Sentences with phrase «by individual human beings»

Decisions are made and carried out by individual human beings, acting alone or in groups.

Not exact matches

But shortly afterward, two individuals — Abadi Gebremeskel and Legesse Berh — joined the endless stream of refugees arriving at Tigray, Ethiopia, and were subsequently interviewed by London - based Human Rights Concern Eritrea.

The most effective leaders inspire people by clearly articulating how the work they do together is helping other human beings and how each person's individual role on the team makes a difference.

Where the power of those instruments needs to be limited, as it surely sometimes does, it can not be done by pulling the rug out from under individual, human liberties.

A report issued in June by the Health and Human Services Department illustrates how the extent of the coverage gains in individual states were closely linked to their Medicaid expansion decisions.

Self - comparison can be a strong influence on human behavior, and because people tend to display the most positive aspects of their lives on social media, it is possible for an individual to believe that their own life compares negatively to what they see presented by others.

Context on not only how businesses are impacted by changing technologies, but also getting new contextual understanding of how the individual buyer and human experience is changing.

If humans were not designed by a higher authority, how can each individual's DNA be uniquely different among the human species, especially different than the other animals; how can the life sustaining elements be constantly available and exist in exact formulations: O, H, C etc. water is always 2 atoms of Hydrogen and one atom of Oxygen; sugar, fats, grains, and any bio-chemical products can be broken down to their simplest forms of elements, but can be re-constructed with specific (not by chance) formula.

Yet, thinkers from Edmund Burke to Russell Kirk have shown the deeply anti-conservative bases of the social contract theory of Lockean (and Hobbesian) origin, one that is premised upon a conception of human beings as naturally «free and independent,» as autonomous individuals who are thought to exist by nature detached from a web of relationships that include family, community, Church, region, and so on.

Whereas many European states rely on government machinery to effect charitable programs, these projects are accomplished in America by individuals and private charitable organizations, thereby personalizing charitable work and bringing compassion and human interaction to the forefront.

By extension, evolving from less advanced life forms is distasteful to those same individuals, as that necessitates a point in evolution at which humans are not really humans at all in the modern sense, which then brings up problems such as «do slugs go to heaven?»

It denies the beauty of being human, and it ignores all these gaps that need to be filled in by the individual,» he ruminates near the end of Blankets.

Rather, specifically human existence is, in Whitehead's term, a «personal society,» i.e., a temporal sequence of occasions which share, by virtue of inheritance from the earlier to the later, a defining characteristic that makes the man or woman in question just this individual and not some other.

As one consequence, the Whiteheadian perspective stands in fundamental opposition to what has sometimes been called «metaphysical individualism,» i.e., the theory that human individuals are self - contained in the sense that communities are created by them but not vice-versa.

In his typical humanistic, ethicomystical way of thinking, he points to a belief in the «evolution of human spirituality» where «the higher this development in the individual is, the greater his awareness» of God» (Dr. Schweitzer of Lambarene, by Norman Cousins [Harper & Brothers, 1960], pp. 190 - 191).

I use «public world» to mean the world that is constituted by human communication, i.e., the world shared by virtue of the relation (s) of one or more human individuals to one or more other human individuals.

But when, by contrast, parental love is grounded in the facts of biological and historical bonding, the child lives in a setting offering the kind of acceptance human beings need in order themselves to become capable of adult commitment — a setting in which individuals who are separate but connected can grow and flourish.

He accepted Kant's view that the ordered world is created by the human mind and then pointed out that the way the mind orders the world varies from culture to culture and evolves within individual cultures.

The study of history is arid and incomplete unless it is understood as a work about (and by) individual human beings — and, moreover, a story whose substance and manner of telling are matters of moral significance.

If ethics is allowed to be controlled by the laws of any individual state there is a danger of returning to legal positivism, where the laws of a single state are allowed to contradict universal human rights, allowing residents of that state «legally» to carry out actions that are totally unacceptable to the international community and the Catholic Church.

If one considers, however briefly, what conditions will make possible the flowering in the human heart of this new universal love, so often vainly dreamed of but now at last leaving the realm of the utopian and declaring itself as both possible and necessary, one notices this: that if men on earth, all over the earth, are ever to love one another it is not enough for them to recognize in one another the elements of a single something; they must also, by developing a «planetary» consciousness, become aware of the fact that without loss of their individual identities they are becoming a single somebody.

According to Keen, the ground of theology, or storytelling, is no longer outside the human community, God being «dead»; thus Keen feels we must shift our focus to the individual and the commonplace.24 In order to overcome my dis - ease, my dis - grace, Keen suggests that «I can proceed by telling my story.

For Keen, the dis - eased person as Homo Faber is the individual who has destroyed both human wholeness and the possibility for new life by denying the «feminine» in favor of the «masculine.»

Spanning the entire spectrum of creation, whether in terms of sex, politics, or religion, Christians affirm that God is speaking through the law written on human hearts, with individual consciences picking up the signals, either accusing or excusing them, until that day when God will finally judge all things by the criterion of Jesus Christ (Romans 1:15 — 16).

Man's body is formed from the dust of the earth, but the soul is created by an individual act of God, at which moment the new human person comes into being.

The protest is NOT against science and structure, rather, the protest is against the «dehumanization» of the human being by reducing him / her down to only matter and rules, and is against dismissing the «spirit & soul» which give every individual his / her unique «person.»

«What is required for the Incarnation is that the vehicle of human nature should exist which can be determined directly by the Will of God, and that the individual concerned should be given the office in nature and in grace to co-operate with God in a unique manner for the doing of that work.»

This function, which is God's giving of an initial aim to each new occasion, is more like the individual creation of each human soul than the single act by which matter was created.

