Sentences with phrase «as human relations»

So far as human relations are concerned, that has to do with two sets of relations, those we have with our neighbors and those we have with the rest of the creation.

Good communication as well as human relation skills needed in creating a harmonious working environment with colleagues

Not exact matches

Restoration of relations would be the latest phase in a normalization process, which is expected to move slowly because of lingering problems over issues such as Cuba's human rights record.

Sheppard, with 85 employees in Glendale and seven other cities like Boston, Chicago and Houston, will become the foundation for what Ketchum describes as a new worldwide unit, the Workplace Communication Practice, which will specialize in tasks like internal communications, human resources and labor relations.

Recalling that internationally - recognized human rights include social, economic, and cultural rights as well as political and civil rights, we should acknowledge that economic relations and human rights are mutually supportive dimensions of our mature relationship with China.

«We have an infinite capacity as human beings to tell ourselves stories, and the most important one we tell ourselves is about ourselves,» says performance coach Jennifer Lea, director of client relations at Johnson & Johnson's Human Performance Instihuman beings to tell ourselves stories, and the most important one we tell ourselves is about ourselves,» says performance coach Jennifer Lea, director of client relations at Johnson & Johnson's Human Performance InstiHuman Performance Institute.

The HR officer who called Sheldon in was a black woman skilled, as Leonard would say, in handlIng human relations issues....

Or they tell us that Gadamer emphasizes dialogue to single it out as the great paradigm of all properly human relations (and, again, no philosophy is more acceptable to us than the theoretical coming - together of the human race).

I tried to say something about how critical religion is in human relations earlier but it got marked as abuse... I will try one more time in a condensed form.

As we have noted, relations to self are far more complete than relations to other humans.

Whiteheadians seem able to imagine such ecstatically spanned unities - across - time on the so - called «microscopic» scale of the «specious present,» but give up on the idea as the scope of the temporal disclosure space is widened to the scale of human lifetime and of generations.7 But worse than this from the point of view of Heidegger's temporal problematic, by submitting the ecstatic unities of their «specious presents» to the before / after ordering and metric properties of linear time, at least in terms of their mutually external relations and arrangements, they give back ontologically every advantage they gained from the use of an cc - static - temporal disclosure horizon in the first place, even though it was only the single horizon of presence.

In large measure, however, these relations are not preconditions for but properly a part of the public world, i.e., they yield happiness beyond some minimal degree because nature is, as it were, taken into the human community.

The relationship is thoroughly reciprocal, and human individuality is the consequence as well as the cause of human relations.

Indeed, one could argue, following the historian Christopher Shannon, that the agenda of modern cultural criticism, relentlessly intent as it has been upon «the destabilization of received social meanings,» has served only to further the social trends it deplores, including the reduction of an ever - widening range of human activities and relations to the status of commodities and instruments, rather than ends in themselves.

This is the consistent double - theme that runs through the Bible: in relation to God all human greatness is as nothing; and yet because of this nothingness before God, even the lowliest is of immeasurable value.

For a Whiteheadian it is more natural and correct to speak of the relation as between human beings and «other» animals; for humanity is one species of animals.

To secure a larger combined influence for the Churches of Christ in all matters affecting the moral and social condition of the people, so as to promote the application of the law of Christ in every relation to human life.»

He will not require not merely that the new knowledge be used as the foundation of the proof, but that the very spirit and atmosphere of the new knowledge enter in such a way into thedemonstration of God's existence, that the complexities and confusions of human thought engendered by the new knowledge shall be resolved in harmonious unity in the postulate of God's existence, nature, and relation to created being.

When I realize that the particular conclusions generated by the serious reflection that arises from such assumptions have only the authority of those assumptions, then I feel free to turn to another philosophy that includes among its data human persons and their interactions; for my perception of reality is such that these seem to me at least as real and ultimate as sense data and mechanical relations.

As in even the most intimate of human relations there are facts for psychologists to discover and use towards man's self - understanding, so there is no limit to what may be found out about what happens in prayer.

But the truth is that willingness to apply these counsels of love strictly (not of course as if they were a law, a code, a set of rules) will turn human relations upside down and provoke harsh reactions in the body social.

As a very simple illustration in human communities, it is obvious that athletic teams strive to develop this kind of aesthetic relation of mutual support among their members.

The particular role of the Petrine principle (through its objectified holiness and rule), in relation to this mutual love, is to prevent us from proposing our own human spirit as the Holy Spirit.

• the capacity to reach objective and universal truth as well as valid metaphysical knowledge; • the unity of body and soul in man; • the dignity of the human person; • relations between nature and freedom; • the importance of natural law and of the «sources of morality,»... • and the necessary conformity of civil law to moral law.

«20 God's relation to the world is to be understood as analogous to the relation of the human self to its body.

If you are bound to another human being by the holy bond of matrimony do you consider in this intimate relation that still more intimate relation in which you as an individual are related to yourself before God?

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.&raquAs 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.&raquas 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.

True, the right relation between the hierarchical ministry and the laity can never be completely regulated by institutional and legal methods, but involves also an element of human freedom as well as of the spirit of the Church.

