Sentences with phrase «be kind to other human»

Here in the UK we do nt call our selfes Atheists but humanist, humanist belive their is no GOD but beleive we should help and be kind to other human beings

Not exact matches

They do not have independent goals or rights or feelings that warrant our extension to them the same kind of courtesies that we would to other human beings.»

more than 02 billions of christians are belive in Jesus the human god, more than 900 millions of Hidus are believe in Krishna the human god more than 300 millions of Buddahs are belive in Buda the human god, and many others are belive in the human god who will come in the end of days to save the human kind.

Humans killing each other would be no more right or wrong than being kind to each other.

What makes human - kind special is the ability to accept others for who they are and not judge.

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.

If it is said that an instrumental view of politics still permits other kinds of human interaction to be constitutive of self - interest, the reply is that the considerations just reviewed also apply to a theory or definition of human interaction generally.

We look to the Bible for insights about the nature of God, the nature of humans, the nature of our relationship to God and the world and each other, and the kind of life that is appropriate to these.

can find us where we are and push us to find each other, to show someone in our periphery that they are a loved, seen human being of inherent worth, no matter what anyone tells them — this is the kind of small revolution that steadily changes the world and keeps the prospect of a real Gilead at bay.

For the saving love of God to be present to human beings it would have to be so in a way different from how it is present to other aspects of the body of the world — in a way in keeping with the peculiar kind of creatures we are, namely, creatures with a special kind of freedom, able to participate self - consciously (as well as be influenced unconsciously) in an evolutionary process.

If you need a government contract, sanctioned by the government and granted by the government to make sure you are not discriminated against — for rights to make decisions in a hospital or to pass on your SS benefits or for other human rights — work towards that kind of thing.

On the other hand, those who believe that there are questions of greatest importance for human existence that are not amenable to the kind of inquiry we associate with the natural sciences, will be more sympathetic toward theology.

human beings, «born free and equal in dignity and rights,» are entitled to human rights «without distinction of any kind, such as race, color, sex, language, religion, political or other opinion, national or social origin, property, birth or other status.

Orthodoxy is being able not only to repeat the same teachings but also to show their relevance to the new context.2 Other individuals, on the other hand, interpret religious beliefs as merely expressions of the human community's search for some kind of meaning, an accumulated source of information built up over the years as the community reflected on its life and activiOther individuals, on the other hand, interpret religious beliefs as merely expressions of the human community's search for some kind of meaning, an accumulated source of information built up over the years as the community reflected on its life and activiother hand, interpret religious beliefs as merely expressions of the human community's search for some kind of meaning, an accumulated source of information built up over the years as the community reflected on its life and activities.

Because humans are flawed, some more than others, depending on what has been learned and experienced though out life; also the kinds of sin and wounds we have been exposed to, which determine gateways that give access for evil to dwell in us.

I consider this an ambiguous gift: on the one hand, postmodern tendencies open up spaces for the new perspectives and voices mentioned above; on the other hand, as the social critic Jane Flax notes, a hard - core kind of postmodernity which would postulate the death of history, of the human being and of metaphysics undermines the kind of critical reason that is necessary to counter the «master narrative» constituted by capitalist globalization.

I mean the burning passion of lived awareness that we occupy a precarious existence on this planet together with the soil and its flowers, the water and its fishes, the air and its birds, the fire and energy sources; that our fellow human beings are truly brothers and sisters with whom it is better always to make love - justice than war; and that gentleness lasts longer and touches more deeply than other kinds of power.

His conviction that this can be accomplished rests upon his faith in God on the one side and logical rigor on the other — his belief that his tools are indeed adequate (for humans to have the kind of knowledge humans can have); that our knowledge of God, although partial, is really knowledge of God as God is.

There never was a time in History that atheists exist, only in this present stage of our intellectual developement that they deny His exisrence, but it can be easily explained that they are just part of the dialectical process of having to have two opposing arguments or forces to arrive to the truth, The opposing forces today are the theists or religious believers of all religions and the other are the atheists who denies religion, The reslultant truth in the future will be Panthrotheism, the belief that we are all one with the whole universe with God, and that we Had all to unite to prepare for human survival that will subject us humans in the future.Aided by the the enlightend consevationist, environmentalists, humanists and all of the concerned activists, we will develop a kind of universal harmony and awareness that we are all guided towards love and concern for all of our specie.The great concern of the whole conscious and caring world to the natural disaster in the Phillipines,, the most theist country now is a positive sign towards this religious direction.Panthrotheism means we will be One with God.

