Sentences with phrase «human justice by»

Human justice by itself can never guarantee that truth will triumph.

Not exact matches

Motivated by a regard for justice and human rights, these activists are «bring [ing] out the hidden tension that is already alive.»

Assange and his attorney said Britain's vote to leave the European Union could complicate his situation by limiting his ability to appeal to the European Court of Justice or the Council of Europe, a European human rights body.

Joined by the other three members of the court's liberal wing, Justice Stevens said the majority had committed a grave error in treating corporate speech the same as that of human beings.

For years, trade and justice activists have proposed renegotiating the North American Free Trade Agreement to address some of the deal's most damaging features: for example, by removing the anti-democratic investor - state dispute settlement provisions of Chapter 11, linking trade benefits to genuine protections for human and labour rights (all the more important given the deteriorating democratic situation in Mexico), and establishing a continent - wide strategy for auto investment and production. We were always told that renegotiating NAFTA was a pipe dream: it would not be possible to open the text and get all three countries on board with reforms, no matter how legitimate the concerns.

There's Arkansas, bounty hunters, snakes real, human, and symbolic, being rescued from a snake pit by a very errant knight, a display of the gratuitous slaughter that comes when you take the law in your own hands, a deep commentary on place, displacement, the state of nature, and the techno - forces of the modern world and modern government, solidly American thoughts on law, property, justice, and keeping your word, and so forth and so on.

They also argue that the amnesty the South African government granted to perpetrators of human rights under apartheid in exchange for their testimony before the Truth Commission compromised justice and could be defended only if it were necessary for a transition to democracy, not by any idea of reconciliation.

The establishment of justice and acts of compassion should be done at the lowest, most human levels of society, instead of by distant, centralized bureaus - a perspective fully consistent with the designs of America's founders.

1) Men and nations are governed by moral laws; and those laws have their origin in a wisdom that is more than human — in divine justice.

Justice For Children International is by no means alone, we are a founding members of Stop the Traffik, a major global coalition with over 300 member organisations based out of the U.K. Stop the Traffik works together to help stop the sale of people, to see the traffickers prosecuted, and to protect the victims of human trafficking and those vulnerable to this crime.

In the light of the Biblical vision of the Garden of Justice, Shalom, and Harmony (Integrity) of Creation, these religious and cultural resources, particulary appropriated by the poor and oppressed, can be revitalized to be flowers, fruits and even roots of various elements in the Garden of God, in which humans are gardeners.

The law and order of goodness and justice was broken by the first human beings, and this had a devastating effect on all of humanity since then.

A third, a physician in New York City, praised the Catholic tradition for its emphasis on human dignity and social justice, but added: «I am troubled by the fact that I find greater acceptance of myself as a whole person in my professional community as a physician, than I do in the official hierarchy of the church of my family, my childhood, and my life.»

Marketology, the insatiable appetite of gargantuan MNCs, has no soul to be damned but, driven by Mammon, is commoditizing humans, thereby annihilating democratic accountability and social justice and State undertaking to implement basic human rights.

nothing makes the atheist more ticked off more than when you bring up GOD... God gets all the blame for all the tragedy in the world... If there wasnt a god in the first place, humans would not know tragedy or injustice when we see it... it would be a non-issue to us... survival of the fittest would not permit the emotions of love, compassion, empathy... Darwininian theory could not allow any of those and many other of the best of people's capacity for caring to surface... You cant explain it away by synapse or neurons... without a Supreme Being, there would be no sense of justice or injustice, we would not call it anything because there is no Ultimate Moral Standard to compare it.

The death - of - God school tells us that the picture of God we have just outlined, save for its inclusion of love and moral justice when modified by love, has died on those who have discovered the reality of human freedom, the human capacity to act significantly, and the responsibility we have for acting in freedom.

The particular mechanisms employed depend on circumstances of history, geography, and culture, and decisions about them can be made responsibly only by taking account of man's acquisitive propensities, his need for rational order, his longing for freedom, and his sense of justice — in short, by relying on an integral rather than a truncated conception of human nature.

This is only fair, and returns us to the system of divine justice described in the Proverbs: the good are rewarded and the bad are punished in this life by the all - powerful Lord of human destinies.

When we are dealing in general with the gradual development of the noosphere into planetary consciousness we must of course do full justice to the great, the essential part played by the other sections of the human race in bringing about the eventual plenitude of the earth.

In chiding Justice Kennedy he wrote: «It is one thing for a society to elect change; it is another for a court of law to impose change by adjudging those who oppose it hostis humani generis, enemies of the human race.»

It is hoped that the socialist society, as visualized by Marx, gives people more social justice and security, more human dignity, more free time, better standards of living etc..

No criminal justice system in the history of the Human race, even those established by the most despotic of tyrants, comes close to matching the unfathomable barbarity of this «infinitely benevolent» god.

And it affirms that justice and peace require the protection of human rights by the rule of law.

Other factors inhibiting the church from developing a new understanding of creation are the patriarchal nature of the ecclesiastical establishment and the expectation of a millennial period in which human strife will be overcome and superseded by a reign of peace and justice.

But there is simply too much order in our world, too much constancy in our habits, too much justice in our norms for us to think that the course of human events is not somehow channeled by God's providential plan.

