Sentences with phrase «within human experience»

Foam, Amsterdam, presents Melanie Banjo's first major solo exhibition until 7 December, centred around the absurdities within the human experience.

The long - awaited video trilogy is centred around the absurdities within the human experience and our lack of attention to the non-human world.

Leo believes that through yoga, an invaluable formula can be unearthed within the human experience, facilitating a spirited, unique and vital clarity of living.

Post-modern skepticism regarding absolute truth, or a grand narrative that is reliably true, seems to mean that truth is discovered from within human experience or perhaps even tailor made.

This would be done by virtue of the extraordinarily complex rhythms within human experience wherein the core of the person's own experience is made compatible with the rhythms of external things, with minimal distortion, and whereby semantic rhythms within the person's experience point out the external reference; Whitehead's discussion of symbolic reference is a good account of this.

Even within human experience, we can note wide differences between moments of intense alertness and moments of drowsy semiconsciousness shading off into unconsciousness.

We can not discuss in this connection why and how some such recourse is permissible within human experience of a total and not methodically restricted kind, such as is involved in the history of redemption, for example in recognizing a miracle.

The «I» then is a relatively continuous center within human experience around which the experience attempts more or less successfully to organize itself.

The experiential dimension does not involve immediate intuition of a personal God even though God is directly present within human experience.21 For if religious experience consists exclusively in such an immediate encounter, then there is no broad foundation of agreement to which one could appeal.

Keen's theology centers on common, natural grace, which he finds rooted within the human experience.

- There is no evidence of a global flood within Human experience, especially within the last 4000 years, and such evidence should be obvious if it happened.

Transfer is not involved because the act of prayer takes place solely within human experiences in which the person is confronted immediately (i.e., without mediation) with the reality of his own existence and of his world on the deepest levels of awareness (change, dependence, etc.).

Not exact matches

It can be discovered within ordinary human experience.

Theism explains everything we observe, argues Swinburne, including «the fact that there is a universe at all, that scientific laws operate within it, that it contains conscious animals and humans with very complex intricately organized bodies, that we have abundant opportunities for developing ourselves and the world, as well as the more particular data that humans report miracles and have religious experiences.»

To be specific, a human being or higher - order animal organism is an ongoing subject of experience in and through its dominant subsociety of occasions; but the coordination therewith required to sustain the flow of consciousness can only be achieved through the collaboration and coordination of millions of sub-fields of activity, subordinate layers of social order, within the organism.

If the totality of reality is far more complex than we have ever recognized, then it may be that profound human experience in different times and places has brought to light many of the important patterns that are to be found within it.

The analogy would work very well if we could encapsulate the spectrum of human experience within similar discrete probabilities, but I'm not sure that's actually possible.

The within of things we experience as humans is richness of conscious experience.

Berger wishes to speak of «a God who is not made by man, who is outside and not within ourselves,» but he limits his act of faith in such a God to projections outward from common human experience, i.e., to signals of transcendence70 The result is that Berger is left finally with his own experience alone, a consequence that weakens his understanding not only of Christian theology but ultimately of play as well.

The Declaration invites us to recognize that the other is different within a universal human experience.

Both Cobb and Sherburne try to unify human experience within the dominant thread of occasions, but our supposition is that the unity of many bodily experiences occurs within threads of nondominant occasions within the supposedly nonsocial nexus.

It is this presence of God within the human occasion of experience, that makes the occasion something more than a deterministic outcome of the past.

Dating upward proposes that to fully engage in the exchange of love with another human being, you must first experience it within the context of a relationship with God.

Other methods may give «religious» experiences, but only Christianity insists that the life of the spirit must be expressed within the terms of the present human predicament.

For «providence» is a word which tells us of the conviction that God exercises a never - failing and personal control over, even as he unfailingly works within, the events and circumstances of life, molding them and molding us in such a way that his grace and power are manifested in human history and in personal experience.

the seeming absence 0f other selves within experience is what my theory implies would characterize human experience, since a self on that level could not conveniently manage other selves as clearly and distinctly manifest to it, but only selves on such a low level that only vague mass awareness of them would reach full consciousness, for individually taken they are too trivial to notice.

I refer also to the human experience of aesthetic appreciation, along with our capacity for evaluating, enjoying, suffering, and in other ways becoming sensitively aware of what is both within us and around us.

But human experience takes place within a framework of time and space.

The horizons of meaning within which humans experience, reflect, question, imagine, and act have certainly changed in different times and places, and thus the understanding of what it means to be a «subject» has changed.

