Sentences with phrase «death of an individual in»

A life insurance policy is a contract issued by a life insurance company providing protection against the death of an individual in the form of a payment to a beneficiary.

Not exact matches

In the «grief cycle» model theorized by the psychiatrist Elisabeth Kübler - Ross, denial is the first of five stages individuals experience when reckoning with death, and acceptance is the last.

The location - based services offered in connection with our Mobile App (s) or feature (s) are for individual use only and should not be used or relied on as an emergency locator system, used while driving or operating vehicles, or used in connection with any hazardous environments requiring fail - safe performance, or any other situation in which the failure or inaccuracy of use of the location - based services could lead directly to death, personal injury, or severe physical or property damage.

Last month we reached the tragic, and long - dreaded, moment in the history of self - driving cars: the death of an individual who didn't opt into using self - driving technology.

Had the individual purchased permanent life insurance, he or she could have access to a potentially significant source of supplemental retirement income in the future (depending on the policy type), while preserving the death benefit in perpetuity (note, however, that the death benefit and cash value of a policy is reduced in the event of a loan or partial surrender, and the chance of lapsing the policy increases).

An accelerated death benefit rider allows the policyowner to receive a portion of the death benefit early when the insured individual is diagnosed with a terminal illness resulting in a decreased life expectancy.

For years, I watched in horror as most of the most remarkable, honest, hard working, compassionate, productive, contributing & patriotic; people one could ever hope to know in life & have the privilege of calling friends; die a slow, agonizing, disfiguring & vastly premature death, amidst the muted joy & exaltation of conservative religious groups & individuals.

On many social media sites, there have been instances in which certain people were hounded with death threats by droves of angry individuals who based their facts on a single person's writings online.

In decisions from Roe through Casey, the Court has precisely left matters of life and death to the private judgment of individuals.

To my mind, it accords better with what we know about the laws impressed upon matter by the Creator that the production and extinction of the past and present inhabitants of the world should have been due to secondary causes, like those determining the birth and death of the individual... There is grandeur in this view of life, with its several powers, having been breathed into a few forms or into one...»

Lack of Clarity and Integrity Concerning Brain Death It is clear that the Catholic Church not only desires that an acceptable definition of death be officially applied, but also wants there to be confidence that medical individuals involved in the removal of any organs should actually apply such a definiDeath It is clear that the Catholic Church not only desires that an acceptable definition of death be officially applied, but also wants there to be confidence that medical individuals involved in the removal of any organs should actually apply such a definideath be officially applied, but also wants there to be confidence that medical individuals involved in the removal of any organs should actually apply such a definition.

Or, put another way, I believe the sacred personhood of an individual begins before birth and continues throughout life, and I believe that sacred personhood is worth protecting, whether it's tucked inside a womb, waiting on death row, fleeing Syria in search of a home, or playing beneath the shadow of an American drone.

In the meantime we need to encourage medical researchers to continue in their search for greater clarity concerning what constitutes medical death, and governments to legislate in such a way as to protect the sanctity of life, and respect for the individuaIn the meantime we need to encourage medical researchers to continue in their search for greater clarity concerning what constitutes medical death, and governments to legislate in such a way as to protect the sanctity of life, and respect for the individuain their search for greater clarity concerning what constitutes medical death, and governments to legislate in such a way as to protect the sanctity of life, and respect for the individuain such a way as to protect the sanctity of life, and respect for the individual.

In May 2007 Newsweek Healthcarried an article stating that heart cells can remain alive for several hours even without oxygen, and that it is the sudden resumption of the oxygen supply, as attempts are made to resuscitate the individual in hospital, that causes apoptosis, killing the cells and causing deatIn May 2007 Newsweek Healthcarried an article stating that heart cells can remain alive for several hours even without oxygen, and that it is the sudden resumption of the oxygen supply, as attempts are made to resuscitate the individual in hospital, that causes apoptosis, killing the cells and causing deatin hospital, that causes apoptosis, killing the cells and causing death.

A campaign aimed at saving the life of a Christian woman sentenced to death in Sudan has drawn global support from governments, human rights charities and thousands of individuals.

This realism stems from what Christopher Lasch referred to as an awareness «that the contingent, provisional, and finite quality of temporal things finds its most vivid demonstration not just in the death of individuals but in the rise and fall of nations.»

The Kingdom of God is not a static heaven into which individuals enter after death; it is the dynamic divine power in and above history which drives history toward ultimate fulfillment.

For the Christian also accepts the passing away of the «form of this world» in his individual life, in death and the renunciation that anticipates death, and realizes his hope even in them.

What does Cobb or the di - polar realist mean when he says that the suffering and death of the individual has importance in and for itself?

This must not, however, betray the true vocation of the priest, who is not simply entrusted with conducting a few services every week, but has the frightening duty to proclaim the word of God and to bring the message of Christ to the particular situation of the individual whether it is acceptable or not, and who, in the sacrifice of the community, announces the death of the Lord till he comes again.

Up to now our attention has been focused on the last things in the lives of individuals: personal death, particular judgment, immortality, an interim state, heaven / hell, and bodily resurrection.

As Jason Langley, an attorney with Denver - based Kennedy Childs, argued in one of the briefs he filed for the defense, the court «should not overturn the long - standing rule in Colorado that the term «person,» as is used in the Wrongful Death Act, encompasses only individuals born alive.

