Sentences with phrase «common life of world»

In 2015 there will be an opportunity to reflect on future steps for the common life of world - society.

But if the Vinaya - pitaka holds little general - reader interest, it is fundamental to an understanding of Buddhism, for the very genius of Buddhism, in its original form, was to take man out of the common life of the world and set him apart on the way to enlightenment, which was the end of all his seeking, for this meant escape from the wheel of birth.

Both Christian ethics and Christian theology are «global bound» and, therefore, are neither strangers to nor should be intimidated by the process of globalization that is now part of the common life of the world.

Not exact matches

And we think that oceans and water are necessary for the development of life as we know it, so perhaps, if these kinds of ocean worlds are common across the galaxy, and if that's where life most often develops.

But whether your idea of the good life is a big house and a fast car, making the world a better place, or producing work of lasting value in your discipline, are there any common habits that will help get you there?

[01:10] Introduction [02:45] James welcomes Tony to the podcast [03:35] Tony's leap year birthday [04:15] Unshakeable delivers the specific facts you need to know [04:45] What James learned from Unshakeable [05:25] Most people panic when the stock market drops [05:45] Getting rid of your fear of investing [06:15] Last January was the worst opening, but it was a correction [06:45] You are losing money when you sell on corrections [06:55] Bear markets come every 5 years on average [07:10] The greatest opportunity for a millennial [07:40] Waiting for corrections to invest [08:05] Warren Buffet's advice for investors [08:55] If you miss the top 10 trading days a year... [09:25] Three different investor scenarios over a 20 year period [10:40] The best trading days come after the worst [11:45] Investing in the current world [12:05] What Clinton and Bush think of the current situation [12:45] The office is far bigger than the occupant [13:35] Information helps reduce fear [14:25] James's story of the billionaire upset over another's wealth [14:45] What money really is [15:05] The story of Adolphe Merkle [16:05] The story of Chuck Feeney [16:55] The importance of the right mindset [17:15] What fuels Tony [19:15] Find something you care about more than yourself [20:25] Make your mission to surround yourself with the right people [21:25] Suffering made Tony hungry for more [23:25] By feeding his mind, Tony found strength [24:15] Great ideas don't interrupt you, you have to pursue them [25:05] Never - ending hunger is what matters [25:25] Richard Branson is the epitome of hunger and drive [25:40] Hunger is the common denominator [26:30] What you can do starting right now [26:55] Success leaves clues [28:10] What it means to take massive action [28:30] Taking action commits you to following through [29:40] If you do nothing you'll learn nothing [30:20] There must be an emotional purpose behind what you're doing [30:40] How does Tony ignite creativity in his own life [32:00] «How is not as important as «why» [32:40] What and why unleash the psyche [33:25] Breaking the habit of focusing on «how» [35:50] Deep Practice [35:10] Your desired outcome will determine your action [36:00] The difference between «what» and «why» [37:00] Learning how to chunk and group [37:40] Don't mistake movement for achievement [38:30] Tony doesn't negotiate with his mind [39:30] Change your thoughts and change your biochemistry [40:00] The bad habit of being stressed [40:40] Beautiful and suffering states [41:50] The most important decision is to live in a beautiful state no matter what [42:40] Consciously decide to take yourself out of suffering [43:40] Focus on appreciation, joy and love [44:30] Step out of suffering and find the solution [45:00] Dealing with mercury poisoning [45:40] Tony's process for stepping out of suffering [46:10] Stop identifying with thoughts — they aren't yours [47:40] Trade your expectations for appreciation [50:00] The key to life — gratitude [51:40] What is freedom for you?

I wonder if I am the only reader to find Williamson's stance as offensive as Ms. Nouvelle's: here's an employee from the oh - so - liberal world of public radio who fled to the security of provincial life and, through a rather sophistical analysis, passes off as common decency, common bigotry.

Christian existence is the common mission to proclaim the Incarnate Son in the power of the Spirit who extend their shared life with the Father to a world mired in the disease of sin.

It is itself related to at least three other feelings arising during the playtime — a sense of personal unity and wholeness, a gratefulness for the «common world» of the play community, and a recognition of life's fundamental sacredness.

