Sentences with phrase «for human beings in general»

And I think that the evidence is clear that the kind of schooling developed in the 19th century demands a degree of focused attention that's pretty unusual for human beings in general, and is certainly rare for most young children.

Not exact matches

«Besides being an excellent technical resource for general HR management, Ransburg, Sage - Hayward, and Schuman have provided compelling evidence and impactful tools for families in business to not just manage, but to also leverage their unique human resource dynamics.

In addition, Gunnar Kilian, who until now has served as Secretary - General of the Volkswagen Group Works Council, has been appointed the new member of the Group Board of Management for Human Resources.

I just know the character of human beings in general and logic dictates we have a world of drama queens ready to have the spotlight on them for their victimhood.

Additional reasons might be given for The United Methodist Church to rid itself of a commitment to abortion rights: the increasing numbers of African delegates (who are, in the main, pro-life) to General Conference; the horrifyingly high abortion rates (though the annual totals are continuing to decrease) in the United States; the pro-life drift of American public opinion (which United Methodism seems to follow); the uncommon clarity of ecumenical teaching on the dignity of the human person; and the providence of God.

In general, the counterproposals boast proportionality and restraint, and manage to impart a sense of grandeur without disregarding the surrounding landscape, historical context, or human visitors for whom the memorial is ultimately being constructed.

By an obvious process of metonymy, the educational canon is usually taken as referring to those materials themselves rather than to the rules for their determination, and the subject at issue is taken to be human knowledge in general.

What is more, if such a development should take place, AA might set a pattern for a more fundamental cooperation between religion and psychology in dealing with human problems in general.

Although precise figures are elusive and probably higher than reports indicate, organizations — for example, Open Doors, the Catholic Bishops» Conference of India, the All India Catholic Union, the Evangelical Fellowship of India, and the recently founded United Christian Forum for Human Rights — that monitor persecution in India testify to the general trend.

Here, then, is special providence, par excellence; and it is special not by its being removed from all relationship to God's more general providence in ordering, controlling, and caring for nature and history and the lives of men, but by the heightening and focussing in that one moment in history or in human life of what God everywhere and always is «up to.»

If there are still different possible futures for planetary life in general, and for human existence in particular, those futures have come to depend increasingly on decisions made by the human species.

For example, as early as 20 years ago General Frederick Coutts of the Salvation Army wrote: «Salvationists are identified with the high ideals of social justice and acceptance of the unchallenged rights of every man as stated in the Universal Declaration of Human Rights» (Human Rights and the Salvation Army [Campfield Press, 19681, p. 5)

Both offer large scale systematic accounts of the nature of reality in general, largely dismissing the suggestion that the only world we can know is one whose main structure is determined by the human cognitive system and which, therefore, only exists for us.

The reason for this flexibility of method is not a desire to be «liberal» either in the sense of an optimistic vision of human nature in general or in the more restrictive methodological sense of being optimistic about the power of one's critical tools.

When the initial proposal for the conference was made in 1989, the General Assembly suggested that member states and human rights nongovernmental organizations (NGOs) hold regional meetings in preparation for the world gathering.

Faith presupposes a context of certain practices and even bodily transformation» for our flesh is redeemed by Christ's own flesh» and can not be considered a general feature of human nature that finds diverse expression in all the great religious traditions.

This author tries to depict «God» as someone who needs to be understood, again Christians (or religious people in general for that matter) trying to find any way possible to connect other humans with their deity of choice.

As we read this history, the furor over stem cells was fueled by numerous factors: the near - universal human desire for magic; patients» desperation in the face of illness and their hope for cures; the belief that biology can now do anything; the reluctance of scientists to accept any limits (particularly moral limits) on their research; the impact of big money from biotech stocks, patents, and federal funding; the willingness of America's elite class to use every means possible to discredit religion in general; and the need to protect the unlimited abortion license by accepting no protections of unborn human life.

The same could be said for personal existence and, indeed, for axial existence in general, or of civilized existence, or, before that, of human existence as such.

There are also reports from the island of Halmahera in North Maluku of Christian militia training to fight Muslims.Last week Konrad Raiser, general secretary of the World Council of Churches, in Geneva, called on the United Nations High Commissioner for Human Rights, Mary Robinson, to make an immediate, investigative visit to the Maluku islands.

Although it may seem counterintuitive in our post-1789 world, I strongly believe that respect for the human person and his status as image of God is dependent on a general respect for authority in all of its pluriform manifestations.

Most important, at a time in human history when there is urgent need for wisdom to guide us through a crisis of unparalleled proportions, it removes any interest in wisdom from the intelligentsia in general and the modern university in particular.

