Sentences with phrase «justice in relation»

Are you afraid that I'm getting paid to ask good questions, or that I've perhaps eluded justice in relation to an indictable offence?

(2) In particular, the Chief Executive Officer may act on behalf of the Chief Justice in relation to the administrative affairs of the Court.

On behalf of Brown & Crouppen, P.C. posted in Motor Vehicle Accident on Tuesday, May 8, 2012 Prosecutors in the St. Louis metro area have charged a 29 - year - old man with obstruction of justice in relation to an April 27 hit and run pedestrian accident that fatally injured a woman in downtown St. Louis.

[142] To bring the operation of @TTChelps into closer alignment with the letter and spirit of Section 41, and with the Section 8 recognition of the requirement that justice in relation to disciplinary matters must be done in a manner that is consistent with dignity, when @TTChelps receives a tweet alleging misconduct by a TTC employee its response should simply be that complaints can not be filed through Twitter and that customers wishing to file a complaint can do so by calling 416-393-3030 or going to ow.ly / B27pF.

There many be questions about Avery's guilt or innocence in relation to the Halbach case, but one thing is crystal clear: Avery was the victim of a miscarriage of justice in relation to his first conviction when the Wisconsin police supressed evidence, ignored legitimate leads, and engaged in tunnel vision of the most odious kind.

He just put out this statement: «Paul Tucker has made a request to attend a hearing with the Treasury select committee as soon as possible following the publication of settlement agreements by Barclays with the Financial Services Authority, the US Commodity Futures Trading Commission and The United States Department of Justice in relation to the attempted manipulation of LIBOR and EURIBOR.

Justice in relation to ecology has a comprehensive meaning.

Jenkins talks about Henn's passion for justice in relation to the violence in Uganda, and what can be done to put an end to such attacks in the future.

The reason for the plausibility of the orthodox formula — all suffering is punishment for sin — was that, at the beginning of its use, the Hebrews were thinking of justice in relation to the social group rather than to the individual.

Goldman Sachs is the fifth bank to reach a multibillion - dollar settlement with the Department of Justice in relation to subprime mortgages during the Great Recession.

We need better understanding and more justice in the relations between labor and management.

Not exact matches

After a downturn in violence in the early years after the turn of the century, deaths related to Mexican drug wars totaled 121,669 between 2006 and 2012, according to a recent report from the Justice in Mexico project at the University of California - San Diego's Department of Politic Science and International Relations.

Its public relations machine seemed to run completely off the rails in May, when the European Court of Justice enshrined the «right to be forgotten» — a concept Google had said amounted to censorship and which it had fought to undermine.

The Justice Department has filed an appeal for Apple's assistance in accessing iPhone data in relation to a New York drug case.

Rashad Robinson, executive director of online racial justice organization Color of Change, said in a statement late Tuesday that while he applauded Uber's newfound transparency, «the onus is now on Kalanick and Uber's leadership team to prove that all this public soul - searching isn't just a public relations ploy and to work with advocates and experts to meaningfully increase diversity at the company.»

1MDB says that it has not been contacted by the Justice Department or any other foreign agency in relation to their investigations.

In light of this refusal to respond seriously to the substantiated and well - researched concerns of civil society, the members of the Trade Justice Network can not accept this empty and meaningless Declaration as anything more than public relations.

In the key Lavigne vs. OPSEU decision of 1991, Justice Gérard La Forest explained that the unionization model in Canada ensures that unions have «both the resources and the mandate necessary to enable them to play a role in shaping the political, economic and social context within which particular collective agreements and labour relations disputes will be negotiated and resolved.&raquIn the key Lavigne vs. OPSEU decision of 1991, Justice Gérard La Forest explained that the unionization model in Canada ensures that unions have «both the resources and the mandate necessary to enable them to play a role in shaping the political, economic and social context within which particular collective agreements and labour relations disputes will be negotiated and resolved.&raquin Canada ensures that unions have «both the resources and the mandate necessary to enable them to play a role in shaping the political, economic and social context within which particular collective agreements and labour relations disputes will be negotiated and resolved.&raquin shaping the political, economic and social context within which particular collective agreements and labour relations disputes will be negotiated and resolved.»

Only with regard to the Oliners» third type, the principled orientation, do we get attention to the level of reflectivity and autonomy exercised by persons choosing rescue activity as an expression of their duty in relation to the demands of equity and justice, or their duty in relation to the imperative to care.

The issue of the relation of the human life and the nature is not merely the question of how to deal with the natural environment but that of the total creation, which involves the justice, participation and peace in an integral unity.

For the premises were firmly in place: Justice Kennedy had said that people in homosexual relations «seek autonomy» for themselves, just as people in heterosexual relations do.

In our ordinary language, justice is applicable to the relations among persons and the societies made up of persons.

The issue of the relation of human life and nature is not merely the question of how to deal with the natural environment but that of the total creation, which involves the justice, participation and peace in an integral unity.