I tried to make this clear both in the reference to being in the expression «ontic power» and by using the expression «fundamental entity» in the latter part of the book to refer to human beings and other kinds of entities as well.

the belief on the existence of the devil was concieved by theologians of the past thousands of years, there was no other way of explaining the bad experiences of people in the past because we were not educated yet to the kind of what we have now, Why this happened because that was part of the learning process that God wants us to know, in pathrotheism, we are part of God, and He himself is evolving because He is the universe, We are now the conscious part of Him, our destiny in accordance to his will also be His destiny because it is His will.Although He prepared first all the material reality of the universe ahead of us, The experiences for us humans including the supernatural is just part of nirmal process for learning because its natural process, today we reach a point of not believing the practices of the past, but it does not mean its wrong, Just like a child, adults loved to tell mythical stories to them, because we knew children enjoys it as part of their learning process.

We have reason to extend to such creatures some of the kind of concern that we extend to other human beings.

Honesty compels us to recognize that we seek our own will and way, we try to stop the creative advance when it seems to go against our fond desires, we are content to remain in backwaters and deviate into side - channels, we love either imperfectly or in the wrong ways, we wish to over-ride and control others of our kind, we spoil the environment and refuse our proper human stewardship of the natural order.

But on the other hand, when in talking about sin one talks only of such sins, it is so easily forgotten that in a way it may be all right, humanly speaking, with respect to all such things up to a certain point, and yet the whole life may be sin, the well - known kind of sin: glittering vices, willfulness, which either spiritlessly or impudently continues to be or wills to be unaware in what an infinitely deeper sense a human self is morally under obligation to God with respect to every most secret wish and thought, with respect to quickness in comprehending and readiness to follow every hint of God as to what His will is for this self.

Precisely that kind of man, «transported by his passion» — in this case his being caught up into a relationship with God in Christ, although it may very well be true in other ways as well, since to be «transported» by passion is to enter upon the most profound experience possible to human beings — precisely such a man does feel and know what is nothing other than «the secret of the universe».

Among other topics, Volf discusses faith in the public square, and asks what kind of religious conviction will be able to give meaning to human lives and help people seek the common good.

One hates to make old arguments, but if this education teaches (as other sections of the report make clear that is must) the familiar doctrines about how very wrong it is to impose any kind of normative standard on the many forms that peoples» desires can take, on what basis does it exclude pornography or the sexualization of young girls as legitimate forms of the varied human sexual appetite?

Whenever this same kind of communion that is revealed in the fellowship of Jesus Christ rises to dominance over all other processes in human life, we have recurring the eschatological event, to use the language of Rudolf Bultmann.

Spirituality can be about the advancement of the human spirit and that in itself can mean personal growth, becoming more in touch with our surroundings, with the energy around us, with other people, being kind to others... etc etc..

There is a sense in which the divisions themselves already constitute some kind of judgment after death, but a final judgment was still awaited, presumably at the end of time when all the human race have been assigned to their places in one or other of the four hollow places.

It is a «social event» founded on the basic need for human beings to interrelate with others of their kind within the context of a nourishing social environment; it is a «living - togetherness» constituted of individual human beings sharing a common and, to some extent, mutually satisfying form of social experience.

Considering his use elsewhere of the phrase, «thinking animal,» one can only suppose that here, too, it refers to man, or a human being, in contrast to other kinds of animals who feel but can not think, or, at any rate, can not think that they think (1970a, 94; 1971, 208).

To exist as human is to exist as an instance of «becoming» or developing (for better or worse) and also to belong with others of our kind in a great enterprise to which each one of us makes her or his contribution, for good or for ilTo exist as human is to exist as an instance of «becoming» or developing (for better or worse) and also to belong with others of our kind in a great enterprise to which each one of us makes her or his contribution, for good or for ilto exist as an instance of «becoming» or developing (for better or worse) and also to belong with others of our kind in a great enterprise to which each one of us makes her or his contribution, for good or for ilto belong with others of our kind in a great enterprise to which each one of us makes her or his contribution, for good or for ilto which each one of us makes her or his contribution, for good or for ill.

