imaginative activities that are open to the transcendent, a culture that integrates human creativity in art, literature and science with the call to holiness, to a life that acknowledges truth, goodness and beauty as having their source in the divine.

And that is why human relationships may be taken, as our Lord took them, as analogous to man in his relationship with the ultimate source of his being.

In The Source of Human Good he acknowledged the existence of a creative event apart from human beings, but declined to spend much time on it, making it clear that his real concern lay with the creation of human Human Good he acknowledged the existence of a creative event apart from human beings, but declined to spend much time on it, making it clear that his real concern lay with the creation of human human beings, but declined to spend much time on it, making it clear that his real concern lay with the creation of human human good.

Unlike the propagators of the Maria Goretti model, who enjoined girls to embrace virginity for its own sake out of deference to ecclesiastical authority, Dohen affirmed that the consecrated virgin freely chooses to sacrifice marriage, which she called «the greatest natural means to holiness and the source of the greatest human love» for the sake of «something else» (Vocation to Love [Sheed & Ward, 1950], p. 56) In her writings, that «something else» appears to include the spiritual status of a «bride of Christ,» lonely confrontations with God and, above all, the freedom and detachment necessary to serve God in the world.

I mean the burning passion of lived awareness that we occupy a precarious existence on this planet together with the soil and its flowers, the water and its fishes, the air and its birds, the fire and energy sources; that our fellow human beings are truly brothers and sisters with whom it is better always to make love - justice than war; and that gentleness lasts longer and touches more deeply than other kinds of power.

By «God» I mean the pervasive personal presence, distinct from me and prior to me, who is the source and support of my existence; who through Scripture makes me realize that he has towards me the nature and name of love - holy, lordly, costly, fatherly, redeeming love; who addresses me, really though indirectly, in all that Scripture shows of his relationship to human beings in history, and especially in the recorded utterances of his Son, Jesus Christ; and who is daily drawing me towards a face - to - face encounter and consummated communion with him beyond this life, by virtue of «the redemption which is in Christ Jesus» (Rom.

We have no objective foundation nor fixed goal, and we must accept «our inheritance from, and our conversation with, our fellow - humans as our only source of guidance» (CP 166).

- God, the Absolute - humanity, the human condition in its universal characteristics, - male and female, though different, equal in rights and dignity, - the cosmos, especially the planet earth available, with its limited resources, for all humanity - the planet's ecology as common essential source of life and hence of concern for all humans, present and future, - the human conscience guiding each one interiorly would be known only to each one personally, - the each group of humans has a history and a religio - cultural background of its own is a universal factor that makes for particularity and different contexts for theology, - the realization that the present increasing globalization of relationships, economy and culture impinge on theology and spirituality universally, though differently.

When laws have their source and sanction solely in human beings, therefore, resistance and defiance by those with opposite interests are to be expected.

It has been a great concern for humanity to deal with the natural environment, for the nature has been the «source of human life» as well as the threat to it at...

They do have their own active and creative manner of collectively representing their historicity, which I am arguing, is closely intertwined with their experience with what they take to be the Divine Power, Ellaiyamman as the goddess of the Paraiyars is a pivotal symbol of the source (and the hope of protection) of this distinct physical and conceptual space: she conserves their geographic space by guarding their particularity as a community and she represents their conceptual space as self - reflective human beings.

Despite all this, Taylor sees «epistemic gain» in the development of these new moral sources, believing that they have enriched human life with important new possibilities.

Symbols still maintain contact with the deep sources of life; they express, we may say, the «lived» spiritual... they disclose that the modalities of the Spirit are at the same time manifestations of Life, and, by consequence, directly engage human existence....

Marx does not accept the Christian conception of the human being, which begins and ends with God, the source of all human actuality and potentiality.

I recognize that the unconscious which is the abysmal source of our earthly demons is also the dynamic ground of love and creativity which, together with our cognitive capacities, produces the truths and beauties and goodnesses of human life.

There the crucified Christ, now risen with God, is affirmed as the source of the love which overcomes all human or cosmic threats to unity with God.

With two possible sources of confusion removed we can state our thesis: It is possible for human beings, in response to the power and goodness of God, to begin to will His Kingdom above all other things and to grow toward a more mature expression of that will.

