Sentences with phrase «world in a human way»

Man appropriates the world in a human way: his relation to it is no longer a means to an end outside himself but an expression of his entire being, in which he objectifies himself without losing himself.

Not exact matches

Cycorp charged itself with figuring out the tens of millions of pieces of data we rely on as humans — the knowledge that helps us understand the world — and to represent them in a formal way that machines can use to reason.

Though the idea may sound out of this world, the nascent space tourism industry is set to take off in the next decade, and humans will need a way to pay for things in space as well as send payments to Earth, said PayPal President David Marcus.

«The mission of the technology is to enable autonomous machines to learn and interact with the world in similar ways that human beings do,» Raichelgauz told Business Insider.

With such a mass of information, the only way for humans to make any sense of the world is to make some approximations and assumptions, to look for the patterns, and try to find the constellations in the mess of stars.

«With this acquisition, Nokia is strengthening its position in the Internet of Things in a way that leverages the power of our trusted brand, fits with our company purpose of expanding the human possibilities of the connected world, and puts us at the heart of a very large addressable market where we can make a meaningful difference in peoples» lives.»

Increasingly, robo - advisors are teaming up with human advisors in new and creative ways to provide «hybrid» combinations that achieve the best of both worlds.

The greatest thing a human soul ever does in this world is to see something and tell what it saw in a plain way.

These he accomplished despite his growing sense that larger forces — the riptide of tribal feeling in a world that should have already shed its atavism; the resilience of small men who rule large countries in ways contrary to their own best interests; the persistence of fear as a governing human emotion — frequently conspire against the best of America's intentions.

«As our work with employers has grown, so has our need to connect in a deeper way with the world of human capital, and that is why we are so excited about the transformational opportunities that come with this partnership.»

«The role of active investors is to find value, but when all asset classes are overvalued, the only way to survive is by using financial engineering to short volatility in some form... In world of ultra-low interest rates shorting volatility has become an alternative to fixed income... The global demand for yield is now unmatched in human historin some form... In world of ultra-low interest rates shorting volatility has become an alternative to fixed income... The global demand for yield is now unmatched in human historIn world of ultra-low interest rates shorting volatility has become an alternative to fixed income... The global demand for yield is now unmatched in human historin human history.

A superintelligence might wish to take over the world, and not in a way friendly to human values.

But, in the Middle East and around the world, Christians are often targeted for persecution in particularly severe ways, and the human rights community often seems not to notice.

im so sori this had to happend to eddy yet he is only human and only a man and it has nothing to do do with god and gods word im sori he has to be the example to the world that this is not the way but this is the life he has chosen if it is true he should have known wat happends in the dark will come in the light his bad yet god is a forgiven god just cuz you sit in church do nt make you saved just like sitting in the garage do nt make you a car.... - smile

It is in his Critique that he posits that a priori knowledge is possible only if the world itself depends on the way the human mind structures its experience, through insights Kant found by examining Copernican astronomy.

The encyclical discusses in some detail the tragically unsatisfactory ways in which the world has tried to satisfy the irrepressible hope that belongs to being human, citing Francis Bacon's proposed conquest of nature and Karl Marx's utopian goal of the kingdom of freedom.

And thus it has been ever since: All of us must «come down to the level adopted by God himself in his Incarnation — the level of poverty, crib, flight...» Yet in lowering ourselves to the lowliness that God himself assumes in taking on a human nature, we remain who we are: Some are intellectually gifted and rich in the world's goods; others are impoverished in various ways.

For both sexes there is Terence McKenna's promise of an «Archaic Revival» in which human consciousness and the world will be psychedelically transformed by way of the magic mushrooms McKenna discovered in the rain forests of the Amazon.

The way of touching is the way back to reality, back to the interpersonal as the characteristic human way of becoming a self and of being in the world.

To maximize the public world is to maximize this sharing, where «maximize» refers to the only Whiteheadian way in which human sharing as such can be greater or less, namely, in the beauty achieved.

John Paul saw how women can continue Christ's selfless love in a way that teaches the world the meaning of holiness and true human happiness.

The whole of God's way in the world can not be written on the small screen of one human heart.

That summer I realized that the very ways in which «progress» was being made — e.g., dominant development policies as well as economic programs in the industrialized world — were all part of the total network of processes that were destroying the basis of human life on the planet.

An economics for community will be one in which human beings support themselves in a sustainable and enjoyable way while allowing much of the natural world to remain natural both for the sake of future generations and for the sake of the other species with which we should share the planet.

In a thoughtful way Chardin explores the omnipresence of God in the world, humans as supernatural beings in the natural evolutionary process, and the meaning of human endeavor as the realization of Christian charitIn a thoughtful way Chardin explores the omnipresence of God in the world, humans as supernatural beings in the natural evolutionary process, and the meaning of human endeavor as the realization of Christian charitin the world, humans as supernatural beings in the natural evolutionary process, and the meaning of human endeavor as the realization of Christian charitin the natural evolutionary process, and the meaning of human endeavor as the realization of Christian charity.