Just as the primary meaning of human action does not refer to a public, historical act, the primary meaning of God's action does not refer to any act in history.23 However, since the relation of the world to God is analogous to that of the body to the self, then in the secondary sense of God's action, every event is to an extent an act of God.

«The institutions of men are, by analogy, the sacramentalisation of society in the natural relations of men one to another, and thus even the civic institutions of men, to be totally focused, must embody something of this underlying relationship to God as the source of human truth and the dynamism of natural human happiness.»

In so far as Marx is seeking to bring the idea of «real distress» (as understood by religion) into relation with their human condition of distress (as understood by human beings) so as to transform the human condition, his critique of religion reveals an existential pathos», and it is religiously edifying.

In the company of discerning teachers and learners, my education was being shaped out of certain assumptions that had as much to do with living life as with thinking about it: that we are «in relation» whatever we may think of that fact, that the most basic human unit is not therefore «the self but rather «the relation»; and that this intrinsic mutuality demands — and should be the foundation of — our ethics, politics, pastoral care and theologies.

Now, Gudorf contends, present inroads on this tradition insist that: «1) bodily experience can reveal the divine, 2) affectivity is as essential as rationality to true Christian love, 3) Christian love exists not to bind autonomous selves, but as the proper form of connection between beings who become human persons in relation, and 4) the experience of bodily pleasure is important in creating the ability to trust and love others, including God.»

Nicholas of Cusa, Pascal, and Locke all advance the doctrine of internal relations as evidence for the skeptical claim that human knowledge is severely limited and radically incapable of penetrating the fabric of nature.10

As for Heidegger above, primordial intentionality is the Vorstruktur of a Lebenswelt; it represents a system of internal relations which is the basis for much human behavior.

The fact that some animals can not reason or talk in language we understand should be as irrelevant to us as is the fact that some humans in relation to whom we have ethical obligations — severely retarded children, for example — can neither reason nor talk.

Many ignore flora and fauna altogether, focusing instead on the relations of humans to one another and to God, or they treat animals and plants primarily as tools to be managed in a stewardly way for the sake of human well - being.

Whereas Paul described his former life in Judaism as focused on human relationships with his contemporaries and predecessors, his depiction of his new life is so centered on his relation to God that he as yet has no relationship to the other apostles.

In the richest of human relations such as those of lover with beloved, husband and wife, child and understanding parent, friend and friend, fellowship on a high plane intensifies desire for the values mutually prized.

It would be unnecessary to labor this point except that sin is often conceived too narrowly either as something to be settled with God only, or on the other hand as merely calling for reform in human relations.

The false brothers stand in relation to Paul as did his old life; they are both rejected as «still pleasing humans» (1.10).

We provide an interpretation for (1) when we specify its domain as the set of all living human beings and let Q be the identity relation.

To this useful image Marian Evans contrasts Dr. Cumming's God, who «instead of sharing and aiding our human sympathies is directly in collision with them; who instead of strengthening the bond between man and man, by encouraging the sense that they are both alike the objects of His love and care, thrusts himself between them and forbids them to feel for each other except as they have relation to Him.»

It is a drama that unfolds in several contexts at once: within the historical context of a «great cloud of witnesses», that is, in relationship to all of those who speak (and have spoken) as «Christian preachers»; within the context of the speaker's own human existence in relation to other statements of faith collected as «Christian theology» within the time and space set aside for the performance of Christian liturgy.

These are bits of the world which may be considered as units for good human purposes, but which do not possess the unitary character of a natural moment since they are composed of such moments in external relations to one another.

It seems the most likely scenario is that he married his sister or less likely his niece.The reasoning is that Adam and Eve lived alot longer and continued to have sons and daughters GEN5: 4 aCTS 17:26 Paul tells us that the God who made the world hath made of one blood all nations of man to dwell on all the face of the earth.Cain did nt marry to another tribe or nation as every man and women was a relative and of the same bloodline of Adam and Eve.The importance of this is that sin entered through one man Adam and is past through the bloodline so redemption is only possible through the same bloodline.So for the formula to work the human genome had to stay the same no other tribes or nations just the descendents of Adam and Eve.It also solves another riddle in that satan at various times prior to the flood and after the flood tried to contaminate the bloodline by his angels having sexual relations with the women this created a type of alien in essence and would have not been able to have been redeemed by the blood of Jesus as it wasnt fully human.This is where the giants came from and why God wanted to destroy them as they had the potential to destroy the human race as they couldnt be redeemed by the blood of Jesus.Interesting?

I do not believe there is any theme more central to Lewis's vision of human life in relation to God, and I think there are very few indeed who have managed as well as he to invoke simultaneously in readers both an appreciation for and delight in our created life, and a sense of the pain and anguish that come when that life is fully redirected to the One from whom it comes.

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.

Although psychology, for example, may show that many human relations which are thought genuine are actually neurotic projections from the past and hence I - It, it can not question the fundamental reality of the I - Thou relation nor establish any external, «objectively» valid criteria as to which relations are I - Thou and which I - It.