With some entailment of that danger always implicit in superlatives, one may raise the question whether any other single contribution from whatever source since human culture emerged from the stone ages has had the far - reaching effect upon history that Israel in this regard has exerted both through the mediums of Christianity and Islam and directly through the world of Jewish thinkers themselves.

Possibly the decay of the Middle Ages arose from the clash of a high impossible ideal drawn from Christian sources with the actualities of politics and the human scene.

With God reduced to a shadow of the human other, and no longer seen as the source of compensating heavenly rewards, the ultimate religious and ethical imperative of pure sacrifice is therefore fulfilled within a secular and symbolically drained sphere, harboring no illusions.

The problem with Skimpolism is that it ignores, and refuses to acknowledge, the sources and causes of its own good fortune: the enormous human enterprise of toil, commerce, and distribution, the attendant fatigue, risk, worry, and vexation, the requisite virtues of foresight, prudence, honesty, and diligence — all of which are necessary for something as ordinary as a peach or a glove to end up in Skimpole's dining room.

We would argue that the phenomenon of human minds self - consciously observing the physical is the source of science, and with and through thisthe source of metaphysics.

But ever since moral philosophy was invented, God has been invoked (and argued about) as the source of our human moral intuitions and the special regard we tend to imbue our own species with.

The understanding of the human soul is one of the truly great gifts of Plato and of Christianity, and Whitehead does not hesitate to associate his own doctrine with these sources, especially with Plato.

In the case of human persons, those who were directly in relationship with one another while alive would be some of the most relevant sources of new possibilities.

If ever there was an opportunity in human history for the reconstruction of faith, for the self - disclosure of the Incomprehensible Transcendent source of being as God, as wholly loyal to his creation, as redeemer of all the promises given with the gift of existence itself, then it was at this point where faith in him became incarnate.

Far more than simply a historical issue, the unique events leading to the Flood are a prerequisite to understanding the prophetic implications of our Lord's predictions regarding His Second Coming.1 (italics are mine) The strange events recorded in Genesis 6 were understood by the ancient rabbinical sources, as well as the Septuagint translators, as referring to fallen angels procreating weird hybrid offspring with human women - known as the «Nephilim.»

Friendship with God is closely linked to walking the path of justice; it is understood that to damage any basic human value is to attack the very source of value and being.

From every possible source (including art, literature, theological thought, drama, the behavioral sciences, and his experiences with human relationships), he needs to widen and deepen his understanding of human nature and the human situation.

Mary's womb, a human vessel of life, has been made full, and not just with a new life, but with the very source of light and life (John 1:4).

The combination of sentience in natural entities, be they electrons, cells, or human beings, together with the lure beyond themselves for their possible futures is the source of their creativity.

It is equally easy and false to take a docetic view of revelation: to suppose that the content of the scriptures, for example, is, just simply, the thoughts of God, the human writers contributing no more than a pen for God to write them down with; or to imagine that a person or a group of people or an institution can, as it were, throw a switch from time to time and become a transmitter of revelation from an external divine source: a group of bishops, for instance, when assembled in council, or a pope when defining a dogma ex cathedra.

Quoting scripture = trying to add authority to your words or ideas with sources already questionable and human but considered «holy».

Moreover, he would be quick to acknowledge that the most frequent and fertile source of error in a metaphysics that follows his method would be the inevitable human limitations upon the metaphysician's powers to abstract from his experiences with sufficient generality for his conclusions to be universally valid.

I agree with your answer and would like for you to direct me to the sources that helped you to understand the Penal Substitutionary atonement for all human sins so I can learn more of what you know or believe.

Without casting Enlightenment rationalism as categorically evil, Wright details some of the problematic consequences of Enlightenment assumptions regarding the biblical text: false claims to absolute objectivity, the elevation of «reason» («not as an insistence that exegesis must make sense with an overall view of God and the wider world,» Wright notes, «but as a separate «source» in its own right»), reductive and skeptical readings of scripture that cast Christianity as out - of - date and irrelevant, a human - based eschatology that fosters a «we - know - better - now» attitude toward the text, a reframing of the problem of evil as a mere failure to be rational, the reduction of the act of God in Jesus Christ to a mere moral teacher, etc..