Sentences with phrase «about human society»

Aki Inomata (b. Tokyo, 1983) is a visual artist based in Tokyo who works through collaborations with animals, depicting truths about human society gleaned from animal behavior.

I believe in Ryan and he has a great conscious, and he really cares about human society, and community.

The fact that warfare played such a large role in society formation also helps reveal a little bit more about human society evolution in general.

Please forgive me if I take a few moments to explain what I mean by substance philosophy and to show how it has informed so much of modern thinking about human society.

22 That this is so, and, especially, how this is so, may be clearer from the ecological perspective than from the sociological, but it remains a true and important point about human society, which sociological theology need not and should not continue to neglect.

The power of these images of Brazilian people, distinctive landscapes, and magnificent waterfalls opens a discussion about human societies and the environment.»

Not exact matches

The 2016 Employee Job Satisfaction and Engagement report from the Society for Human Resource Management (SHRM) looked at 600 employees» feelings about their jobs.

In fact, the Society for Human Resource Management found that 49 percent of employees describe making decisions about their health insurance as «very stressful.»

We are very grateful to the Society of Human Resources Management (SHRM) News for quoting us in their summary article about the Senate immigration bill passing.

A podcast about the impact of artificial intelligence and its effect on society, job security, and the future of the human race.

They also need to provide full information about any automated and human advertising support services the companies provided to Russia - affiliated groups, facilitating their intrusions upon American society.

The discussion about the meaning of human dignity is really a conversation about the meaning of being a human being and about the best way to shape a society.

To be «conservative» about society means that you are against helping your fellow human beings in any way, as we can see from their actions.

The Coen brothers have a long history of using violence, gore and offbeat humor to make deeper points about society and human nature.

We need not pause to be precise about the terms «authoritative» and «society,» since these serve in Easton's definition to distinguish political from other kinds of human interaction.

Christian thinking about God and Jesus Christ and the human self can not be separated from Christian thinking about the body, human society, and the natural world.

We must ensure that our Catholic schools teach Catholic doctrine, and uphold Catholic values — including the values that might clash with current trends in British society: marriage as the lifelong union of a man and a woman, the need for human life to be cherished from conception to natural death, the truth about our sexual identity as male or female.

Of course it would be naïve to assume that sitting down with ISIS terrorists would produce a quick change of heart, but a fearless, coherent defence of orthodox Christian belief about the human person, human love and thus human society is essential and is, at present, generally lacking even among church leaders.

Robert Sirico at Villanova University for a moderated discussion that will engage in important questions about free societies and human flourishing, and the economic structures that facilitate a virtuous society.

First, its premisses concerning society and modern man are pseudoscientific: for example, the affirmation that man has become adult, that he no longer needs a Father, that the Father - God was invented when the human race was in its infancy, etc.; the affirmation that man has become rational and thinks scientifically, and that therefore he must get rid of the religious and mythological notions that were appropriate when his thought processes were primitive; the affirmation that the modern world has been secularized, laicized, and can no longer countenance religious people, but if they still want to preach the kerygma they must do it in laicized terms; the affirmation that the Bible is of value only as a cultural document, not as the channel of Revelation, etc. (I say «affirmation» because these are indeed simply affirmations, unrelated either to fact or to any scientific knowledge about modern man or present - day society.)

Reinhold Niebuhr criticized this Pelagian vision of individuals and social orders in Moral Man and Immoral Society, replacing it with an Augustinian realism about human existence that tempered any optimism in human progress.

The Incarnation was intended to bring about the perfection of the individual and of human society through the integration of the whole human race as a family which takes its name from God the Father.

No illusions for us about human nature, no nonsense about innate goodness rendered corrupt only by experience or society.

If it is true, as Holloway argues, that the very foundations of matter and the identity of human nature are aligned upon the coming of the Word made flesh, then a society which is uncertain about the existence of God and whether Man has any meaning or purpose must be subject to crisis, alienation and chaos even more inevitably than CiV is able to show.

Together they have brought about a profound shift in the nature of thought, the directions and balance of the different spheres of human society, and the interrelatedness of human institutions.

There are also eschatological beliefs about the future of society and the final destiny of the human race.

We need only to look about us at the multitude of disjointed forces neutralising each other and losing themselves in the confusion of human society — the huge realities (broad currents of love or hatred animating peoples and classes) which represent the power of awareness but have not yet found a consciousness sufficiently vast to encompass them all.

