Sentences with phrase «common human culture»

Some people think that creating home library or a corner for reading is not important, but remember that reading is a wonderful hobby and one of the attributes of a common human culture.

While each can and should support the other as distinct dimensions of a common human culture, neither ought to assume that it forms a necessary premise for the other.

Not exact matches

All religions including Christianity, all cultures and all secular ideologies are in informal and formal dialogues about what is the meaning of our common humanity and about the path of common action - responses to the situation from their respective understanding of the nature and destiny of the human selfhood.

It involves a common movement into a technological culture but it also entails correcting the inhumanities like State totalitarianism, increasing impoverishment and marginalisation of the majority of the people, destruction of the ecological basis of life and above all the general mechanization of human life already brought about by the misdirected technological advance.

But the more frequently stated goal is as revolutionary as it claims to be — to displace the common wisdom regarding human sexuality in both church and culture.

K. Wilson expresses it is as follows:» Christian Dalit theology does not forbid Christian Dalits from working with non-Dalit authentic Christians, the renascent Hindus, the reformed Muslims and humanistic forces from various other faiths and ideologies, on a common human platform and thus hasten the process of establishing a human and humane culture which is why the Word became flesh.

- God, the Absolute - humanity, the human condition in its universal characteristics, - male and female, though different, equal in rights and dignity, - the cosmos, especially the planet earth available, with its limited resources, for all humanity - the planet's ecology as common essential source of life and hence of concern for all humans, present and future, - the human conscience guiding each one interiorly would be known only to each one personally, - the each group of humans has a history and a religio - cultural background of its own is a universal factor that makes for particularity and different contexts for theology, - the realization that the present increasing globalization of relationships, economy and culture impinge on theology and spirituality universally, though differently.

John Paul II wrote in the apostolic exhortation Christifideles Laici: «The common outcry, which is justly made on behalf of human rights — for example, the right to health, to home, to work, to family, to culture — is false and illusory if the right to life, the most basic and fundamental right and the condition of all other personal rights, is notdefended with maximum determination.»

This optimistic approach to man's virtue and the problem of evil expresses itself philosophically as the idea of progress in history.17 The empirical method of modern culture has been successful in understanding nature; but, when applied to an understanding of human nature, it was blind to some obvious facts about human nature that simpler cultures apprehended by the wisdom of common sense.

If sufficiently original, human response may shape the common culture inherited by our fellows, for every tradition blindly received originally had its purpose and justification, however feeble that might have been.

What eclecticism and cultural levelling have in common is the separation of culture from human nature.

We are beginning to be aware that, no matter where we were born and whatever our culture, we share a common story — the story of human origins within the more complex story of the evolution of life on the planet.

«Acknowledging the common humanity given in Christ, can we not work with men of all religions and no religions for a secular human culture and community, and even for a secular humanism open to insights from all religions and ideologies, evaluated in the light of, Lad informed by, the true manhood of Jesus Chris?»

A smile, for example, signifies happiness across all cultures because smiles are genetically encoded responses common to all human beings.

They are seeking what has been called post-modern paradigms for «an open secular democratic culture» within the framework of a public philosophy (Walter Lippman) or Civil Religion (Robert Bellah) or a new genuine realistic humanism or at least a body of insights about the nature of being and becoming human, evolved through dialogue among renascent religions, secularist ideologies including the philosophies of the tragic dimension of existence and disciplines of social and human sciences which have opened themselves to each other in the context of their common sense of historical responsibility and common human destiny.

The Christian contribution in this context should be in relation to the struggle of India to develop, through dialogue among the many religions, cultures and philosophies, a body of common insights about being and becoming human, that is, a common framework of humanism which will humanize the spirit of modernity and the process of modernization.

All these show that ours is a historical context conducive, not only to inter-religious but also to religion - ideology dialogues on building a common body of insights about being and becoming human - a dialogue in which Christianity can make a contribution from its idea of reconciliation of humanity and the creation of a Secular Koinonia across religions, cultures and ideologies.

And today, the threat to the further development of common humanist culture comes from religious fundamentalism and communalism which deny the reality of religious pluralism and the possibility of a composite human culture reinforced by many faiths and ideologies.