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?

The second is consumer capitalism, the intricate socio - economic system that taps the human drives of individual gain and greed, rewarding incentive and encouraging participation in the system by the prospect of increased consumption of pleasurable goods or services and access to otherwise restricted activities.

The distance between the moral principles which the Church proclaims and — leaving aside for the moment the question of the Church's pastoral office — which alone can be propounded doctrinally, and the concrete prescriptions by which the individual and the various human communities freely shape their existence, has now increased to an extent that introduces what is practically a difference of nature as compared with earlier times.

The same divine law which forbids the killing of a human being allows certain exceptions, as when God authorizes killing by a general law or when He gives an explicit commission to an individual for a limited time.

Not only is the mutable world separated from its divine principle — the One — by intervals of emanation that descend in ever greater alienation from their source, but because the highest truth is the secret identity between the human mind and the One, the labor of philosophy is one of escape: all multiplicity, change, particularity, every feature of the living world, is not only accidental to this formless identity, but a kind of falsehood, and to recover the truth that dwells within, one must detach oneself from what lies without, including the sundry incidentals of one's individual existence; truth is oblivion of the flesh, a pure nothingness, to attain which one must sacrifice the world.

On the other hand, many structures and institutions have continued even against a possible opposition by individual authorities, though they were only of human law.

Upon careful analysis, at least ten such points become apparent: (1) Blake alone among Christian artists has created a whole mythology; (2) he was the first to discover the final loss of paradise, the first to acknowledge that innocence has been wholly swallowed up by experience; (3) no other Christian artist or seer has so fully directed his vision to history and experience; (4) to this day his is the only Christian vision that has openly or consistently accepted a totally fallen time and space as the paradoxical presence of eternity; (5) he stands alone among Christian artists in identifying the actual passion of sex as the most immediate epiphany of either a demonic or a redemptive «Energy,» just as he is the only Christian visionary who has envisioned the universal role of the female as both a redemptive and a destructive power; (6) his is the only Christian vision of the total kenotic movement of God or the Godhead; (7) he was the first Christian «atheist,» the first to unveil God as Satan; (8) he is the most Christocentric of Christian seers and artists; (9) only Blake has created a Christian vision of the full identity of Jesus with the individual human being (the «minute particular»); and (10) as the sole creator of a post-biblical Christian apocalypse, he has given Christendom its only vision of a total cosmic reversal of history.

Because the order created by human achievements is greater insofar as each individual benefits from and contributes to it, our comprehensive telos prescribes pursuit of everyone's emancipation.

The frequent presence of a «value vacuum» (Frankl) in the personality and relationship problems brought to counselors emphasizes Erich Fromm's conviction that every human being needs a «system of thought and action shared by a group which gives the individual a frame of orientation and an object of devotion.»

No doubt it is true that the scope of individual human action, as commonly envisaged in the abstract theory of moral and meritorious acts, is not greatly enhanced by the growth of human knowledge.

He proposes that humanity is in a certain sense naturally religious, for the structure of the individual human person and of corporate human life is pervaded by religion., This is consistent with his view that one can expect to find the mark of the Creator in creation.

... one can change human institutions, but not man; whatever the general effort of a society to render citizens equal and alike, the particular pride of individuals will always seek to escape the [common] level... In aristocracies, men are separated from one another by high, immovable barriers, in democracies, they are divided by a multitude of small, almost invisible threads that are broken every minute and are constantly changed from place to place.

By suggesting that the individual is exclusively social, Marx alienates the individual «from the constitutive center of his or her human life, i.e., from God.»

All human emotion and feelings are subjective and experienced differently by each individual experiencing them.

By virtue of the emergence of Thought a special and novel environment has been evolved among human individuals within which they acquire the faculty of associating together, and reacting upon one another, no longer primarily for the preservation and continuance of the species but for the creation of a common consciousness.

Evidence of the fact that union differentiates is to be seen all round us — in the bodies of all higher forms of life, in which the cells become almost infinitely complicated according to the variety of tasks they have to perform; in animal associations, where the individual «polymerises» itself, one might say, according to the function it is called upon to fulfil; in human societies, where the growth of specialization becomes ever more intense; and in the field of personal relationships, where friends and lovers can only discover all that is in their minds and hearts by communicating them to one another.

In the great Western civilizations, this manifests itself partly by their individual spheres isolating themselves and each of them establishing its own basis and order, and partly by the principle itself losing its absolute character and validity, so that the holy norm degenerates into a human convention, or by the attachment to the absolute being reduced, avowedly or unavowedly, to a mere symbolic - ritual requirement, which may be adequately satisfied in the cultic sphere.

In the history of both the individual and the human race, writes Buber, the proper alternation between I - It and I - Thou is disturbed by a progressive augmentation of the world of It.

Kierkegaard defends himself against the apparently Pelagian implications of this thought by stressing that even though each individual sins through his own disobedience (sin is not a category of necessity), nevertheless, in this act of disobedience he reveals his solidarity with Adam and Eve and all other persons in history, who together make up the collective human race which, in Adam, stands guilty before God.

In the passage of time a state of collective human consciousness has been progressively evolved which is inherited by each succeeding generation of conscious individuals, and to which each generation adds something.

Likewise, some of the «unconverted,» perhaps particularly among those with strong religious convictions, may yet be moved by more idealistic arguments for a different sense of what human life as such deserves, the horror of a particular individual's behavior notwithstanding.

Carl Henry, for example, was able to respond to Jim Wallis's characterization of the communal, over against the individual, nature of the gospel by saying that he agreed with Wallis's communal definition.67» But Henry's individualistic view of people within human society, while allowing for the community of the church, the importance of the family, and a limited function for the state, remains largely atomistic.