What ties together Shenk's different arguments is what I call the divine inversion — the many ways in which God acts contrary not merely to physical nature, but to what humans take to be the natural order of things in the social and political world.

fred The Bible said that at a time when the world's human population was only in the millions, and disease generally prevented about 30 % of all children from reaching adulthood, so having large families was a way of hedging your bet.

In the monarchical model, God knows the world externally, acts on it either by direct intervention or indirectly through human subjects, and loves it benevolently, in a charitable waIn the monarchical model, God knows the world externally, acts on it either by direct intervention or indirectly through human subjects, and loves it benevolently, in a charitable wain a charitable way.

If we are truly to overcome dualism, we must recognize that every natural entity resembles human experience in some way, for there is nothing of which we can be more sure than that there are human experiences in the world.

It is a project in unearthing the «background understandings» that inform late modern social life and shape the way humans conceptualize the world they inhabit.

As Joseph Campbell might have said each religion is true in its own way as a metaphorical expression of the possibility of human experience in the world.

Many students of humanity are willing for reductionism to have its way in the rest of the world, but most are determined to adopt a quite different approach in the study of human beings.

But God has been speaking in secular ways to men and women through the ages; he has led them into more of the truth about the structure and functioning of the world in which they live; he is at work in the areas of human study, explorations research, and enquiry, which have given us this «new» world.

For the saving love of God to be present to human beings it would have to be so in a way different from how it is present to other aspects of the body of the world — in a way in keeping with the peculiar kind of creatures we are, namely, creatures with a special kind of freedom, able to participate self - consciously (as well as be influenced unconsciously) in an evolutionary process.

The human imagination, battered and torn by our fears and limitations, comes from a God who asks us to see ourselves and our world in a new way.

Science shows that the human mind can investigate and interpret the material world according to patterns and laws which we can then put to use in our own creative ways.

A Christian church that is not in some way related to human concerns has lost the spirit of its foundation in Jesus and has little to recommend it to the world at large.

When, according to Genesis, God gave human beings dominion over the natural world, they were expected to exercise their rule in a way that reflects God's loving rule and care.

Whereas they pointed to the pantheon of gods in their unseen heavenly world, the Bible pointed to one who was in no way to be identified with the gods of ancient man, but who was known to them in the sphere of human history as the deepest reality confronting them there.

The world as given, and life even when secure («No more floods»), are not yet completed; the best way to live remains hidden and must be revealed by additional human effort, exercised in the face of powerful human drives that lead us astray.

Based on my reading of the Bible, I believe sex is one of the many ways God created humans to bear the image of our maker in the world.

One possibility is that we are simply using this current language to speak of the importance of the church's developing its doctrine of nature more fully and in ways appropriate to our new understanding of the relation between human beings and the natural world.

The Renaissance and the Reformation reversed this long process which had led to the resurgence of ancient religion in a Christian dress, and they made way for the emergence of the new world with its renewed emphasis on the human scene.

But if the twentieth century's experiments in a brave new world have taught us anything, it is that attempts to institutionalize a revolution in global human solidarity have a way of repeating and amplifying the permanent problems of humanity.

«Mr. Graham's calling is not to pass judgment, but to proclaim the biblical truth that Jesus is the only way to heaven» ------ I'd like to know what Mr. Graham's response is to the fact that not all humans in this world know who Jesus is.

But here is the thing... just because we don't want to go off the deep end and idolize nature or damage and destroy human lives for the sake of nature, this does not mean that we can ignore the environmental needs of the world or just consume and destroy the natural resources of this plant in any way we want.

However much we recognize a profound ontological difference between elements of the world, including a fundamental difference between ourselves, many philosophers of religion want to say that God knows and empathizes with human experience in a way similar to divine relativity for several reasons: omniscience, a resolution to theodicy, and ontological unity.

Only a God who in some way transcends the world, who has special care for the downtrodden, who calls humans (if among the oppressors) to practice justice, and who calls humans (if among the oppressed) to demand their rights — only this God can or will say no to oppression and invite others to do as well.

Jenkins, on the other hand, describes appreciatively theological schools, from the Orthodox doctrine of theosis to Teilhard de Chardin to the modern «creation spirituality» movement, which one way or another allow humans to share with God in the evolution of the world to a glorious transformation ¯ although, as Jenkins points out, there's a danger that that could veer off into anthropocentric management.

If in saying that the world is God's body, we mean that God controls the world in the same way that we control our bodies, then we have the same moral problems with God that we have with humans who rely on coercive power.