Traditions of every kind, hoarded and manifested in gesture and language, in schools, libraries, museums, bodies of law and religion, philosophy and science — everything that accumulates, arranges itself, recurs and adds to itself, becoming the collective memory of the human race — all this we may see as no more than an outer garment, an epiphenomenon precariously superimposed upon all the other edifices of Nature (the only truly organic ones, as it may appear): but it is precisely this optical illusion which we have to overcome if our realism is to reach to the heart of the matter.

Is this kind of comparison with other species which are closest to mankind helpful for understanding human behaviour and commitments?

If human beings could communicate among themselves by direct sympathy, then they would be as mutually dependent upon each other as the body and mind are; and this condition would deny individual persons freedom and distinct individuality over against one another.26 Although the relationship between one's body and mind seems to be immediately social, Hartshorne holds that interchange between human minds is almost never by direct contact and generally through mediation of vibrating particles of air and other kinds of «matter.»

The lesser kinds of reverence have been noted only in order that we may be quite clear that even in Catholic circles the term worship is applied normally to God and none other, although it is important that we understand that by association with God and His presence and work, creatures are seen in the Christian tradition as worthy of something even more remarkable than the respect for personality of which democracy has spoken — they are worthy of reverence which is religious in quality, reverence about which there is a mystery, just as in human personality itself there is a deep mystery by reason of its being grounded in the mystery of God.

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.

Human psychology differs greatly, to be sure, not only because we have much less access to the psyches of other animals, but also because their mentality is so much less developed, so that they — at least most of them — seem incapable of entertaining norms as such, The difference is, nevertheless, one of degree, not of kind.

Perhaps tongue speech (or any of the other gifts of the Spirit) is a kind of sacrament through which the transcendence of God is both pointed to and mediated (albeit in this case, through the human body).

Now what I want to know is, What other sort of nature is there beside human nature, and how does this connect with the age - old Christian belief that there is a personal destiny, a continuity of some kind between this life and the life hereafter?

Now there is no cure whatever for this kind of limitation, and it seems to me but one instance of the intrinsic limit of the human situation, and this might reasonably be expected to recur in other fields in man's search for truth.

7 In discussing an earlier version of this paper, Hall responded that while there might be some aesthetic quality associated with technology, the «difference of degree» between this and the aesthetic character of other modes of human activity is so great as to constitute a «difference in kind.»

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.

God is free to be kinder to humans than ever they were or will be to each other, even in the nuclear age.

According to the Christian witness, faith is the kind of basic human attitude or disposition that can be formally characterized as an existential self - understanding, or understanding of our own existence, in relation to others and to the encompassing whole of ultimate reality.

The point of being human is to be kind and to help others — no matter if you believe in science or religion.

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.

Augustine never quite brings his view of sexual love within the range of his deepest insight as to what loving another in God means: turning the whole current of love for self and neighbour into the channel of the love of God «which suffers no stream to be drawn off from itself by whose diversion its own volume would be diminished».19 To turn the human loves into the stream of devotion to God is one thing, to set devotion to God apart as one kind of love which makes others inferior is anotheto what loving another in God means: turning the whole current of love for self and neighbour into the channel of the love of God «which suffers no stream to be drawn off from itself by whose diversion its own volume would be diminished».19 To turn the human loves into the stream of devotion to God is one thing, to set devotion to God apart as one kind of love which makes others inferior is anotheto be drawn off from itself by whose diversion its own volume would be diminished».19 To turn the human loves into the stream of devotion to God is one thing, to set devotion to God apart as one kind of love which makes others inferior is anotheTo turn the human loves into the stream of devotion to God is one thing, to set devotion to God apart as one kind of love which makes others inferior is anotheto God is one thing, to set devotion to God apart as one kind of love which makes others inferior is anotheto set devotion to God apart as one kind of love which makes others inferior is anotheto God apart as one kind of love which makes others inferior is another.

The increased awareness and control made possible by symbolic thought enriches human experience to such an extent that it can be said to represent a difference not merely in degree, but rather in kind, from the experience of other animals (BSI 212 - 13).