Sentences with phrase «discussions of human beings»

And statistics can become meaningless in discussions of human beings.

It is true that in «A Whiteheadian Christology» my discussion of the human is very abstract, but I do not see that this criticism applies to my major work in anthropology, The Structure of Christian Existence.

Not exact matches

That party could have a political discussion in the kitchen or people doing keg stands in the living room, but it's all about that whole range of human expression.

In a 1959 study published In Human Relations, for example, participants were told that certain members of a group discussion would probably like them.

And, while artificial intelligence will be a part of that legacy, he noted during a discussion with Alan Murray, president of Fortune and chief content officer of Time Inc, that, at the end of the day, we need to «make sure that machine learning is improving human lives.»

The compensation committee's processes and procedures for the consideration and determination of executive compensation, including the role of our Chief Executive Officer and Executive Vice President of Human Resources in making recommendations to the compensation committee and the role of Mercer and ClearBridge in assisting the compensation committee in its functions, are more fully described in the «Compensation Discussion and Analysis» that begins on page 12 of this proxy statement.

(This increased economic activity sometimes comes at the expense of human and environmental health, but that's a different discussion).

The Enterprise Compensation Committee discharges the board of directors» responsibilities relating to the compensation of our executives and directors; reviews and discusses with management the Compensation Discussion and Analysis and performs other reviews and analyses and makes additional disclosures as required of compensation committees by the rules of the SEC or applicable exchange listing requirements; provides general oversight of our compensation structure, including our equity compensation plans and benefits programs, and confirms that these plans and programs do not encourage risk taking that is reasonably likely to have a material adverse effect on Hewlett Packard Enterprise; reviews and provides guidance on our human resources programs; and retains and approves the retention terms of the Enterprise Compensation Committee's independent compensation consultants and other independent compensation experts.

There is nothing that we humans can do to avoid bear markets and economic crises except to permit discussion of the last 36 years of peer - reviewed research in this field and thereby prevent bull markets from developing in the first place.

But at the opening panel discussion on the second day of EuroFinance in Barcelona, the debate turned more towards how AI, machine learning and Big Data can help humans do their jobs better and increase productivity.

Most discussions about artificial intelligence (AI) tend to be framed in the context of machines taking jobs away from humans.

Available estimates of the value of human capital dwarf those of other forms of wealth, so they are very important in a discussion of productivity.

The discussion about the meaning of human dignity is really a conversation about the meaning of being a human being and about the best way to shape a society.

I frankly believe while there is plenty of need to introduce and reinforce ethics in human endevours, and to have frank, open discussions of these endevours, religion is at its bottom line a matter of faith and, while it can be an individual's guiding influence, it is not something that should be associated with science.

a good discussion between you two guys on a timely and difficult subject... my take on yr position David is that I often see it (not necessarily yrs) as a program and not geuine love for another human being.I'm reminded of something I read recently:

Separate from greedy self - serving religion, which is obfuscating any valid discussion on the scientifically high probability of an intelligence we humans could rightfully call «extra-terrestrial,» I would guess physicists would add God to your list of probability figures as follows:

This climate of intellectual concern with time and place, for instance, which dominates discussions of «Southern» literature at a largely superficial level, is inescapable to human experience of existence itself, whatever one's «South.»

Although these threads often degenerate, the simple act of engagement in the discussion provides a means to examine one's position and how it relates to what we might agree is a shared goal in mitigating suffering and improving the human condition.

The discussion does not assert that happiness is constituted solely by human communication, i.e., the Whiteheadian understanding is not a simple reversal of the private view of liberalism.

Now, I realize I could just as easily call it «How to be Decent to One Another on the Internet» or «How to be Human on the Internet,» but given this particular community of readers, I wanted to frame the discussion around specifically Christian values and concerns, (many of which also apply to those of other religious persuasions, of course).

He asked the Pharisees to state the law — divorce is legal — and then took a sharp turn into a discussion of God's intention for human relationship — lifelong marriage.

They are arranged so that they complement each other in their discussion of what is now called The Lure of Divine Love: Human Experience and Christian Faith in a Process Perspective.

She convincingly argues, among other things, that «where repression is especially severe, where institutions (schools, trade unions, churches, professional associations) have been purged and subject to constant governmental vigilance,» little discussion of human rights occurs («Human Rights in Latin America: Learning from the Literature,» Christianity and Crisis [December 24, 1979], pp. 328 human rights occurs («Human Rights in Latin America: Learning from the Literature,» Christianity and Crisis [December 24, 1979], pp. 328 Human Rights in Latin America: Learning from the Literature,» Christianity and Crisis [December 24, 1979], pp. 328 ff.).

By locating the discussion of evil in the context of the entire cosmic complex, one may overlook the particular powerful role that human beings increasingly play in bringing evil to their own species and to other species as well.

Whitehead did work out a complex theory of value, but my point here is only to indicate that Whitehead's way of understanding human beings as part of nature both requires that we extend the ethical discussion and gives us clues as to how to do this.

