Sentences with phrase «bearing on human»

The Himalayan Times: Last week, on Friday, the National Human Rights Commission (NHRC) in Nepal took a bold step in declaring that Climate Change has a direct bearing on Human Rights, and in moving forward the NHRC would work in Nepal within that context too.

This «whole» view of human existence — I use the adjective whole to indicate an inclusive understanding of human nature — has become increasingly attractive to those working in the many different branches of science that have a bearing on human existence.

Involvement in the multitudinous problems of a rapidly expanding urban area or exposure to the increasingly bitter struggle between labor and management or entanglement in the luxuriant and rank growth so abundantly fostered by the new wealth of the «gilded age»: these and other factors caused many men to re-examine their roles as ministers and to seek more effective ways of ministering to the needs of their time.11 Perhaps the most important thing that happened to such men was that they became aware of the many factors bearing on human welfare and thus of importance to the Christian gospel.

But at the outset I wonder if it is appropriate to ignore the political setting for discussing such a topic and its possible bearing on human lives.

Christian Scientists generally would agree that bringing prayer to bear on human tragedy and suffering does not preclude taking other practical steps to alleviate them.

My own lecture was titled «The Right to Belong Where I Come From,» and dealt with the importance of home in the human imagination, the struggle against placelessness in modern culture, and the cultural forces that come to bear on the human consciousness to weaken attachments between person and home place.

It is about bringing the power of faith to bear on the human experience of dying, death and bereavement.

Most fields of scholarship that bear on the human condition showed substantial progress during the 20th century.

Not exact matches

Instead of the robust features he was accustomed to seeing on the faces of an ancient human ancestor like Homo erectus or Homo heidelbergensis, this face bore a striking resemblance to his own.

After all, Musk explained, he spends at least 90 % of his time on either the electric car company or SpaceX; 3 % to 5 % on Neuralink, a venture aiming to create interfaces between the human brain and machine - learning technology; 2 % on his new tunneling project called the Boring Company; and the remainder on OpenAI, a non-profit dedicated to artificial intelligence research.

They are both born out of creative energy, and they both depend for their lifeblood on human commitment.

In a terrific 1985 book, To Engineer is Human — The Role of Failure in Successful Design, Henry Petroski argues that every structure that engineers build is a hypothesis — an educated guess to the effect that «yes, indeed, this bridge is strong enough to bear the weight of all that traffic on a daily basis.»

The paper has broad implications for interdisciplinary science, because it demonstrates a striking pattern in human behavior that bears on, among others, the disciplines of psychology, medicine, sociology, economics, and anthropology.

So, by your reasoning, if «People put so much importance on words» (implying that they don't matter and we shouldn't take thought of how we use them) then I ought to be able to sing along with the lyrics from pac's «hit»em up» with my black friends, curse in a kindergarten class as well as a corporate meeting for my boss... what impression would a client have of my boss if I were cussing in a professional meeting or at a charity event... it doesn't add up, it's a cop - out rebuttal... trying to find loopholes or applying «human reasoning» like» ll take a swearing guy who's helpful» doesn't change Jesus or scripture it's just setting up a what - if scenario and trying to allow that to in some way justify your stance when again, that doesn't change The Holy Spirit or His heart in those who have been born again... the verses (inspired by His own Spirit) speak for themselves.

Unfortunately in my case, I've probably gone to excess the other way... after 43 years of being (in my view) threatened with hellfire for every cotton - picking thing (including the «sinfulness» of being born in the first place because it's a well - known scriptural fact that every human is born sinful and separated from G - d, with a heart that does nothing but desire evil and no way to please G - d even when righteous), threatened with being «left behind» in the rapture (should I fail on some doctrinal (belief) point at the crucial moment)... I refuse to consider ANY possibility of hell at all.

By declaring that human beings are born with an innate bent toward acting antisocial and selfish, it predicts all the behaviors we keep ragging on about.

Moreover, for a certain kind of writer on the left, ideas must bear a revolutionary panache, and there is a frisson of defiance in taking one's stance with, say, the Druids of old (reinvented and sanitized, to be sure, without, for instance, the burning of human sacrifices).

The bishop, who was born in Bromley, Kent, went on to write Market Whys And Human Wherefores: Thinking Again About Markets, Politics, And People about the deficiencies of economic theory.

The point of this is that Jesus in his quality as human being had no control on his birth at all, where and by whom he should get born.

I do not believe people would act that way as we have a long history of humans working together in social groups for survival relying on each other and taking care of sick and injured and protecting the weaker child bearing females in the group.

When it came time to assemble a task force on human sexuality, she bore primary responsibility for assembling it.

And so we too, daily engaged in our own all too human journey, searching for that which would have us be so much more than we are, and bearing our unworthy gifts, kneel on the stable floor beside these royal ones, worshiping with them the child who is most royal.

Flannery O'Connor's novel The Violent Bear It Away does suggest a more satisfactory relation for human beings between the ordinary and the transcendent though it is, on the face of it, a very strange one indeed.19 Her novel is about a fourteen - year - old boy, Francis Tarwater, who, after the death of his great - uncle, a self - proclaimed prophet, goes to his uncle Rayber in order to fulfill the Lord's «call» that he, Tarwater, baptize Rayber's young idiot son.

Because, my God, though I lack the soul - zeal and the sublime integrity of your saints, I yet have received from you an overwhelming sympathy for all that stirs within the dark mass of matter; because I know myself to be irremediably less a child of heaven than a son of earth; therefore I will this morning climb up in spirit to the high places, bearing with me the hopes and the miseries of my mother; and there — empowered by that priesthood which you alone (as I firmly believe) have bestowed on me — upon all that in the world of human flesh is now about to be born or to die beneath the rising sun I will call down the Fire.

