Sentences with phrase «other human actions»

Other human actions, including decades of fire suppression, have also increased the risk and magnitude of these fires.

Then based upon your false choice which I will indulge, there is no need for funerals, hugs, sympathy letters or cards or any other human action or interaction which brings true consolation.

This eschaton, or end event, can not be hastened or delayed or changed by repentance or any other human action.

By contrast, free speech is a natural human right, which can be blocked by other human action.

In the latest attempt to cost the impact of rising carbon dioxide levels in the atmosphere, and the continuous rise in global average temperatures, all as a consequence of fossil fuel combustion and other human action, the economist Chris Hope of the University of Cambridge and the polar expert Kevin Schaefer of the University of Colorado have turned their sights on the Arctic.

Not exact matches

Other regulatory actions could come directly from Health and Human Services Secretary Alex Azar, a former drug company executive, and through the department's Centers for Medicare and Medicaid Services.

We WANT to believe we're logical human beings making decisions about others based off of their past actions and other things «more important» than looks.

We can assume that all the Justices sitting on the Court today, like other humans, have their own preferences and biases about religion, but the judicial opinions of one of them, Justice John Paul Stevens, raise more than a slight suspicion that some of his actions on the bench stem from animosity, if not to animal sacrifice, at least to certain less exotic religious beliefs and practices.

nobody has a right to mock about others, you are judged by your actions and deeds, it's not possible to know about every faith in this world, but how ignorant can human mankind be especially after innocent Sikhs killed in Oak creek Wisconsin which was very widely covered.

In human relationships we evaluate how others feel about us based on their actions towards us.

And yet what is equally true is that we are each made in the Image of God, which means (among many other things) that our worth as humans is never diminished by our actions.

Human action is discussed in terms of the relations of human individuals to other human individuals and to subhuman aggregates or societies of occasHuman action is discussed in terms of the relations of human individuals to other human individuals and to subhuman aggregates or societies of occashuman individuals to other human individuals and to subhuman aggregates or societies of occashuman individuals and to subhuman aggregates or societies of occasions.

Building on the Platonic understanding of hell as the place where unpunished violations of justice are requited, Schall argues it is the consequence of our free will («the other side of human dignity») and of the significance of human action, opening up trains of thought in the direction of the immortality of the soul and the resurrection of the body - and finding this all pleasurable, «even amusing» (p. 121) in terms of logic and reason.

«Among the rulings,» says the report, «we find some that advise illegal actions and others that transgress human rights standards as applied by British courts.»

For others, the gospel is the assurance of meaning and purpose in human life and action.

All that should matter to us is, on the one hand, human society, and on the other, the merely natural context of our actions.

This is in fact a resurgence in other terms and with other objectives in view — of the error always committed by Christians who intervene in the sphere of human actions to justify them and to testify that in the end man has good reason for doing what he does.

Sadly, these attitudes and assumptions were retained even when in fact human actions began to have a large effect on other living things.

8:1); «God heard» (Bemidbar 11:1); Then God awoke as one that had slept» (Tehillim 78:65); and there are many other similar attributes to Him of human actions.

You know, its really starting to sound like that religion is simply a means for humans to control the actions of other humans.

Our problems don't go away unless we get help from other humans or take action for ourselves... there's no God in the sky that does a dam thing about our prayers.

Whatever concept you may or may not have of a divine order or being (s), it is in most human's consciousness that actions or inactions have consequences and to violate others has penalties.

There have been many other theories of atonement, each picking out what a given generation took to be the worst possible human situation and going on to affirm that in the action of God in Jesus, God met us precisely at that point: slavery to demonic powers, from which we have been delivered; actual slavery to human masters, with manumission accomplished in Christ; guilt for wrongdoing, with Christ as the advocate who pleads for, and secures, our release; corruptibility and mortal death, met in Christ with healing and eternal life....

What matters here is that the total witness found in the Gospels, as well as in the epistles of Paul, John, and others, is to an activity of God in human existence and through a human activity, through which «newness of life» has been known; God has been seen as sheer Love - in - action, and human existence has been given meaning and value as a potential agency for divine Love in the world and in human affairs.

When, speaking informally of two human beings, we say one thinks the other is God, and worships the ground he walks on, we are summing up many thoughts and actions, and although the cases are not quite parallel, to say that Christians believe in the divinity of Christ is to sum up beliefs, attitudes and practices which may vary slightly from one Christian or group of Christians to another.

A more accurate view would be that all human beings characteristically guide their actions by practical reason; the point is not that we should aim at a maximum possible distance from other creatures regarding our ability to imagine how future contingencies will eventually be actualized.