Within that area a great deal of the real value and experience of human life is located.

All human thinking, including that based upon our experience of other persons, and including the idea of transcendence itself, falls within the circle of immanence.

They recovered the classical experience of reason as the potential infinity of human questions, showing how this dynamic «ratio» as a desire for understanding is healed and transformed by the paschal - metanoetic experience of faith in the Sophia - Cod of compassion and love.4 Aquinas, for example, understood God as «intimately present within everything that exists since God is existence» and that Cod's omnipotence — Aquinas wrote very little about it — regards not actualities but possibilities, and is best manifested in forgiveness and compassionate mercy.5

Yet within a framework of disparate biological inheritance fixed by nature and of disparate social inheritance which is the result of both biological and human forces, the democratic ideal requires that every person be given an opportunity to experience the «abundant life» and do the work for which he is best fitted.

It is a «social event» founded on the basic need for human beings to interrelate with others of their kind within the context of a nourishing social environment; it is a «living - togetherness» constituted of individual human beings sharing a common and, to some extent, mutually satisfying form of social experience.

Here reason has an important but not an exclusive role within theology; historic revelation and personal experience must be interpreted, analyzed, and communicated by human reason.

It is not illogical to look for the God - man encounter within the channels that are already available and are already serving the most human experiences we have.

Tautly drawn between life and death, both men decide; on different grounds, to be sure, but on grounds comprehensible from within the generality of human experience.

The new self of each moment partly includes the old experiences through memory, although Hartshorne does not exclude as inappropriate some talk of an old self with new experiences, provided it is clearly understood that the old self is contained within the new experiences and not the converse.4 Furthermore, he reasons that, if human experiences were the properties of an identical ego instead of the ego's being the property of the experiences, then to know an individual ego would mean to know all its future; and, therefore, we could not really know the individual in question until his death.5

Humans are very good at this sort of thing and it was well within the experience of the writers of the Talmud to extrapolate from flash floods and imagine a one that covered the world.

I have looked at these within the crucible of human experience.

If human experience is genuinely a part of nature, and if there be only one type of actual entity within nature (an idea whose truth - value must finally be verified heuristically), then, since it is that part of nature one knows most intimately, it provides the best starting point for finding principles that can be generalized to all actual entities.

They tell us that they have arrived at an unshakable conviction, not based on inference but on immediate experience, that God is a spirit with whom the human spirit can hold intercourse; that in him meet all that they can imagine of goodness, truth, and beauty that they can see his footprints everywhere in nature, and feel his presence within them as the very life of their life, so that in proportion as they come to themselves they come to him.

It is true, as Hall points out, that for Whitehead ordering principles are «immanent» within particular occasions (see UP 261 - 70), but in most cases those ordering principles also reflect the «mutual relations» of individuals, as well as the «community in character» pervading groups or societies of individuals (AI 142).13 This is particularly true of persons: the relations between occasions which constitute the human body and brain, and the «community of character» of the succession of personal experiences, give an essential element of unity to human experience.

Although each occasion is obligated to constitute itself within the limits of its initial data and the tolerance of the environment, it exercises spontaneity in doing so, and when the occasions are parts of complex human experience, that spontaneity might be significant.

It seems to me less arbitrary and more logical to go along with Jennings (quoted by Agar 1943, p. 153), who wrote after years of study on the behavior of amoebae: «I am thoroughly convinced, after long study of the behavior of this organism, that if Amoeba were a large animal, so as to come within the every day experience of human beings, its behavior would at once call forth the attribution to it of states of pleasure and pain, of hunger, desire, and the like, on precisely the same basis as we attribute these things to the dog.»

The appeal is within to human experience.

The human person is not only perspective: we are going to explore the person inwardly, so to speak, by looking at the human person from within the interior experience of personhood.

It is the voice of human experience within us, judging and condemning all gods that stand athwart the pathway along which it feels itself to be advancing.

So likewise is the family more than a temporary expression of the maternal (and possibly paternal) instincts for the feeding and protection of the young; it is also the matrix within which the highest human qualities of love and tenderness are experienced and nourished.

This is the biblical perspective of creation: that we are born into a world that is given to us and not something of our own making (Genesis 1 - 2, Psalm 8); that humans have a place within it but not the place (Job 34:14 - 15); that the whole of this creation is interconnected and in constant communication with itself in a complex way (Rom 8:29 - 23) and that nature experiences destructive consequences as a result of human disobedience of God (see for example Genesis 3, 1 Kings 17 - 18, Romans 8).