Sentences with phrase «world experience yet»

If you're a recent graduate, you'll need to put a bit more focus on your education section since you likely don't have a lot of professional work world experience yet.

Caregiver experience: I don't have any real - world experience yet but I'm very enthusiastic and a hard worker.

No real - world experience yet but I'm eager to get into the Big Data field.

I don't have any real - world experience yet but I'm very compassionate and I have a strong work ethic.

No real - world experience yet, but I'm highly skilled in all areas of product design, development, and launch.

No real - world experience yet, but eager to grow into a role.

Not exact matches

Yet the top employers tend to value experiences over transactions, emphasizing employees» opportunity to make an impact on the world and do truly meaningful work.

A 236 - page compendium of insightful commentary and sound advice for the entrepreneur and small business owner With real world practicality, readers will learn how to significantly reduce their marketing costs and while increasing their profit margins by employing environmentally sound and ethically founded policies and practices; convert their vendors, customers, and competitors into a kind of auxiliary sales resource; successfully persuading business acquaintances to become joint - venture partners; utilizing social media, traditional media, and their own imagination to reduce advertising costs while employing alternative marketing practices The distilled and effective wisdom of two of the most successful yet frugal entrepreneurs who have combined their many years of experience and expertise in a single volume that should be considered mandatory reading strongly recommended.

Yet, the reality of living in a broken world, where His Kingdom has not yet returned, is that we will experience paYet, the reality of living in a broken world, where His Kingdom has not yet returned, is that we will experience payet returned, is that we will experience pain.

But take heart; I have overcome the world» (John 16:33), He says we will endure suffering, yet our hope is not in what we experience on earth.

A well - educated and professionally successful Moscow resident, she questions the existence of God, never attends church services, and doesn't even know the Lord's Prayer, yet makes pilgrimages to remote Orthodox monasteries, where she says she experiences a holy world that fills her with utter joy and peace.

They claim it's a life changing experience, that their god is so powerful yet history has repeatedly shown it does no such thing because let's face it if they truly followed the teachings of their Christ, this world and specifically America would be a very different place.

What I experience as I stand in face of — and in the very depths of — this world which your flesh has assimilated, this world which has become your flesh, my God, is not the absorption of the monist who yearns to be dissolved into the unity of things, nor the emotion felt by the pagan as he lies prostrate before a tangible divinity, nor yet the passive self - abandonment of the quietist tossed hither and thither at the mercy of mystical impulsions.

Yet through all these diversities of phrasing — whether faith was thought of as a power - releasing confidence in God, or as selfcommitment to Christ that brought the divine Spirit into indwelling control of one's life, or as the power by which we apprehend the eternal and invisible even while living in the world of sense, or as the climactic vision of Christ as the Son of God which crowns our surrender to his attractiveness, or as assured conviction concerning great truths that underlie and constitute the gospel — always the enlargement and enrichment of faith was opening new meanings in the experience of fellowship with God and was influencing deeply both the idea and the practice of prayer.

But yet, the fact remains that in man's «common» experience, in those very human and historical — and sinful — limitations we know so well, we have the right to find in parabolic fashion creaturely representations of that which God is, and that which God has done, and that which God purposes to bring to pass in and for and through and with and to this his world and the men and women whom he has placed in it.

Zipes provides the English - language reader with a unique opportunity to experience this blunt world from which the violence has not yet been expurgated.

If man today is asking, can God's existence be reconciled with man's deepened experience of himself as free creator of the world, the Whitheadian approach with its notion of God's persuasive personal action in the world, with its discovery of God's presence yet absence in man's creative activity, with its stress on the mutual immanence of God and the world, offers pathways for further development.

To say that God undergoes change while not relinquishing the perfection of enduring concern for and preservation of the world is to conceive God in a manner that does not deny the modern experience of temporality and yet retains the biblical insight that God is actively involved.

The data of experience — rocks, trees, animals, people, etc. — are part of the world, and yet they are part of the self as well.

As Bellah noted in his initial essay on the subject, civil religion in America seems to function best when it apprehends «transcendent religious reality... as revealed through the experience of the American people»; yet the growing interdependence of America with the world order appears to «necessitate the incorporation of vital international symbolism into our civil religion» (Beyond Belief [Harper & Row, 1970], pp. 179, 186).

His point is not that we should, or even do, live in everyday reality all the time; rather, it is that everyday reality is a familiar world and yet an arbitrary world, because it is a world constructed of symbols, social experiences, and casual presuppositions.

Yet when the ecstatic returns to the world, he must by his very nature seek to express his experience.

A prehension is not so much a relation as a relating, or transition, which carries the object into the makeup of the subject.1 White - head's «feelings» are not states, but» «vectors»; for they feel what is there and transform it into what is here» (Process and Reality 133).2 He was writing a theoretical transcript of the fact that you feel this moment of experience to be your very own, yet derived from a world without.

Yet by his principles God must prehend the entirety of the satisfaction, by means of a reenactment of its subjective form, its way of experiencing its world.

