Sentences with phrase «between human suffering»

It is taken from something he says about the relationship between human suffering and human depravity in his essay «On Human Nature.»

Part of the appeal of psychology has been its ability to bridge the distance between human suffering on the one hand and theology, philosophy and ethics on the other.

Not exact matches

The pre-eminent American science journalist, Gleick herein explores the history and effects of knowledge communication between humans, drawing a link from African talking drums and the earliest alphabets through the telegraph — once «a nervous system for the Earth» — to Wikipedia and Twitter, and the current state of information overload from which so many claim to suffer.

Process thought does not make a distinction between suffering endemic to the entire human race and suffering which is meted out by one ethnic group to another.

If Christians must choose between thinking clearly and relating rightly to human suffering, they must choose the latter.

> His suffering for sin, though He entered of His own will, The statement is true but there is an important angle that is missed as we see the GREAT battle of WILLS between the human Jesus and the Father!

MacLeish's changes between the manuscript and published form of J. B. move the play from specifics to the universal, from the allegorical to the human, from mediated to unmitigated suffering, from imposed rationalizations to the dramatic action which is left to speak for itself.

The qualitative distinction between physical suffering (of animals) and spiritual suffering (of humans) is not drawn out.

Rather than attempting to have animals classified as «persons,» which Professor Carlin says would «narrow the gap between humans and the lower animals,» the Christian animal rights movement wants them to be recognized as the sentient beings they are, demonstrably capable of physical and emotional suffering.

Although this is not the place to discuss at greater length the nature of evil, human sin, suffering, death and the relationship between them, they must find mention here for they constitute the chief problems which continually confront man and make him question whether there is any justice or meaning to be found in life.

The relationship of the cross to our salvation, the connection between the suffering of Christ and human suffering, the need for God to become physically entangled in the world's evil and pain — this is too great a mystery for intellectual comprehension.

Though the comfortable are often tempted to project some correlation between human deserts and human suffering, we all know of enough exceptions to disprove that hypothesis.

When they encounter the actuality of suffering and injustice, the impurity of even the best motives, and the mutual destructiveness even of a relatively virtuous people, and when they discover also the depths of sin which erupt on a massive scale in human history from time to time, they are overwhelmed by the incongruity between what is and what, at some deep level, they feel should be the case.

M. bovis has also been isolated from humans only suffering from tuberculosis of the lungs and this may suggest that the bacterium is transmitted between people and not just between cattle and humans.

Being human means existing amidst the constantly varying spectrum between suffering and joy.

Last Monday, MM and I attended a benefit at Anthropologie hosted by Olivia Wilde and Barbara Burchfield with collaboration between Yoana Baraschi and Conscious Commerce in support of New Light India, an organization whose goal is to stop human trafficking and to provide assistance to those suffering from HIV / AIDS in the Kalighat community...

By concentrating on the physical toll of Joan's psychological ordeal, Dreyer translates the unattainable and resolute piety of Joan the saint into the accessible language of compassion for the pain and suffering of Joan the human, achieving a coexistent and symbiotic relationship between the metaphysical and the corporeal that Dreyer defines as realized mysticism.

His relationship with a fire - extinguishing robot is funnier and more poignant than the central relationship between humans in most movies, and there's nothing arbitrary about love interest / long - suffering assistant Gwyneth Paltrow.

The areas and factors that come into play to create this complex situation - which can not be summed up easily through a strict and applicable - to - all type of analysis - are the laws governing the camps implemented by the Thai government, the ideal laws developed by the United Nations and enshrined in human rights conventions, and the gap between the two which is the source of much suffering for the Burmese refugees.