Tracey Rowland, in Catholic World Report's «round table» discussion (not reported in its print edition) argues that the Pope is affirming that «When cultures no longer serve the deepest needs of human nature and actually narrow the spiritual horizons of people, people don't know who they are and feel depressed.

His discussion begins with a description of the existential dilemma that we human beings face.

Nowadays, it is they, the pupils, who take over the pace and the direction of every human discussion and question, from the pressures of their need, and the vitality of their keen young minds.

I do not know what to make of the fact that the discussion of the fulfillment of the human person through being joined with a person of the opposite sex in marriage is not followed by a discussion of celibacy.

In discussions of the universally human, the universal is frequently pitted against the particular, but this was not the case with Lewis.

Two sentences in the discussion of reason in the earlier version of the report could be taken to support the use of such analysis: «By reason we relate our witness to the full range of human knowledge and experience,» and «By our quest for reasoned understandings of Christian faith we seek to grasp and express the gospel in a way that will commend itself to thoughtful persons who are seeking to know and follow God's ways.»

Representatives of the theology of nature are crucial for setting the discussion of human problems in the wider context.

When values are given some other status «beyond» the world of fact, the discussion of them tends to soar out of the area of shareable human experience and becomes unintelligible and confused.

Much of the discussion of the first directive has concentrated on the issue of non-violence, but it also says that «the lives of animals and plants... deserve protection, preservation and care».18 The church's record on this issue has been subject to criticism, and certainly modern European society has tended to exploit the natural world and to emphasize the gap between human and other forms of life.

But these were largely asides, and were clearly distinguished from the discussions about what really grasped Wieman's own soul — the urgent demand that men and women commit themselves without reservation to the process of creative interchange which creates human good through the increase of qualitative meaning.

As we have seen in the discussion of the etiological factors in the introductory chapters, the alcoholic is an illuminating example of the influence of the «given» on human behavior.

Gonnerman, for his part, seems to assume that these categories of the human person are foregone conclusions in several of his writings, as well as in his recent discussion of reparative therapy, in which he calls himself «a chaste man who is also gay.»

8 His excellent discussion of Chalcedonian christology is in The Christ (New York, 1971), p. 51f; on the human transcendence of Jesus, see p. 91f.

Assuming that this statement of principles for a conception of human rights backed by neoclassical metaphysics can be given a detailed formulation and defense, we may repeat that a moral and political theory of this kind is the more important because the alternative it offers is largely neglected in the contemporary discussion.

His book The Human Factor (Fortress) is a theological discussion of themes in this article.

If democratic politics can be constituted only as a full and free discussion and debate, then the constitution should be explicitly neutral to all substantive principles and norms of human association, any claim for which is subject to contestation within the discourse.

Just imagine — If the human race is still around in a thousand years and we were somehow able to listen in on a discussion regarding what we now think is true in all of these areas, I'm guessing there would be lots of chuckling about our «primitive» ideas.

Whitehead's discussion of the human soul is notoriously difficult,» but that he is involved in such a category confusion rests on Mays's failure to appreciate Whitehead's metaphysics, built around the notion of a dipolar actual entity as a vibrant, dynamic center of integrative processes having both physical and mental poles.

«All discussions about human sexuality need to be handled with care, as they speak into deep areas of our humanity and identity,» says Steve Clifford, general director of the Evangelical Alliance.

Unless the discussion in the preceding pages has entirely failed to make its point, it will be plain that what is being proposed in this book is (as I have said) a «de-mythologizing» of the inherited notions of «life after death», with their (to many of us) impossible assertions; and also the «re-mythologizing» — or better, the re-conceiving — of their implicit intention so that we may have a valid way of affirming the value and worth of human existence, its significance and importance for God, and its preservation in God as a reality which has affected the divine life and in God has acquired an enduring quality which nothing can take away.

Modernity's emphasis on secularism involves three elements - a) the desacralisation of nature which produced a nature devoid of spirits preparing the way for its scientific analysis and technological control and use; b) desacralisation of society and state by liberating them from the control of established authority and laws of religion which often gave spiritual sanction to social inequality and stifled freedom of reason and conscience of persons; it was necessary to affirm freedom and equality as fundamental rights of all persons and to enable common action in politics and society by adherents of all religions and none in a religiously pluralistic society; and c) an abandonment of an eternally fixed sacred order of human society enabling ordering of secular social affairs on the basis of rational discussion.

That round of discussions called our attention to the holiness that is proper to God alone but in which human beings are called to participate.

Thus to talk about «the spirit of man» was to say that human existence is not only a matter of mind and body, as we have represented this in our previous discussion, but is also a matter of relationship, in which there is an openness to, and a sharing in, the life of others.

Rather than ground their discussion in biblical reflection and careful observation of play itself, Christians have most often been content to allow Western culture to shape their understanding of the human at play.

Now, could it possibly be that the reason the answer is out of reach is because the bible was written by numerous, imperfect human beings, under the influence of their own religious biases, and all those writings have been complied, hundreds of years later, by men of equal imperfectness and religious biases, so as to render any logical discussion about what the hell was their intention in writing what the wrote, completely implausible?