By the following century Lutheran theology had returned to the medieval tradition in which it was thought that the souls of the departed already live in blessedness with Christ in a bodiless condition, and where, for this reason, the significance of the general resurrection was considerably lessened.56 It was left to extremist Christian groups, such as the Anabaptists, to affirm the doctrine of soul - sleep and to describe human destiny solely in terms of a fleshly resurrection at the end - time.

A general summary was provided by ethics experts who testified before then - Congressman Albert Gore's Committee on Science and Technology in 1982: (1) Though risks in experimentation are inevitable, a strong bias toward the sacredness of human life requires the highest regard for the patient or subject.

An elected official may be a liar, thief, and / or backstabbing jerk, but those attributes are nothing new in government, or human relations in general for that matter.

For, as has been perennially recognised by human beings in general, this aspect of the act is that which must be chosen in order for the procreative process to be startFor, as has been perennially recognised by human beings in general, this aspect of the act is that which must be chosen in order for the procreative process to be startfor the procreative process to be started.

It is based not on specific wishes but rather «on the unspecific over-all wish that there be in general no natural necessity, no limitations, no opposition to the human being and to human wishes; it is based on the wish that everything be only for men and nothing against men.»

But to be of full value for all people in all ages these insights must be understood as illustrations and particular embodiments of general aspects of universal human experience.

New Testament theology is thus disqualified from playing a constructive role in the forming of a theological method which shall take seriously the problem of faith and history, and particularly this faith, rooted as no other religious faith is, in the very concreteness of history, and becomes nothing more than»... the first permanent expression of the distinctively Christian consciousness, and begs the question of the external history of that consciousness» (Ibid., 57, 58) «thus leaving... theology with nothing to discussion except the human need for self - understanding in general.»

True, Dr. Joycelyn Elders, the Surgeon General, did apologize, in a manner of speaking, for her public assertion that the Catholic Church is indifferent to human suffering except when it comes to the unborn.

Africanus foretells the younger Scipio's career, as a general and a statesman and, ultimately, reformer of the Roman constitution, and then assures his grandson that God loves the laws that bind human beings together in cities, and that in heaven there is a sure abode of immortal beatitude for all who guard and serve their homelands.

Humboldt states in his monograph on the dual that, though the study of language should be pursued for its own sake, it «resembles other branches of learning in not having its ultimate purpose in itself but that it conforms to the general purpose of interest in the human mind to help humanity to realize its true nature and its relation to everything visible and invisible around and above itself.»

No Christian, and indeed noone genuinely concerned for human beings, should equate economic wellbeing with wellbeing in general.

In general, we may say that these implications include everything that follows for human action — both how we are to act and what we are to do — from a love for God and for all others in God that is unbounded in the two respects just noted, and so covers both the full range of creaturely interests and the full scope of human responsibilitIn general, we may say that these implications include everything that follows for human action — both how we are to act and what we are to do — from a love for God and for all others in God that is unbounded in the two respects just noted, and so covers both the full range of creaturely interests and the full scope of human responsibilitin God that is unbounded in the two respects just noted, and so covers both the full range of creaturely interests and the full scope of human responsibilitin the two respects just noted, and so covers both the full range of creaturely interests and the full scope of human responsibility.

Polkinghorne's discussion of the resurrection focuses, in contrast, on general philosophical arguments to the effect that «in order to confirm... the claim that the integrity of personal experience itself, based as it is in the significance and value of individual men and women and the ultimate and total intelligibility of the universe, requires that there be an eternal ground of hope who is the giver and preserver of human individuality and the eternally faithful Carer for creation.»

In Buchler's system, a principle of ontological parity is a commitment which pervades the analyses in both the general ontology and the more specific metaphysics of what Buchler calls human utterance.1 For Buchler, that no one of three modes of human judgment is any more of a judgment than any other is also an exemplification of the more general principle of ontological paritIn Buchler's system, a principle of ontological parity is a commitment which pervades the analyses in both the general ontology and the more specific metaphysics of what Buchler calls human utterance.1 For Buchler, that no one of three modes of human judgment is any more of a judgment than any other is also an exemplification of the more general principle of ontological paritin both the general ontology and the more specific metaphysics of what Buchler calls human utterance.1 For Buchler, that no one of three modes of human judgment is any more of a judgment than any other is also an exemplification of the more general principle of ontological parity.

The Church's responsibility to God for human societies doubtless varies with its own and the nations» changing positions, but it may be described in a general fashion by reference to the apostolic, the pastoral and the pioneering functions of the Christian community.