Perhaps the greatest achievement of the World Council of Churches assembly in Vancouver was to bring peace and justice back into appropriate relations.

Tillich goes on to say that the proper relation between love and justice is not manifest in this legalistic form of the doctrine.

In this picture man is no longer seen as subject to ineluctable economic forces, but as himself responsible for deliberately organizing his life - in - relation according to the requirements of social justicIn this picture man is no longer seen as subject to ineluctable economic forces, but as himself responsible for deliberately organizing his life - in - relation according to the requirements of social justicin - relation according to the requirements of social justice.

To become a «holy people» means, for Israel and for all peoples, to realize God's attribute of justice in the indirect relations of the people with one another and His attribute of love in their direct relations.

It is against justice to violate the rights of another by taking or damaging what is his or hers, and not just in relation to material goods.

In the treatment of the relation between justice and love, in which «God turns against himself,» there is something of the «paradoxical» way in which God exercises his sovereigntIn the treatment of the relation between justice and love, in which «God turns against himself,» there is something of the «paradoxical» way in which God exercises his sovereigntin which «God turns against himself,» there is something of the «paradoxical» way in which God exercises his sovereigntin which God exercises his sovereignty.

«Imitatio Dei» does not mean becoming like God as He is in Himself but only the following in His way in relation to justice and love — the divine attributes which are turned toward man.

Drawing on the existential theology and social philosophy of Martin Buber, I wrote in my thesis that God is our «power in relation» and that justice, the actualization of love among us, is the making of right, or mutual, relation.

As late as 1931 Chief Justice Charles Evans Hughes was saying that «the essence of religion is belief in a relation to God involving duties superior to those arising from any human relation.»

Babylonia, situated on a broad low plain between the rivers at their widest points, was very fertile and had developed an advanced culture as early as 3500 B.C.. From this region comes the famous Code of Hammurabi which, dating from long before the time of Moses, shows high ethical discernment regarding the establishment of justice in human relations.

Justice also applies to our relations with the governing authority, or the government with us: what is owed in one direction or another.

We saw in relation to the inclusion of the body, that it was not necessary to think of the person as a vast multiplicity of acts of being in order to do justice to the bodily character of personal being.

Wieman argued that such a mind could never experience love or justice because these are not «experienced in one's own body... [but] are experienced in the relations between persons» (41 - 2).

Birch and Cobb propose that to live out such an ethic one must act personally and politically to promote two complementary ideals: ecological sustainability in our relations to the rest of nature, and social justice among humans.

However, if these enemies prove themselves to not want to live in peace with their Jewish neighbors, and they engage in criminal acts against Jews (or others), then justice requires that they be fought and no further relations be sought with them.

The Nixon - Graham doctrine of the relation of religion to public morality and policy, as revealed in the White House services, has two defects: (1) It regards all religion as virtuous in guaranteeing public justice.

Each chapter discusses an aspect of the one theme that the central purpose of all education — whether in homes, schools, churches, business organizations, community agencies, or the mass media, and whatever the area of learning, whether science, art, health, or international relations — should be the transformation of persons from the life of self - centered desire to that of devoted service of the excellent, and at the same time the creation of a democratic commonwealth established in justice and fraternal regard rather than in expediency.

Traditional Catholic thinking about international relations was based on an older understanding of and appreciation for individual political communities as the loci within which a social order embodying justice in all its aspects might be established and maintained, thereby securing peace as the tranquillity of that just order.

This means that the truth about a complex of natural moments can never quite do justice to it; for the relations between its elements are external, while the truth is an essence in which those relations are indicated by internal relations, in the second sense, between its elements.

God, then, in Dr. Cumming's conception, is a being who has no pleasure in the exercise of love and truthfulness and justice, considered as effecting the well - being of His creatures; He has satisfaction in us only in so far as we exhaust our motives and dispositions of all relation to our fellow - beings, and replace sympathy with men by anxiety for the «glory of God.»

Although they've volunteered in order to do something for the poor, their paternalism comes apart when they meet articulate poor people who often believe in God more than they do and who want a world where North - South relations are characterized by justice rather than charity.

Third, the context has shifted: in contrast to the traditional Catholic conception of the political community, and politics within such communities, as the means of achieving real if limited justice for human life in the world, and a corresponding theory of international relations, recent Catholic thought on war often treats the state as a locus of injustice and the goals of particular states as inherently at odds with the achievement of common human goals, while an internationalism defined in terms of the United Nations system is proposed as the best means to those common goals.

Some ethical theories stress the need for order in relations among states, while others stress the requirements of justice.

The central term of normative Christian thinking in relation to social issues has been «justice.»

Love is central in God's relation to man and is more important than fear of God, justice, or righteousness.

Seeking God's justice should include trying to promote justice in social and civic as well as personal relations, though how far Jesus had this in mind, if he used these words, is open to question.

To this Buber replied in two letters to me: «There is indeed a norm of justice... But man tends to accept and to realise this norm only in general and abstract laws... and without justice in personal relations justice becomes poisonous.»