These theories witness to the power of the human intellect, but few would claim that they bear on questions of faith and morals.»

Oh, the Calvinists could make perfect sense of it all with a wave of a hand and a swift, confident explanation about how Zarmina had been born in sin and likely predestined to spend eternity in hell to the glory of an angry God (they called her a «vessel of destruction»); about how I should just be thankful to be spared the same fate since it's what I deserve anyway; about how the Asian tsunami was just another one of God's temper tantrums sent to remind us all of His rage at our sin; about how I need not worry because «there is not one maverick molecule in the universe» so every hurricane, every earthquake, every war, every execution, every transaction in the slave trade, every rape of a child is part of God's sovereign plan, even God's idea; about how my objections to this paradigm represented unrepentant pride and a capitulation to humanism that placed too much inherent value on my fellow human beings; about how my intuitive sense of love and morality and right and wrong is so corrupted by my sin nature I can not trust it.

Another Augustinian teaching, born of his clash with the Pelagians, is that salvation rests on the grace of God alone, not at all on the exercise of human freedom.

Based on my reading of the Bible, I believe sex is one of the many ways God created humans to bear the image of our maker in the world.

The movement called «existentialism» in its religious bearings has included an attack on the objective, rational understanding and control of human life and has encouraged reliance upon a freely chosen «faith» which is not rationally demonstrable.

Christians are only seeking «heavenly things» and think that earthly matters do not concern them and have no bearing on their salvation, because these things have become exclusively secular and human.

Humor, on the other hand, is born from an altogether higher recognition: that tragic contradiction is not absolute, that finitude is not only pain and folly, and that the absurdity of our human contradictions can even be a cause for joy.

Philosophy is great when dealing with abstract, human concepts (beacuse it's process is based around the human as the standard) but without some way to test philosophical treaties, you are just doing thought experiments which may or may not have any bearing on events in the «real» world.

Leaning on Winnicott's observation that the human infant is born «an artist and a hedonist,» Dykstra believes that preaching has suffered from the rejection of these identities by most clergy.

It was only when He took our sin upon Himself on the cross, it was only when the crushing despair of being separated from God came upon Him, that He finally felt what we humans have lived with since we were born.

The disputed elements center mainly in the bearing of the Kingdom on the ethical demands of the present life in relation to what lies beyond it in a realm that transcends human history — that is, in the relations of ethics to eschatology.

Can we reconceive theological education in such a way that (1) it clearly pertains to the totality of human life, in the public sphere as well as the private, because it bears on all of our powers; (2) it is adequate to genuine pluralism, both of the «Christian thing» and of the worlds in which the «Christian thing» is lived, by avoiding naiveté about historical and cultural conditioning without lapsing into relativism; (3) it can be the unifying overarching goal of theological education without requiring the tacit assumption that there is a universal structure or essence to education in general, or theological inquiry in particular, which inescapably denies genuine pluralism by claiming to be the universal common denominator to which everything may be reduced as variations on a theme; and (4) it can retrieve the strengths of both the «Athens» and the «Berlin» types of excellent schooling, without unintentionally subordinating one to the other?

Solzhenitsyn even blesses his prison cell for having purged him of the confusion of his age, for once on the other side of history — free from the petty progressive notions of one's time — one enters history in a new way, as a witness to the inner force that intuitively resists oppression born of the human will to power.

He responded by relating the parable of the Good Samaritan, one of my personal favorites... bear traps are hidden, and often unseen till bear or human are caught in them... the traps are deliberately placed, they don't just suddenly appear... the answer to the question was the man who had compassion on the man taken by robbers... he was a social and spiritual outcast who had compassion on someone who in normal circumstances would have hated his guts... because his doctrine and «lifestyle» were not acceptable to the religious establishment... I have had life experiences that bear this out, experiencing love and compassion from people whom today's religious establishment demonizes and looks down upon... any reading of the Good Samaritan story should be followed up by a reading of 1 Corinthians 13....

However, such a tangible measure, borne of respect for human dignity and concern for the public good, would help greatly in stimulating the American conscience on a matter that presently struggles to hold its attention.

Predictably, she has been savaged by those in the GLBT community who rely on the «born gay» argument, supposedly supported by science, to justify sexual orientation being analogous to race and thus to be accepted and celebrated as a «given» of the human condition.

It should be presupposed, however, that we can not do this unless we approach the matters to be discussed from the standpoint of both a historical understanding and spiritual appropriation of the Bible, and bring our theology to bear at every point on the human situation.

Now on April 1st, 1600 there are 4 vampires feeding and thus we have 4 human deaths and 4 new vampires being born.

On February 1st, 1600 1 human will have died and a new vampire born.

This view has direct bearing on the typical notion of God foreseeing from all eternity everything that will occur and having a plan for the course of human history.

Paul wrote, «Bearing the human likeness, revealed in human shape, he humbled himself, and in obedience accepted even death — death on a cross.

did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave (doulos), being born in human likeness And being found in human form, he humbled himself and became obedient to the point of death even death on a cross.

We see a human tide bearing us upward with all the force of a contracting star; not a spreading tide, as we might suppose, but one that is rising: the ineluctable growth on our horizon of a true state of «ultra-humanity»

The mere putting of these queries indicates the importance of human freedom and its bearing on Christian moral responsibility.

A fourth reason, already intimated, for giving special attention to the parables is that they reflect the bearing of the kingdom on the conditions of everyday living in human relations.

Thus, superimposed on the twofold tightening action of what I have called the geometrical and mental curvature of the human earth — superimposed yet emanating from them — we have a third and final unifying influence brought to bear in regulating the movements of the Noosphere, that of a destiny that is supremely attractive, the same for all at the same time.