It is Interesting and worth noting that we don't find in the Bible general definitions of peace and justice but rather an endless number of concrete acts and events in which God and human beings «act justly» or «unjustly», thus, for instance,

The foundation for the regime was laid down in United Nations Universal Declaration of Human Rights (adopted on December 10, 1948 by the UN General Assembly) and the two key human rights treaties, the International Covenant on Economic, Social and Cultural Rights (in force since January 3, 1976) and the International Covenant on Civil and Political Rights (in force since March 23, 1Human Rights (adopted on December 10, 1948 by the UN General Assembly) and the two key human rights treaties, the International Covenant on Economic, Social and Cultural Rights (in force since January 3, 1976) and the International Covenant on Civil and Political Rights (in force since March 23, 1human rights treaties, the International Covenant on Economic, Social and Cultural Rights (in force since January 3, 1976) and the International Covenant on Civil and Political Rights (in force since March 23, 1976).

Among those who shared this general analysis there was a division between those who placed emphasis on overthrowing the present system as a necessary precondition for the realization of a more human society and those who emphasized the present embodiment of a new style of life «in the pores,» so to speak, of the old society.

The joint declaration also asks for international pressure on the UN Human Rights Council — of which Nigeria is a member — to form a commission of inquiry «to investigate the atrocities committed against civilians in general, and against Christians in particular in northern Nigeria, including bringing the perpetrators of violence to justice.»

She had some public instincts, it is true; she hated the Lutherans, and longed for the church's triumph over them; but in the main her idea of religion seems to have been that of an endless amatory flirtation — if one may say so without irreverence — between the devotee and the deity; and apart from helping younger nuns to go in this direction by the inspiration of her example and instruction, there is absolutely no human use in her, or sign of any general human interest.

This can also by all means be regarded as ensuing in the interest of a more inclusive analysis of the human being, as an opportunity for the theoretical comprehension of the so - called «primitive» experiences which even human beings have — and indeed to a large extent in every case — experiences which, as a rule, reach the level of consciousness only, for example, in a dull bodily sensation, in the feeling of various degrees of general psychophysical «presence,» etc..

The title given this book, Becoming and Belonging, indicates the general approach that I have taken: to exist as human is to exist as an instance of «becoming» or developing (for better or worse) and is also to belong with others of our kind in a great enterprise in which each one of us belongs and to which each one of us makes her or his contribution, for good or for ill.

The form of argument in this presentation has emphasized several specific points: first, that the Asian values argument, as a challenge to the implementation of constitutional democracy, is exaggerated and fails to account for the richness of values discourse in the East Asian region - local values do not provide a justification for harsh authoritarian practices; second, that the cultural prerequisites arguments fail because they ignore the discursive processes for value development and they are tautological, excessively deterministic and ignore the importance of human agency it, therefore, makes little sense to take an entry test for constitutional democracy; third, the difficulties of importing Western communitarian ideas into an East Asian authoritarian environment without adequate liberal constitutional safeguards; fourth, the positive role of constitutionalism in constructing empowering conversations in modern democratic development and as a venue for values discourse; fifth, the importance, especially in a cross-cultural context, of indigenization of constitutionalism through local institutional embodiment; and sixth, the value of extending research focused on the positive engendering or enabling function of constitutionalism to the developmental context in general and East Asia in particular.

Indeed, he creates a virtual phantasmagoria of suffering from actual instances of human barbarity that he has read about in Russian newspapers: Turkish soldiers cutting babies from their mother's wombs and throwing them in the air in order to impale them on their bayonets; enlightened parents stuffing their five - year - old daughter's mouth with excrement and locking her in a freezing privy all night for having wet the bed, while they themselves sleep soundly; Genevan Christians teaching a naive peasant to bless the good God even as the poor dolt is beheaded for thefts and murders that his ostensibly Christian society caused him to commit; a Russian general, offended at an eight - year - old boy for accidentally hurting the paw of the officer's dog, inciting his wolfhounds to tear the child to pieces; a lady and gentleman flogging their eight - year - old daughter with a birch - rod until she collapses while crying for mercy, «Papa, papa, dear papa.»

I'm sure it's not going to resolve anything overnight, but I believe if we push, through the use of media and psychology the idea that the life of our fellow human deserves respect above anything else it will reduce gunfire in general and perhaps the necessity for guns.

Hugging is SO beneficial for not just kids, but humans in general.

Human milk feeding was associated with a 57 % reduction in the odds of infection, in general, controlling for gestational age, mechanical ventilation days, 5 - minute Apgar score, and days without enteral feedings and a 53 % reduction in the odds of sepsis / meningitis, in specific, controlling for gestational age, mechanical ventilation days, and days without enteral feedings.

Meanwhile the general term «human milk feeding» is used by researchers and administrators to describe both mother's own milk and donated milk (or combinations of the two) despite the fundamental differences in the two, according to the lead author, Paula Meier, PhD, Rush University Medical Center's director for Clinical Research and Lactation, Special Care Nursery and a Professor of Pediatrics and Women, Children and Family Nursing.