It is our common historical responsibility to build a genuinely human community, bringing peoples of all religions and cultures together within the framework of pluralism.

argued that all humans could really know was their own experience, and that on the basis of some apparently common features of particular experiences, those who had control of a culture could give names to — could «nominalize» — some general phenomena to organize them for the sake of what would make sense to their own experience.

The human polytheists, in practice, have a great deal in common with the Abrahamic monotheists of Planet Earth: They're a people of the book, divided between fundamentalists who take the sacred scrolls literally and more latitudinarian believers who don't, and divided, as well, on all the culture - war questions — notably abortion — that divide our own semi-Christian West.

While we think nothing of giving infants milk from a different species — a cow — the prospect of sharing human milk gives many people the willies, and I've heard the age - old practice, still common in many cultures, described as «gross, sick, twisted and overboard.»

In an interview, she said that she chewed up his food for him and spit it into his mouth, a method that's referred to as pre-mastication and is common among both birds and humans in ancient cultures.

This unique human possession, which we hold in common, is at the core of a large part of our culture and our imaginative intellectual life.

«We compared the ability of RSV and parainfluenza virus (PIV3)-- another common virus in children that causes much less severe airway disease — to infect and cause inflammatory responses in a cell culture model of human epithelial cells, which compose the lining of the lung airway.

The investigators studied application of various doses of a common PBDE flame retardant on human adrenal cells in culture dishes and compared the effects with those of only the vehicle, the inactive substance used to deliver the chemical.

Human amniotic membrane (AM), the innermost layer of the placenta is the most common substrate used for both in vitro cultures and as a vehicle for transfer of cells during transplantation, due to its structural similarities to the ocular surface, as well as its biological and functional properties.

In the area of promotion, activities of different types are carried out on diverse themes (forgotten conflicts, rights in the city, emerging rights, human rights in the street...) but with a common objective; to spread the culture of human rights in our society in order to make effective the respect, enjoyment and guarantee of fundamental rights.

Researchers have also stated that play is a primary mechanism of learning and socialization common to all human cultures, as well as a number of animal groups.

That this is one of the book's longest chapters is unsurprising: It takes up the ethics of commercial transactions, our culture's most common sort of human interaction.

It even enables us to trace the path of (human) colonization: Because most Bichons are B1 and Bichons are popular in Spanish culture, B1 is now fairly common among village dogs in Latin America.

«This high - pitched rhythmic speech is common in human interactions with dogs in western cultures, but there isn't a great deal known about whether it benefits a dog in the same way that it does a baby.

Featuring some of the artist's most innovative works, Lichtenstein: Re-Figure aims not only to highlight the artist's engagement with the human figure — a central theme throughout his career — but also to «re-figure,» in the sense of reassessing, the common yet reductive view of Lichtenstein as the painter of pop culture images.

These degrees of time, space and cultures, accrued on each canvas of the sum, serve to measure their common spectrum, that face, the impending absence of which is now composed of the anonymous and multiple power of a human chain that each observation of the canvas transcends.»

And, as common as these shared behaviors are across both history and culture, it's fascinating to realize that the special ways that people note this unique passage of one day into the next are probably all manifestations of the human animal's fundamental imperative for survival.

As a Global Human Resources executive, I manage mergers and acquisitions to unify diverse corporate cultures by implementing re-organization strategies that align employees with common goals.

Human rights principles provide the common law with a set of guidelines for the recognition of a system of law and culture whose origins lie outside of the common law.

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,

These general capabilities focus particularly on attitudes and behaviours and the promotion of common ethics, values and inter-personal relations which contribute towards a human rights respecting culture.

What is significant from a human rights perspective is that the form in which native title is recognised by the common law gives Indigenous law and culture adequate protection so that it can be fully enjoyed to the same extent as non-Indigenous interests.

There are 24 - character strengths that represent a common language said to describe what is best in human beings; these then represent pathways to six virtues that are noted to be universal in human beings across religions, cultures, nations and belief systems, which are: wisdom, courage, humanity, justice, temperance, and transcendence.

They also develop an understanding of the commonalities between the underlying values across all cultures including common human rights values.