Sentences with phrase «ethical point of»

But if there is a child, threatened in its growth and development, such a conclusion seems, from an ethical point of view, premature.

They competently do the work necessary to advance their client's interests, and whether they do so enthusiastically, indifferently or sadly really doesn't matter very much from an ethical point of view.

The latter, although may be understandable — it is in every bit a part of human behaviour, and part of group dynamics as anyone who has been working in a large organisation can attest — it nevertheless is problematic from an ethical point of view.

Studies that would be very difficult to carry out in humans, both from a technical and an ethical point of view can be done with animal models which have proved to be important tools for studying the symptoms, development and treatment of schizophrenia.

From a meta - ethical point of view this suggests the idea that ethics could be based on this command without falling back into narrow legalism, an idea worth further study, not least in the development of natural law theory.

This question must surely be asked when we look at counseling from any ethical point of view, let alone that of the Christian faith,

But what does it imply from an ethical point of view?

From an ethical point of view, the decisions they make and the values to which they subscribe are disproportionately important.

Not exact matches

The source of criticism lies in the 2 points just above — namely, ethical critique and moral disagreement.

When you want to point out something that really needs addressing — like a legal or ethical problem — but you know your boss won't take it well, Green suggests harnessing the power of «we.»

For the point of an oath such as this is not to remind the MBA of the details of his or her ethical obligations.

Defenders of the oilsands have also pointed out that Chiquita's own history is not without its ethical blemishes.

I especially like the fact that its well - written and fun to read, as well as the refreshing point of view that good business goes hand in hand with ethical intentions and community building.

In the process of doing this, they'll involve methods that are neither legal nor ethical at this point.

If the point of your article is to criticize the AIDS lobby for ignoring the ethical dimensions of this social malady, or to criticize the moral philosophy that compels AIDS activists to hand out condoms in public high schools instead of emphasizing the importance of chastity and self - discipline, then you should be commended.

In many more subtle points of decision, ethical considerations must out weigh dollars.

Of course they may end up disagreeing with Bernard of Clairvaux, Augustine, and Barth about the moral significance of our being created male and female, but shouldn't they be a little less sanguine about it and a little more deferential, to the point of saying, «We believe the tradition made a grave mistake in its disallowance of gay partnerships, but at the same time we acknowledge our deep indebtedness to that tradition for giving us the theological and ethical vision to even make our argument for inclusion»Of course they may end up disagreeing with Bernard of Clairvaux, Augustine, and Barth about the moral significance of our being created male and female, but shouldn't they be a little less sanguine about it and a little more deferential, to the point of saying, «We believe the tradition made a grave mistake in its disallowance of gay partnerships, but at the same time we acknowledge our deep indebtedness to that tradition for giving us the theological and ethical vision to even make our argument for inclusion»of Clairvaux, Augustine, and Barth about the moral significance of our being created male and female, but shouldn't they be a little less sanguine about it and a little more deferential, to the point of saying, «We believe the tradition made a grave mistake in its disallowance of gay partnerships, but at the same time we acknowledge our deep indebtedness to that tradition for giving us the theological and ethical vision to even make our argument for inclusion»of our being created male and female, but shouldn't they be a little less sanguine about it and a little more deferential, to the point of saying, «We believe the tradition made a grave mistake in its disallowance of gay partnerships, but at the same time we acknowledge our deep indebtedness to that tradition for giving us the theological and ethical vision to even make our argument for inclusion»of saying, «We believe the tradition made a grave mistake in its disallowance of gay partnerships, but at the same time we acknowledge our deep indebtedness to that tradition for giving us the theological and ethical vision to even make our argument for inclusion»of gay partnerships, but at the same time we acknowledge our deep indebtedness to that tradition for giving us the theological and ethical vision to even make our argument for inclusion»?

Barth gathers the questionings of his friends into one gigantic interrogation point, and flings down to ethical theory the demand that it base itself not upon the conscious will of man but on the uncertainly, though actually, felt will of God.

This is a rather important ethical point, because the worst religious charlatans have exploited people's gullibility and desire to believe in miracles and especially miraculous cures in order to take vast sums of money from people who really can't afford to be giving any away, least of all to con - artists like faith healers.

Dr David Jones, Professor of Bioethics at St Mary's College, London, has pointed out that he does not accept that brain death can be assumed for any cadaver with a beating - heart, and challenges the ethical acceptability of the use of any such cadaver for donor purposes [13].

At this point the prophets, demanding ethical and religious decisions, achieved not only direct results deliberately sought but an indirect result full of future consequence — they put a premium on nonconformity.

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.

It is at that point, out of common consent, that the ethical standards and norms are written down as laws.

As Roof points out, their religion affirms: (a) the centrality of ethical principles in their meaning systems; (b) a parsimony of beliefs, few attributions of numinosity; (c) breadth of perspective; (d) piety defined as a personal search for meaning; and (e) license to doubt.