In upholding beauty, we prepare the way of a renaissance when civilization will center its reflexion, far from the explicit principles and degraded values of history, on this living virtue upon which is founded the common dignity of the world and man, and which we have to define now in the face of a world that insults it.

More importantly a relatively fast global flood as described in Genesis would have left fairly unmistakable indicators in the geologic records, e.g. a single layer of a massive world - wide die - off of the entire land - base plant and animal life in existence followed by a common period of re-expansion of land - based life from a single location.

Effective pastoral leaders will have God's people breathing together, modeling a common way of life that is good for the world.

Among numerous non-Catholic constructive responses to last Year's Islamic Open Letter «A Common Word» the Orthodox Patriarch of Moscow and Russia, Alexy II, has suggested that future dialogue be «on the doctrinal level, on important questions like God, Man and the world... and (on the practical level) on the defence of the role of religion in social life, the opposition of xenophobia and intolerance (and) the promotion of common initiatives for peace&Common Word» the Orthodox Patriarch of Moscow and Russia, Alexy II, has suggested that future dialogue be «on the doctrinal level, on important questions like God, Man and the world... and (on the practical level) on the defence of the role of religion in social life, the opposition of xenophobia and intolerance (and) the promotion of common initiatives for peace&common initiatives for peace»

The formation of the home leads quite naturally to the local parish, Tabernacle of God with men, around which the local family of God gathers for the common life in Christ of the Eucharist, Sacrifice and Sacrament of the world.

No, I mean, «a single layer of a massive world - wide die - off of the entire land - base plant and animal life in existence followed by a common period of re-expansion of land - based life from a single location.»

What pattern of life will serve the home, the husband's work, the coming family, and at the same time fulfil the deeply felt vocation to do significant work in the common life and the public world?

We can sum up what actually did become the way of Christian living in the ancient world by saying that the Christians lived in the economic, political and social orders of their time seeking new patterns but conforming to the general requirements of the common life, and accepting constituted authority except when it required idolatrous worship.

What we have had in British political life under British common law is a procrustean class system, one of the most fixed in the world, confirming aristocratic and plutocratic class rule, rigidly preventing the overwhelming numbers of the lower class from gaining equality, representation in government, decent working conditions, the right to union organization, suffrage, and acceptable living standards until the end of the nineteenth century.

I argued that the humanity of the Crucified Jesus as the foretaste and criterion of being truly human, would be a much better and more understandable and acceptable Christian contribution to common inter-religious-ideological search for world community because the movements of renaissance in most religions and rethinking in most secular ideologies were the results of the impact of what we know of the life and death of the historical person of Jesus or of human values from it.

Taken seriously, this could transform our economic life and help the modern world recover the Protestant Reformation's sense of the sacredness of the common life of daily labor.

By promoting a plurality of individual worlds, specialization dissolves the continuity of persons, their sense of living a common life and having common concerns.

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?

The thinking Catholics of the world need to get behind these Nuns who are in the trenches the way Jesus was trying to elevate the common man to greater spirituality and a better life.

Third, the context has shifted: in contrast to the traditional Catholic conception of the political community, and politics within such communities, as the means of achieving real if limited justice for human life in the world, and a corresponding theory of international relations, recent Catholic thought on war often treats the state as a locus of injustice and the goals of particular states as inherently at odds with the achievement of common human goals, while an internationalism defined in terms of the United Nations system is proposed as the best means to those common goals.

Yusuf Qaradawi (the most influential Muslim cleric in the world today, the spiritual head of the Muslim Brotherhood) said: «Islam is not a religion in the common, distorted meaning of the word, confining its scope only to the private life of man.

We also need a life of dialogue for the fulfillment of common task in the world.

Visit people, talk to them, bring them together, have a meal, talk about life, solve the world's problems, drink a glass of wine, walk along the road, fish, collect friends around you, share common sense advice, solve the odd predicament.

But as I hope my earlier analysis of the scientific writing on life extension made clear, there is no working picture or vision of what our lives, as individuals or living in common, might actually be like in the world that science might bring about.