The Download (comprising 4 files, within one zip file) includes: - A PPT Containing a Full Lesson - A complete lesson plan covering: objectives, key - words, differentiation, and lesson timeline - Double - sided A4 worksheet - A3 Silent Debate group worksheets - A Homework Task The topic of the lesson focusses on the following part of the specification: Human Concerns [Duties / Virtues / Yamas] • Hindu understanding of the concepts of free will, suffering and virtue, including their relationship to karma and samsara • The meaning and importance of Hindu virtues / moral duties (yamas), including harmlessness / non-violence (Ahimsa), compassion (daya), selfcontrol / restraint (dama) and giving (dana) • The relationship between virtues and particular elements of dharma • Common and divergent emphases placed on human concerns by different Hindu groups, including which virtues are identified as of core importance • Different interpretations and emphases given to sources of wisdom and authority by different Hindu groups Sources: Mahabharata V 39 Bhagavad Gita XVI, 1 — 3 Bhagavad Gita VIII 8 — 12 This is part of a series of lessons, if you like it: save countless hours by downloading the complete coHuman Concerns [Duties / Virtues / Yamas] • Hindu understanding of the concepts of free will, suffering and virtue, including their relationship to karma and samsara • The meaning and importance of Hindu virtues / moral duties (yamas), including harmlessness / non-violence (Ahimsa), compassion (daya), selfcontrol / restraint (dama) and giving (dana) • The relationship between virtues and particular elements of dharma • Common and divergent emphases placed on human concerns by different Hindu groups, including which virtues are identified as of core importance • Different interpretations and emphases given to sources of wisdom and authority by different Hindu groups Sources: Mahabharata V 39 Bhagavad Gita XVI, 1 — 3 Bhagavad Gita VIII 8 — 12 This is part of a series of lessons, if you like it: save countless hours by downloading the complete cohuman concerns by different Hindu groups, including which virtues are identified as of core importance • Different interpretations and emphases given to sources of wisdom and authority by different Hindu groups Sources: Mahabharata V 39 Bhagavad Gita XVI, 1 — 3 Bhagavad Gita VIII 8 — 12 This is part of a series of lessons, if you like it: save countless hours by downloading the complete course!

It has been five years since the 2008 Mumbai bombings flared tensions between India and Pakistan; four years since that first tweet went out in the Iranian 2009 «Green (Twitter) Revolution»» three years since the world shook in despair at the mass destruction and human suffering in the 2010 Haitian Earthquake, two years since the first cries for democracy and equality were tweeted out in the «Arab (Spring) Uprising» began; and one year since the Occupy movement occupied the world's curiosity but failed to get its full support.

A six - panel art installation (each panel measuring 2.2 m x 1.2 m) will explore the most basic of the earth's resources featured in the creation story (light, water, land, air, shelter and sustainability) highlighting how human suffering can be alleviated and disunity between people and nations reconciled by addressing these most basic threats to our planet.

NPMP aims to raise public awareness and educate consumers about the consequences of buying puppies from pet stores, websites and classified ads, and the direct link between consumerism, human greed, and animal suffering.

Heather knows animals and how to create the best partnerships between animals and their humans, having trained hunter / jumpers, coached clients for national and international competitions, managed riding programs for international resorts, and provided equine therapy for disabled and at risk youth, veterans suffering PTSD, not to mention victims of abuse and trauma.

The common cold is not communicable between species, and dogs suffer from a different type of cold that the kind that afflicts humans, so your dog can't catch a cold from you — or vice versa.

The enduring bond humans share with animals has the power to reduce suffering, mitigate loneliness, improve mental well - being and bridge the gap between ourselves and others.

UN Secretary - General Ban Ki - moon commended this innovative joint initiative between the two partner UN Agencies: «The illegal trade in goods and services often funds unscrupulous people involved in human trafficking, the illicit ivory trade and other areas that cause immense suffering and destruction.

His work explores the inevitable contradictions of human existence, such as the tension between life and death, pleasure and suffering, love and hate.

In his Guerre Pace (War's Peace) body of work Bertolo sought to consider the contradiction between the «willingness of human beings to inflict suffering on their neighbors and the evident pointlessness of history» and concurrently, «the serenity and quiet joy of family intimacy.»

That we can comprehend and in some way suffer with the pain of others is one of the deepest ways we are linked as humans and one of the core elements of the ever - evolving dialectic between individual experience and social consciousness.

-- Overly simplistic view of the relation between damage, human suffering, and the extremes.

They looked at the facts, they listened to the residents, they studied the medical literature, and then made the connection between Shirley Wind's operations and the suffering in Glenmore — declaring the wind turbines a «Human Health Hazard».

-LSB-...][T] here is a line between causing inconvenience and causing human suffering, and cyber — attacks have not crossed it yet (Morozov, 2009).

And, having repeatedly misrepresented research on infant - mother (I use «mother» here synonymously with mother - substitute or primary caregiver) attachment, as «parents» and «caregivers,» implying that they are all equal (Lamb's own research has found otherwise), and making the completely misleading statement that «most infants» are attached to «both parents» this ostensibly indicates... that children suffer separation issues from all kinds of human beings, that there is no particular qualitative differences between one of the «attachment figures» or another, that separation from one is like separation from another, and that all of this separation stress is ameliorated if the child simply is left with another fungible «attachment figure» aka here «the other parent.»

The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,