Whether we assume that each of us is essentially an individual who chooses to join others in various forms of social grouping or that each of us is primarily and inescapably social, the fact remains that death is a shared experience that ironically unites or confirms us in some social dimension.

Yet here is the profound difficulty: In every other case I can think of involving two individuals whose rights conflict, none is resolved by legalizing the death of one party.

One gets the impression here that the situation is overshadowed by the expectation of the end of the age, whereas in Matthew what is contemplated is the certainty of the individual's death sooner or later.

However, most of the cases of undeserved suffering come mixed, with individual human choices, social forces, and physical factors all combined — as in war, poverty, premature or violent death, disease, mental breakdowns, and the like.

Both men spoke not as private persons but instead quoted from our deepest public memories, which are eloquent in the face of death when we, as solitary individuals encased in our personal experiences of loss, so often are wordless with grief.

All I can do here is to suggest that there is a place today for a general concept of resurrection that sees permanent meaning and value in our lives without depending upon belief in individual life after death.

In these terms, the proposition that Jesus lives on subjectively is the supreme instance of some more general proposition as to individual survival after death: to reach a decision as to this supreme instance one would first have to investigate the general concept of resurrection, which lies beyond our present task.25 It must here suffice to answer that these proposals neither affirm nor deny the doctrine that both Jesus and the «souls of the righteous» live on subjectively.

John Macquarrie has noted that «much of the traditional Christian eschatology, whether conceived as the cosmic drama of the indefinite future or as the future bliss of the individual after death, has rightly deserved the censures of Marxists and Freudians who have seen in it the flight from the realities of present existence».10

I would say most individuals have moved on from fantasy land but they re scared to death to admit it in public based on upbringing of us born before 1980.

It rules out any view of man which suggests that, in whole or in part, the individual survives death and continues to live a conscious existence.

I have not dealt with the death and afterlife of the individual thus far in this book, though I have done so elsewhere at considerable length.15 The issues involved, though related, are not identical.

In reflecting upon itself the individual consciousness acquires the formidable property of foreseeing the future, that is to say, death.

«Of late years,» he observed, «wealth has made us greedy, and self - indulgence has brought us, through every form of sensual excess, to be, if I may put it, in love with death both individual and collective.&raquOf late years,» he observed, «wealth has made us greedy, and self - indulgence has brought us, through every form of sensual excess, to be, if I may put it, in love with death both individual and collective.&raquof sensual excess, to be, if I may put it, in love with death both individual and collective.»

All such processes of self - creation inevitably, however, sooner or later come to rest in death, ideally at a point when the life - potential for that individual or society has been fully lived out.

But John 5.28 - 29 suggests that in some way works are effecting the salvation of the individual for eternal life and from eternal death.

... To the individual he comes with power to liberate him from every evil and sin, from every power in heaven and earth, from every threat of life or death.

Thus, for example, the decline of the death rate in the eighteenth century progressively entailed a general transformation of individual behavior and the relations between generations.

The new self of each moment partly includes the old experiences through memory, although Hartshorne does not exclude as inappropriate some talk of an old self with new experiences, provided it is clearly understood that the old self is contained within the new experiences and not the converse.4 Furthermore, he reasons that, if human experiences were the properties of an identical ego instead of the ego's being the property of the experiences, then to know an individual ego would mean to know all its future; and, therefore, we could not really know the individual in question until his death.5

The worship of the individual over the collective is a fairly modern movement in Christianity, even though Christian history is firmly orthodox and sees the «death to self» as an embrace of the collective (aka the Church, aka the Body of Christ).

So, in short, this «evidence» that proves Christianity isn't so much scientific evidence as it is idealistic / philosophical / rhetorical resonance that may or may not occur when an individual encounters the Christian idea of Jesus and the death / resurrection story.

Thus every attempt to situate Man and the Earth in the framework of the Universe comes inevitably upon the heavy problem of death, not of the individual but on the planetary scale — a death which, if we seriously contemplate it, must paralyze all the vital forces of the Earth.

(Especially The Resurrection of the Dead [1926]-RRB- Karl Barth considers it to be the New Testament interpretation that the transformation of the body occurs for everyone immediately after his individual death — as if the dead were no longer in time.

The United States and other Western nations already allow terminating such individuals by withholding tube - supplied sustenance — as vividly exposed in the legal and cultural conflagration over the court - ordered dehydration death of Terri Schiavo.

Neither the saying on the Cross, «Today you will be with me in paradise» (Luke 23:43), the parable of the rich man, where Lazarus is carried directly to Abraham's bosom (Luke 16:22), nor Paul's saying, «I desire to die and to be with Christ» (Philippians 1:23), proves as is often maintained that the resurrection of the body takes place immediately after the individual death.

In a study by Thomas H. Holmes and Richard H. Rahe of the University of Washington medical school, surveying the opinions of 394 individuals on the amount of readjustment required to meet life events, the death of a spouse had been given the highest rating.

That Man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave; that all the labours of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man's achievement must inevitably be buried beneath the debris of a universe in ruins — all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy which rejects them can hope to stand.

But here his logic compels him to go further: implicit in our understanding of death is the ideology of the autonomous individual, in short, our anthropology.

Scarcely any of the billions of living individuals have ever left their trace in an existing fossil, since the deposit of such a preserved fossil relies on very specific climatic / geological conditions to have occurred at the time of the organism's death.