Whilst we may indeed vary in our relationship to matters which are indifferent — what you eat and drink and what you shall wear (which, as Christ teaches Himself, are of no major concern in regards to God's Kingdom)-- we should all share a common bond in regards to the truth conveyed through the living word — that God was in Christ, reconciling the world to Himself.

But I did demur from what I thought is an unduly «church - centric» approach that does not care enough for the secular world as an arena of mission in our daily callings, and that seems too closed to the «world» as a source for building up a more wholesome common life.

We all live in a developing world and our common survival depends on how we understand how much we need to live and how much of what we have is a show of power and prestige.

Of the two ecumenical movements in our time the organizational effort to develop world - wide institutions takes precedence in many minds over that spiritual, psychological, intellectual and moral common life, transcending all national boundaries, which seeks institutions through which to express itself.

As I thought I had made reasonably clear in my article, the just war way of thinking about the moral exigencies of world politics begins with a presumption for justice — a presumption that the magistrate has the moral obligation to defend the common good, even at the risk of his own life — and then proceeds to a moral analysis of the various means available for securing justice, which can include proportionate and discriminate armed force.

There are people all over the world who have never doubted the interdependence, inter-relatedness and common welfare of all of creation and who have lived conscious that they have no right to pillage and despoil the earth.

In other ways also the churches in the New World seem to be «American» or «democratic» and to participate primarily in the common life of the «free society.»

Either American democracy is living on social capital inherited from an earlier time when Americans shared a common perspective on life's questions, in which case we face a slow descent into the fragmented and violent world Hauerwas sees; or else the enthusiastic, individualistic and yet genuinely loving piety of Emerson, Whitman and Ellison has a better grasp of our human nature, and it really is possible to be both democratic and virtuous.

Equally important, the two foci of each dimension of practical theology — one in the church and one in the world — help to encourage a dialectical relationship between the Christian faith community and other perspectives and efforts to shape our common life.

The world students» design - science revolution may possibly result in a general reorientation of world society's awareness, common sense, and intelligence which, just «in the nick of time,» will bring mankind into conscious promulgation of the do - more - with - lessing invention revolution to be applied directly to gaining man's living advantage, which can accomplish the 100 percent physical success of all humanity in less than one - half the time it would take to occur only as the inadvertent by - product of further weapons detouring of human initiative.

An obvious difficulty is that there is no world government undergirded by a common set of life - fulfilling values and supported by the necessary force and administrative efficiency to save the world from atomic destruction, starvation, and environmental catastrophe.

She's also Living in a post-9 / 11 world where reports of funamental religious groups threats are common.

The Hebrews thus were quick to act against practices in the ancient world that were common to other people but which violated the principle of the sacredness of life.

The church does not need a «revived» Sunday school that lives up to the common misperceptions of its mission, but instead one that has discarded the stereotypical shackles that have limited its effectiveness in the modern world.

Editor's note: Gabe Lyons is author of «The Next Christians: Seven Ways You Can Live the Gospel and Restore the World» and founder of the Q, a learning community that mobilizes Christians to advance the common good in society.

The literature of our time, from Narnia to Harry Potter to The Matrix to Percy Jackson to Twilight all share the same deep common thread: the uneasy feeling that there is another world beyond the one we see and feel in our everyday lives, and that it is in some ways more «real» than the «real world».

Although he lives in a world of common sense, he knows that nuclear science, space exploration, and studies in neurology and brain chemistry are changing the picture of the world.

The objection assumes that attention to the common life of congregations would tend to disengage theological schooling from serious attention to the broader world of the congregation's host culture and its global setting.

Two challenges seem to loom large in the modern world including India which is in the process of modernization; one, of humanizing the technological revolution to serve the poor and protect the ecological basis of life; and the other, of building a secular state and common civil society with openness to religious insights in a situation of religious pluralism.

May the elemental gods, the true sons of God find favor in these cherishing crevice - found sons of a common life man that they may not be afflicted with this world's power based truancies but rather they should carry upon them their angst from their manhoods till their natural deaths.

After some thirty years of study, including several trips of exploration round the world, Darwin outlined a theory of biological evolution, which was destined to revolutionize the common view of the origins of life.

The common explanation for its existence has been a theory of social deprivation; the lives of its members are so harsh and deprived that they desire to escape this world for the glory of heaven above.