It seems to me that the church has been simply supine before the mores of Western culture, according to which it is indecent to talk about death in polite society P «Theological Perspectives on Aging,» Human Values Institute Conference, May 12 - 14, 1986; published in Second Opinion: A Journal of Health, Faith, and Ethics, November 1986].

So, it was not just the small group of Jesus» followers who were confused about the future; many in Roman society were searching for a system of meaning that would make sense out of their experience of human life.

A medical school, for instance, is a research and often also a healing center, directly concerned with the increase of knowledge about the human organism and with its health; but it is also a training center where men are prepared to work in many other institutions of the society, from private practice to public health offices.

When human beings break their covenant with society by exploiting the labor of the worker and refusing to do anything about the social costs of production — i.e., poisoned air and waters — the covenant of creation is violated.

It is a view that takes authority to be a positive good rather than a necessary evil alone and in so doing preserves a truth about human nature and society that stands in danger of loss.

Harnack reduced what he called «the essence of Christianity» to something very simple: the love of God, the love of one's neighbour, and incorporating into human society whatever Jesus taught about the Kingdom of God.

He had shed any romantic notion of the monk as a cowled figure padding about a cloister garden and had come to define the monk, as he did in a talk he gave just weeks before his death, as a «marginal person who withdraws deliberately to the margin of society with a view to deepening fundamental human experience» (cf. Asian Journal, 1973, p. 305).

The well - known advocate of atheistic humanism, Corliss Lamont, was quick to argue that Whitehead's use of «God» in «nonsupernaturalistic ways» was both deceptive and incomprehensible.4 And Max Otto raged at the audacity of Whitehead's attempt to do metaphysics at a time when «the millions» are concerned about human suffering and need a restructuring of society.5

In a way, both Marxists and Christians are talking about the same thing: actual human being in the real world and society.

But «a moral discussion is inconclusive and even trivial, if it leaves out the question of its application,» as Gregory Vlastos has said.13 In order to be as specific as possible about this approach to Christian social philosophy I shall outline in arbitrary fashion five general principles which I suggest can be supported by the evidence of human experience as being necessary guides to the conditions under which the Good Society can grow.

From the perspective of James Madison's observations about factions and freedom in Federalist No. 10, for example, the respect for tradition and the flourishing of faith is not a glitch but a feature of a free society, which encourages the development of a variety of human types.

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.

In this way, social cooperation among human beings brings about the cohesion, and therein the unity, required of a society by interrelating the personal experience of individuals in such a way so as to emotionally bond those individuals together.

The Church teaches many things about the way in which society should work: about the laws we make, about how we treat one another and respect each other's rights, about behaving justly with our money, about the value of human life and the duties we owe to the communities in which we live.

1995), «the fine working of the market is close to the heart of western society's self - definition» and they speak about its underlying presuppositions thus: «Indeed for Smith, the market played a role in all forms of human progress.

In the first place such education, now as always, is concerned with the nurture of men and women whose business in life it will be to help men to see their immediate perplexities, joys and sufferings in the light of an ultimate meaning, to live as citizens of the inclusive society of being, and to relate their present choices to first and last decisions made about them in the totality of human history by Sovereign Power.

Similarly, Charles Birch of Sydney spoke on «Creation, Technology and Human Survival» and told the Assembly that our goal must be a just and sustainable society; and this demands a fundamental change of heart and mind about humankind's relation to nature.

In human society, we boast about equality and fairness while living lives of extreme inequality, thinking that those who are at the top deserve to be there.

For all the high - minded notions about human rights that are prevalent in British society, it would appear that this has been no substitute for religion when it comes to protecting human dignity.

It's pretty clear that you haven't read much about the development of human society.

To be a light is to follow this God, struggling to bring about social justice in our society, to safeguard human rights and to work for peace and reconciliation.

GK Chesterton rightly noted that all arguments are theological arguments, that is to say, eventually all political and moral disagreements, if pursued for long enough, get down to the brass tacks of our basic assumptions about the ultimate meaning and purpose of human individuals and human society.

Finally, there is increased anxiety concerning climate change — with some environmentalists demonising human beings, consumer - based Western cultures castigating poorer nations for their waste and pollution, and little attempt to think more profoundly about what a more ecologically - aware approach to our world may demand from such societies.