I surely would not wish to argue that the fallen human's knowledge of or capacity for justice was unimpaired by the fall.

And then, by an act which will summarise the toil of centuries, by this act (finally and for the first time completely human) justice will ensue and all things be renewed.

In Kagan's account, Niebuhr's distinctive warnings about the temptations of human power are absent» as are his concerns about the perils of hubris and overreaching by those who are overly confident of the efficacy of power and justice in the world.

We think of heaven as a place where perfect love will render justice unnecessary by showing how impossible it is to achieve in human terms, rather than as the place where the power of love will make justice finally possible.

@Roger Bolero «societies ruled by athiests have no concept of love or justice, just a will to power and disregard for human life and rights.»

I knew also that any effort I might make on behalf of justice would be triggered by my own lack of self - esteem and by the painful inclination to identify with the underdog, rather than by the human and sexual impulse to work for justice on the basis of a strong confidence in both myself and the power of God to love.

No criminal justice system in the history of the Human race, even those established by the most despotic of tyrants, comes close to matching the unfathomable barbarity of your «infinitely benevolent» god.

A realistic appraisal of human nature leads to a view of democracy as a dyke against the flood of self - interest, as a means of approaching basic justice in relationships between people who are by nature inclined toward injustice because they look first to their own advantage.

It may well be said that the [acceptance of man] in - spite - of [his sin] character of the Christian faith, by means of prophetic criticism and the «will to transform» based upon divine justice, functions as a militant element in the realm of human society and history, whereas the just - because - of [human sin and selfishness acceptance] nature of Buddhist realization,... functions as a stabilizing element running beneath all social and historical levels.

«If the image of God and the law of God were completely obliterated from man's soul by sin, if no «faint outlines» of the original remained, men would have no conception of justice, righteousness, or peace to use as the foundation of the human standards of equity.

I have been compelled, especially by Paul Shepard, to a deep appreciation of primal existence and to the recognition that I failed abysmally to do justice to this longest - lasting of all forms of human existence.

By extension every good deed, every struggle for justice and deliverance from oppression, every effort to care for and show concern about those who are in need, will be not merely a reflection of the divine mercy and righteousness but also an instrument for the bringing about of just such shalom or «abundance of life» for God's human children, So one might go on, almost without ceasing, to show that response in faith to the action of God in this vivid moment has its implications and applications for the whole range of human life and experience.

It is also why the insistent human belief that justice for all people and deliverance from oppression and servitude is met by the divine Love that labors for precisely such justice and freedom.

In doing this, we have also seen how one of the consequences of authentic preaching is a determination, established in the hearts and minds and wills of those who have assisted at worship, to give themselves more fully to the service of God — as «co-creators», in Whitehead's fine word, with God in the great work of «amorization», establishing in this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibility.

The first concerns the non-Christian defense of an appeal to human values — such as reason, justice, culture — by those who share these values with the Christian but are not related to Christ.

The first hundred and fifty or so pages of his Leviathan show forth his attempt to paint that portrait of human being, but by almost universal agreement, he failed — that is, he could not both present human being as a part of the new nature and at the same time do justice to our direct experience of what it is to be human.

She is certainly right that our human notions of justice do not seem to be backed by the laws of nature as we know them and the way things happen on this planet.

Then there is wisdom, human wisdom, man's intelligent ordering of his life, the serious employment of right reason, the attempt to find the proper way of life, the whole enterprise that takes form in political action and personal morality, in social work and poetry, in economic management and the building of temples, in the constant improvement of justice by changing laws, in philosophy and technology, the manifold wisdom of man which is also inscribed in the wisdom of God and which may be an expression of this wisdom, the first of all God's works that rejoiced before him when he laid the foundations of the world (Proverbs 8:22 ff.).

The more prophetic forms of Christianity that press toward human rights and social justice are precisely those most under attack by non-Christian militants at local levels, and many activists want to bring judgment against these religions.

An attitude which avoids both sentimentality and cynicism must obviously be grounded in a Christian view of human nature which is schooled by the Gospel not to take the pretensions of men at their face value, on the one hand, and, on the other, not to deny the residual capacity for justice among even sinful men.14

The principal paths that have been followed are an apocalyptic, cataclysmic, second coming to put an end to the present world and the prophetic or social gospel kingdom that has accented the conquest of earth's evil by human effort to increase love and justice in response to God's call.

Some are better, some worse, carriers of divine justice; democracy is better fitted than either fascism or Communism to bring about the kind of human society willed by God.

The faith by which the church lives is centered in God who brings human beings to fulfillment through the fellowship of persons in a community of justice and reconciliation.

At this present time, in a period of decline in Christian faith and morals which is still unchecked, still sweeping even lower, it remains true that the teachings given men by Christ, although whittled away and progressively abandoned, still preserve a better level of charity, justice, and chastity in human affairs throughout Christendom than prevails in those regions where the name of Christ has hardly entered, or where it is bitterly persecuted.

A finely tuned sensitivity to human need and suffering may be a sufficient guide to action for the optimist who believes that the state can make everybody happy, but the realist who understands that every state rests on power and coercion is the one who most needs an ideal of power guided by justice.