Thus there is a legitimate (and in itself higher) principle of freedom and also a legitimate (though in itself lower) principle of justified compulsion, and these two principles can not be simply assigned to separate spheres of human existence and action so that they could never come into conflict with each other.

For precisely all that has been said can also be objected to the doctrine of the immediate creation of every human soul in the course of history, if this creation makes of God's action in a special manner a member of the chain of created causes, even if only in regard to a particular finite being, which in contrast to others and by its special individual and temporal features has no intra - mundane ground and basis.

We are, like the entire human race, non-monolithic in our opinions or views of the actions of others.

Jesus, then, may be viewed as a unique revelation of God in that more than any other human his will is attuned to God's so that his actions disclose God's purposes.

And there was action, when someone would begin something new in the human relationships of the plant community, would speak a word to stir trust or distrust, or issue a memo that raised or lowered the morale of others.

The other element in the problem consists in the apparent silence of Jesus on particular concrete questions of conduct and on the issue of what is better and what is worse in situations where, given human finitude and sin and a fallen, distorted world, perfect action is not possible.

Here, the idea is not that the person in authority knows better than other people, but that certain kinds of human activity require the coordinated action of many human beings, and the easiest way (often the only practical way) to get such coordination is to set up one person to give directions to others.

As the devotees give themselves to their god, using some token for their oblation such as a human life, an animal, grain, a dance or other ceremonial, so the god responds to their action by relating himself afresh to them in a helpful and enriching fashion.

Furthermore, efforts to balance the effects of certain actions on human beings and on other creatures would appear distasteful to them.

Expressed in a manner which is truly human, these actions promote that mutual self - giving by which spouses enrich each other with a joyful and a ready will» (my emphasis).

«The power of God's love», says John Burnaby, «takes effect in human history in no other way than through the wills and actions of men in whom that love has come to dwell To pray is to open the heart to the entry of love — to ask God in; and where God is truly wanted he will always come.

This means, among other things, that even the difference between human creatures such as ourselves and other creatures not similarly capable of self - understanding and moral action is at most a relative, not an absolute, difference.

Rightly understood, faith and justice are in principle different because, while faith is a matter of human existence, of authentic self - understanding in trust and loyalty in response to God's love, justice is a matter of human action, whether right action toward all others (its generally moral sense), or right structures of social and cultural order (its specifically political sense).

In any kind of hard work (especially work that takes place in public and often under considerable pressure), it is our natural human tendency to attend primarily to our own performance, to our own action, to what we ourselves are doing, to how well we are performing — and, perhaps especially, to how other people think we are doing.

As necessary as its analysis of the self as existence still seems to me to be to any anthropological reflection, the value of this analysis as well as its limitations are more likely to be justly appreciated when it is viewed together with the other post-Hegelian philosophies of human activity that Richard J. Bernstein has so ably discussed in his book, Praxis and Action.

In general, we may say that these implications include everything that follows for human action — both how we are to act and what we are to do — from a love for God and for all others in God that is unbounded in the two respects just noted, and so covers both the full range of creaturely interests and the full scope of human responsibility.

I refer to the distinction I introduced between human existence or self - understanding on the one hand, and human action or praxis, on the other.

One corollary of this view is that creativity in human relationship can never be the sheer imposition of one will upon another, It must be the kind of action, with whatever coercion is involved, which so far as possible leaves the other more free to respond.

No I and no other human can do that but you can do that to yourself by your actions and lack of faith its like if someone calls you ugly and you kill yourself did they condemn you to death no your just a moron and you couldn't take the heat

We have learned from the Enlightenment and its Marxist negative image some bad lessons: a self - righteous view of human nature, individual or collective, a good - evil dichotomy in our judgment on others and in our social action, a shallow sense of human community, and an exaggerated confidence in the power of human beings to manage and control their own destinies.

After all, though storms are lifeless and soulless, when God commands people to carry out His judgment He is commanding humans to take the life of other humans thereby involving them in His questionable actions.

Bodily continuity helps us distinguish among human agents, but God is distinguished from other agents by the universal scope of his action and by the perfect freedom and love made known in Christ.15

Excess, in human faculties, means usually one - sidedness or want of balance; for it is hard to imagine an essential faculty too strong, if only other faculties equally strong be there to cooperate with it in action.

And when this limit, which is God's honor, is reached by man, there is a twofold temptation, either on the one side to pass the limit, to take up God's cause, to try to avenge God's honor oneself, to use political means in the service of the living God in order to do this, or on the other side to remain within the limit but to continue political action as though it did not exist, in other words, to separate the two kingdoms, to argue that while God's honor is there at the limit of politics, and I can do nothing about it, nevertheless in my own sphere I can still act like a shrewd and effective man, pursuing politics to save what can be saved by human means.