Babylonia, situated on a broad low plain between the rivers at their widest points, was very fertile and had developed an advanced culture as early as 3500 B.C.. From this region comes the famous Code of Hammurabi which, dating from long before the time of Moses, shows high ethical discernment regarding the establishment of justice in human relations.

Hegel tended always to make the individual a mere passing - point, a moment, in the cosmic process, and to insist on the individual's gaining his concrete ethical significance through being identified with the social, religious, and political institutions of his time.

But there have been Americans at every point in our history who have tried to pick up the broken pieces, tried to start again, tried once more to build an ethical society in the light of a transcendent ethical vision.

Whereas Orthodoxy made belief (doxa) its starting point, and Reform Judaism put ethical monotheism atop its theological pedestal, Conservative Judaism's worldview emanated from a specific assumption about the social nature of Judaism.

Yet to begin ethical reflection at this point invariably seems to result in arbitrarily separating the moral judgment of an action from the kind of person who performs it.

When I've run this by some of my agnostic and atheist buddies — largely bright, ethical people — the materialist talking points never come up.

But if it doesn't — like when it talks about the anger of God, or repentance, or gay sex, or divorce — then we can emphasise its humanness, point out the limited knowledge of the writer, explain how they came to be so silly, and move beyond the text to a supposedly higher ethical standard.

John Calvin, the great European predecessor of the New England Puritans, working carefully from a basically Augustinian starting point, had argued that a well - ordered nonmonarchical church could operate symbiotically with a well - ordered polity, namely the city - republic of Geneva, to create an ethical social order.

And in fact Jehu, an incarnation of God's will at this point, claims that the choice for God must transcend all normal ethical considerations.

This relation of the Christian teaching to life (in contrast with a scientific aloofness from life), or this ethical side of Christianity, is essentially the edifying, and the form in which it is presented, however strict it may be, is altogether different, qualitatively different, from that sort of learning which is «indifferent,» the lofty heroism of which is from a Christian point of view so far from being heroism that from a Christian point of view it is an inhuman sort of curiosity.

In their brilliant ethical reflections, the Greeks always explained failure to do the good in such a way that from our point of view no real responsibility therefor can be attributed to the wrongdoer.

Although from one point of view this exaltation of the taboos into the will of the personal deity was an impediment to rationality, in another respect it created the context in which rationality could enter into genuinely ethical reflection.

Thus the Pharisees, despite their highly developed ethical self - consciousness, and despite the fact that their rabbis were able to point to love of God and man as the sum of the law, remained bound to prerational requirements in the name of ethics.

And in exploring the wide implications of it all, he noted «the risk of an alliance between democracy and ethical relativism, which would remove any sure moral reference point from political and social life, and on a deeper level make the acknowledgement of truth impossible» (VS 101) and warned us, as he had done in an earlier encyclical, that «As history demonstrates, a democracy without values easily turns into open or thinly disguised totalitarianism».

At the same time, she writes in a later blog that the main point she wished to make in her earlier article is that atheists like her don't need belief in the biblical God in order to maintain certain ethical principles by reason alone, in the light of experience, and thus in a «conservative» manner.

In his discussion of the relation of the ultimate to the penultimate, Dietrich Bonhoeffer points to two false ethical solutions which he calls compromise and radicalism.

But there are several points that deserve special emphasis here: (1) «The radical new view of alcoholism, not as a disease but as a «central activity in heavy drinkers» way of life,» as described by Herbert Fingarette... clearly has transforming implications for conceptualizing and dealing with the ethical issues in alcohol addiction....

(1) Justification points to the source of motive and morale for ethical living amidst the sinfulness of the human situation; it permits the Christian to participate in struggles for justice without making the struggle the norm.

From my perspective the focus of the abortion debate should be sentience; however, even if we are at some point able to determine definitively when during pregnancy fetal sentience begins, we would still be faced with dealing with the ethical issue of law denying women autonomy.

In fact, Farrow's list of fundamental truths points eloquently to the basic ontological foundations for human reproduction and the ethical education of children in society, and from these he reasonably draws a normative social claim: Heterosexual marriage open to the transmission of life is the morally normative context of human sexuality.

From a theological point of view we may see in every Western humanitarianism an element of ethical commitment which has been given substance to the universalistic attitude.

When we have recognized the fact that in general structure the catechesis of early Christianity followed the lines of other ethical teaching of the time, we shall be better prepared to recognize the points at which specifically Christian motives and sanctions are introduced.

The dangers of resistance to ethical thinking come out at another of the eight points in the manifesto, point 4.

The deeper point of the critics of process thought is that subsuming other creatures into the ethical system worked out in modernity to guide relations among people does not change us at the needed level.

The point is how one handles the ethical aspects of the problem.

While we can not make a universal ethical pattern out of Simone Weil's life, she does, like Kierkegaard, point to where the problem of the relation of love to self - realization lies.