Sentences with phrase «a global ethic»

Patriarch Bartholomew I, in his response to the Global Ethic, underlined «the tragedy of unemployment which plagues Europe today».

The statement of the Global Ethic seemed to go too far for some Christians.

The Four Irrevocable Directives identified in the Declaration Toward A Global Ethic, which was drawn up at the 1993 Parliament of the World's Religions, may serve as a guide to this discussion.

«A global ethic should not stop at, or give great significance to, national boundaries.

A global ethic demands that every human being be treated humanely, that a culture of non-violence and respect for life be found, that a culture of solidarity and a just economic order be submitted, that truth and tolerance be instigated and that a culture of equal rights and partnership between men and women be found.

My response to that challenge is: There will be no new global order without a new world ethic, a global ethic which would respond to the ideological - philosophic and political underpinnings.

Küng, theologian and president of the Global Ethic Foundation, is seeking a viable «outline of the future.»

Küng's underlying thesis is essentially the same as that of the 1993 statement of the Parliament of the World's Religions, «Towards a Global Ethic (An Initial Declaration)»: In the face of multiple global challenges (political, economic, ecological), a new world order is needed.

In the future, Küng and others seeking to further the global ethic project might pay less attention to the «minimal consensus» and more attention to the several types of bias that tend to vitiate and fragment the content of an ethic that is already quite thin.

The fact that an ethic meeting these criteria has already been formulated and published («Towards a Global Ethic») should demonstrate to skeptics that such an ethic can be worked out.

Finally, I would suggest that though one can't do everything in a single book, at a certain point the global ethic project must engage more fully and critically the various symbols and tenets of the great faiths.

But there can be no viable order without a viable global ethic.

And Küng is not alone in stressing the urgency of formulating a global ethic.

But to expect that the global ethic can tell us something important about our responsibilities to far - off future generations when deep disagreements keep it from being specific on our responsibilities to prenatal life strikes me as moral leapfrog.

It is but a short step to saying that the global ethic is a very good guide, except in areas of real and immediate controversy.

Successful pursuit of the global ethic project requires us to be humble about our own «little conversions,» as Karl Barth once put it, and thus to be willing to find the best in those with whom we disagree.

An analysis of international declarations (often underestimated) and a growing concern about business ethics (evident in the work of Max Stackhouse, Dennis McCann, Shirley Roels and Preston Williams) indicates that something very much like the global ethic, with its fundamental guiding norms, is gaining ground in the economic sphere.

At the 1993 Parliament, most members of the Assembly signed a document called «Toward a Global Ethic.»

The task ahead of us is to help disentangle from ideology the issues that make up the themes of this consensus - inter alia, man's relationship to creation, the role of woman in society, people's participation in governance, a global ethic, North - South solidarity, the role of business, cultural identity, holism.

From Marcus Braybrooke's Dialogue with a Difference (SCM Press Ltd., 1992); The Global Ethic (SCM Press Ltd. 1993) and Yes to the Global Ethic (SCM Press Ltd. 1996)

See also A Global Ethic, eds.

In his recent A Global Ethic for Global Politics and Economics (1997), Hans Küng argues for the relevance of ethical considerations.

In spite of its eminently incoherent character, reproductive health paradoxically became one of the most applied norms of the new global ethic.

The starting and end points of the global ethic are not those of the traditional concept of universality: the global ethic is marred by radicalisation.

A vital line separates the post-Christian humanism of the global ethic from a genuine and complete Christian humanism driven by salvation in Christ and promoted by the Church.

The global ethic has taken the place of the universalvalues on which the international order had been founded in 1945 and is by now considered obsolete.

They are implied in countless partnerships, the drivers of which are agents of the global ethic.

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Like the ideological systems of the past, the global ethic will end up deconstructing itself.

The exclusion of certain words is a factor that must be taken into consideration when analysing the challenges of the global ethic.

Confusing the Christian kerygma and the global ethic carries a double danger.

The global ethic posits itself above national sovereignty, above the authority of parents and educators, even above the teachings of world religions.

What the global ethic deconstructs is the very anthropological structure of the human person.

Several valuable attempts to articulate what is often called «a global ethic» have already been made, but inevitably they are expressed in general principles.

Quoted by H. Küng, A Global Ethic for Global Politics and Economics, p. 20, with reference to his Christianity, C IV5.

This is why it is urgent that faith communities articulate the values that they have in common in what is often now called «a global ethic».

In the same way, as I argued in the introduction to Stepping Stones to a Global Ethic, the contemporary concern for human rights, even if expressed in the thought forms of the Enlightenment, is grounded in faith traditions.28

It is important to be clear that the global ethic is not intended to be a substitute for the specific moral teaching of particular religions.

Both the books, For All Life, which Leonard Swidler edited, and Testing the Global Ethic, which Peggy Morgan and I edited, include comments on the global ethic from members of several world religions.

Machiavelli, Frankfurt, 1982, pp. 283 and 281, quoted by H. Küng, A Global Ethic for Global Politics and Economics, SCM Press.

The global ethic is no substitute for the Torah, the Gospels, the Qur» an, the Bhagavad Gita, the Discourses of the Buddha or the Teachings of Confucius and other scriptures.

Although for most believers their ethical conduct is part of their whole faith commitment, it is I believe possible to recognize fundamental agreements, which the global ethic attempts to express.

At the centenary celebrations of the Parliament of Religions in Chicago (1993) a statement on «Global Ethic» was signed by the leaders of world religions which highlighted their commitment to a culture of solidarity and a just economic order; a culture of non-violence and respect for life; a culture of equal rights and partnership between men and women; and a culture of tolerance and truthfulness.

The «global ethic», initially drawing mainly from Western postmodernity (which is already, in and of itself, highly complex, and far from stable), will become a yet more complex phenomenon.

But it threatens their own culture insofar as regional integration is largely instrumentalised as a step towards global governance with a postmodern (and therefore neo-Western) global ethic.

Additionally, Andrea is a dedicated health leader on the Board of Directors for the acclaimed Center for Integral Wisdom, an activist think - tank dedicated to partnering with leading thinkers and change agents to formulate and articulate a global ethics for a global civilization.

In his most recent position as director general of CIMO at the Finnish Ministry of Education and Culture in Helsinki, Sahlberg worked with the Finnish government to promote internationalization and tolerance, creativity, and global ethics in Finnish society through mobility and institutional cooperation in education, culture, youth, and sport.

Dr. Pasi Sahlberg, Finland: Internationally recognized education expert, Director General of CIMO (National Centre for International Mobility and Cooperation) Dr. Sahlberg works with the Finnish Government in promoting internationalization and tolerance, creativity and global ethics in Finnish society through mobility and institutional cooperation in education, culture, youth and sport.

Its research covers three core areas — moral education and decision - making, organizational ethics, and civic and global ethics.

After Sachs spoke of the importance of fostering a «global ethics,» Stefano Zamagni, an economics professor at the University of Bologna, cautioned that it was important to qualify such statements.