God experiences the world from every spatio - temporal standpoint, yet these experiences are unified in him eternally.

They present the Church as the Church of those who as sinners accept in faith the human life of all, with its ordinariness and its burdens, so that we experience our own lot as that of the Church, and ourselves as its members in that way; as the Church which is believed because we believe in God, the Church whose belief is not to be identified with what it experiences; above all as the Church which is the promise of salvation for the world which has not yet expressly recognized itself as part of the Church, the Church as the sacramentum of the world's salvation.

Yet if, as Oomen proposes, the aim is that valued possibility by which that occasion's world is unified in the divine experience, then the aim will be the one most appropriate for that occasion.

Yet in their daily experience of the material world — from the houses they live in to expectations they have for their children to their anxieties about a retirement income — many married clergywomen live a more secure life than that of their male counterparts.

I feel incredibly grateful for my high school education and also for my university education — I know that is a privilege that most women in the world do NOT yet experience (but give us time....).

Yet God was conceived as a being which had an infinite number of prehensions of ideals, possibilities, and values, but did not experience the world in any sense.

Yet we are witnesses to the amazing spectacle of the uncritical acceptance of this unscientific and romantic assumption by men who, in every other sphere of life, pride themselves upon their devotion to evidence presented by «the hard stuff of the world of physical and social experience.»

The baby will expand your world and let you see and feel things you haven't experienced yet.

Yet, we can make supernatural experiences here which could confirm the existence of an invisible world.

Rainer Helmut Braendlein «Yet, we can make supernatural experiences here which could confirm the existence of an invisible world.»

His hypothesis is that, in addition to the past actual world, there are also possibilities not realized by that world and yet relevant to the occasion of experience as it constitutes itself in the immediate present.

For Piaget, the ontological egocentricity of the child was due primarily to the fact that the child does not yet differentiate its selfhood from the Being of the universe (RME 110, 241); therefore, the child is not yet conscious of itself as being other over against the world and, therefore, interprets the whole reality according to its own experience.

«These people,» Solzhenitsyn remarks, «who had experienced on their own hides twenty - four years of Communist happiness, knew by 1941 what as yet no one else in the world knew: That nowhere on the planet, nowhere in history, was there a regime more vicious, more bloodthirsty, and at the same time more cunning and ingenious than the Bolshevik, the self - styled Soviet regime.»

Only when the Holy Spirit can draw from «the things of Christ,» using the channels of experience, the Bible, and the church, can we find that authority of the Christian faith which is truly of God, ever beyond the world, and yet also truly in the world for man.

One can in this general way regard the implicate order as a further development of what is already present in Spinoza, as well as in Heraclitus, Cusano, Leibniz, Whitehead and others, a development that is capable of making full contact with modern science, and yet opens up a way to assimilate common experience and general philosophical reflections on this experience, to give a single, whole, unfragmented world view.

But then, I have a fascinating book by a Jungian Buddhist psychologist, Polly Young - Eisendrath, The Gifts of Suffering: Finding Insight, Compassion, and Renewal, where she tells story after story of people who have experienced terrible struggles, yet have what she calls «resilience» and recover to find renewed creativity and compassion in the world.

Yet both experiences refer to the real world.

Yet if our images of God were to assume a form corresponding to our experience of the «tender elements in the world,» we would be able to envision God's radical causal efficacy in a manner consistent with both perfect power and infinite love.

Bohm notes that we also need «a development that is capable of making full contact with modem science, and yet opens up a way to assimilate common experience and general philosophical reflection on this experience, to give a single, whole, unfragmented world view» (above, p. 42).

«Without experiencing the rougher spots of life,» warns Stanford Dean Julie Lythcott - Haims, «our kids become exquisite, like orchids, yet are incapable, sometimes terribly incapable, of thriving in the real world on their own.»

It is not surprising that man, burdened with obsolete «knowledge» — his spontaneous reflexing conditioned only by past experience, and as yet unable to realize himself as being already a world man — fails to comprehend and cope logically with the birth of Universe Man.

«Also, the hotel has been selected as a guest for the exclusive, VIP experience of Paella and Tapas hosted by Jose Andres, where The National Hotel's culinary Team will execute a memorable but yet traditional tapas dish from the world of Mediterranean cuisine, which is familiar and shared among countries like France and Spain,» Mohamad says.

With this great location, fantastic exhibition facilities and the new experienced events team, this promises to be the best Tea & Coffee World Cup yet,» said new event manager Megan Freeman.

Yet, I must admit matadors, on rare occasions, have managed to use a piece of red cloth to draw back a curtain on the world and reveal more of what it means to live and die than any other art or experience I've encountered.

(getting predictable now) What I can't understand is that these players are international players with vast experience in world cups CL's etc and yet the first half was a typical, lacklustre performance with neither passion desire determination cohesion call it what you want but the first half was pathetic!!!

I would have endured a three to four years barren run with a new manager who has a vision and builds him team around it, than having the most experienced manager in the world and yet his team plays and gets bullied like kids, while he sits down and watch.