Sentences with phrase «for human happiness»

Born a Crime: Stories from a South African Childhood, written and narrated by Trevor Noah, published by Audible Studios Columbus Day: Expeditionary Force, Book 1 by Craig Alanson, narrated by R.C. Bray, published by Podium Publishing The Handmaid's Tale: Special Edition by Margaret Atwood and Valerie Martin, narrated by Claire Danes, Margaret Atwood, and a full cast, published by Audible Studios Lincoln in the Bardo by George Saunders, narrated by George Saunders, Nick Offerman, David Sedaris, and 163 others, published by Random House Audio The Totally Unscientific Study of the Search for Human Happiness, written and narrated by Paula Poundstone, published by HighBridge Audio, a division of Recorded Books

Better health is considered essential for human happiness and well - being.

Perhaps the most thoroughly post-modern, post-pessimistic act Herzog commits is his decision, at the close of the novel, not to go mad — his decision for human happiness.

There is a desire to discover supernatural laws for human happiness, a willingness to cooperate with a purpose higher than the transitory human purpose, a longing to communicate with the Creator and an attempt to grasp some security which transcends physical death.

Our profession need not now agree on its origin, significance, and value for human happiness when we acknowledge that by itself it does not meet the requirements for a psyc disorder.

• A grotesque misunderstanding of «tolerance» and «fairness,» rooted in an even more comprehensive delusion about what makes for human happiness, which isn't «I did it my way.»

And it could occasion educative moral discourse — about giving and receiving, about loving and being loved, and about what makes for human happiness.

Our profession need not now agree on its origin, significance, and value for human happiness when we acknowledge that by itself it does not meet the requirements for a psy disorder.

• Materialism as the sole basis for human happiness and success, a materialism that is blind to the deeper joy that is possible in adversity or prosperity.

Face - to - face communication happens to be not only essential for human happiness but also could be the missing link to some of the most powerful, long - term health benefits.

Not exact matches

We see that in creating those types of spaces, there is an amazing human potential for excitement and happiness.

ACC Accounting & Auditing, AFR Africa, AGE Economics of Ageing, AGR Agricultural Economics, ARA Arab World, BAN Banking, BEC Business Economics, CBA Central Banking, CBE Cognitive & Behavioural Economics, CDM Collective Decision - Making, CFN Corporate Finance, CIS Confederation of Independent States, CMP Computational Economics, CNA China, COM Industrial Competition, CSE Economics of Strategic Management, CTA Contract Theory & Applications, CUL Cultural Economics, CWA Central & Western Asia, DCM Discrete Choice Models, DEM Demographic Economics, DEV Development, DGE Dynamic General Equilibrium, ECM Econometrics, EDU Education, EEC European Economics, EFF Efficiency & Productivity, ENE Energy Economics, ENT Entrepreneurship, ENV Environmental Economics, ETS Econometric Time Series, EUR Microeconomics European Issues, EVO Evolutionary Economics, EXP Experimental Economics, FDG Financial Development & Growth, FIN Finance, FMK Financial Markets, FOR Forecasting, GEO Economic Geography, GRO Economic Growth, GTH Game Theory, HAP Economics of Happiness, HEA Health Economics, HIS Business, Economic & Financial History, HME Heterodox Microeconomics, HPE History & Philosophy of Economics, HRM Human Capital & Human Resource Management, IAS Insurance Economics, ICT Information & Communication Technologies, IFN International Finance, IND Industrial Organization, INO Innovation, INT International Trade, IPR Intellectual Property Rights, IUE Informal & Underground Economics, KNM Knowledge Management & Knowledge Economy, LAB Labour Economics, LAM Central & South America, LAW Law & Economics, LMA Labor Markets - Supply, Demand & Wages, LTV Unemployment, Inequality & Poverty, MAC Macroeconomics, MFD Microfinance, MIC Microeconomics, MIG Economics of Human Migration, MKT Marketing, MON Monetary Economics, MST Market Microstructure, NET Network Economics, NEU Neuroeconomics, OPM Open Macroeconomics, ORE Operations Research, PBE Public Economics, PKE Post Keynesian Economics, POL Positive Political Economics, PPM Project, Program & Portfolio Management, PUB Public Finance, REG Regulation, RES Resource Economics, RMG Risk Management, SBM Small Business Management, SEA South East Asia, SOC Social Norms & Social Capital, SOG Sociology of Economics, SPO Sports & Economics, TID Technology & Industrial Dynamics, TRA Transition Economics, TRE Transport Economics, TUR Tourism Economics, UPT Utility Models & Prospect Theory, URE Urban & Real Estate Economics.

ACC Accounting & Auditing, AFR Africa, AGE Economics of Ageing, AGR Agricultural Economics, ARA Arab World, BAN Banking, BEC Business Economics, CBA Central Banking, CBE Cognitive & Behavioural Economics, CDM Collective Decision - Making, CFN Corporate Finance, CIS Confederation of Independent States, CMP Computational Economics, CNA China, COM Industrial Competition, CSE Economics of Strategic Management, CTA Contract Theory & Applications, CUL Cultural Economics, CWA Central & Western Asia, DCM Discrete Choice Models, DEM Demographic Economics, DEV Development, DGE Dynamic General Equilibrium, ECM Econometrics, EDU Education, EEC European Economics, EFF Efficiency & Productivity, ENE Energy Economics, ENT Entrepreneurship, ENV Environmental Economics, ETS Econometric Time Series, EUR Microeconomic European Issues, EVO Evolutionary Economics, EXP Experimental Economics, FDG Financial Development & Growth, FIN Finance, FMK Financial Markets, FOR Forecasting, GEO Economic Geography, GRO Economic Growth, GTH Game Theory, HAP Economics of Happiness, HEA Health Economics, HIS Business, Economic & Financial History, HME Heterodox Microeconomics, HPE History & Philosophy of Economics, HRM Human Capital & Human Resource Management, IAS Insurance Economics, ICT Information & Communication Technologies, IFN International Finance, IND Industrial Organization, INO Innovation, INT International Trade, IPR Intellectual Property Rights, IUE Informal & Underground Economics, KNM Knowledge Management & Knowledge Economy, LAB Labour Economics, LAM Central & South America, LAW Law & Economics, LMA Labor Markets - Supply, Demand & Wages, LTV Unemployment, Inequality & Poverty, MAC Macroeconomics, MFD Microfinance, MIC Microeconomics, MIG Economics of Human Migration, MKT Marketing, MON Monetary Economics, MST Market Microstructure, NET Network Economics, NEU Neuroeconomics, OPM Open Macroeconomics, PBE Public Economics, PKE Post Keynesian Economics, POL Positive Political Economics, PPM Project, Program & Portfolio Management, PUB Public Finance, REG Regulation, RES Resource Economics, RMG Risk Management, SBM Small Business Management, SEA South East Asia, SOC Social Norms & Social Capital, SOG Sociology of Economics, SPO Sports & Economics, TID Technology & Industrial Dynamics, TRA Transition Economics, TRE Transport Economics, TUR Tourism Economics, UPT Utility Models & Prospect Theory, URE Urban & Real Estate Economics.

Twenge and Campbell are drawing here on research from the so - called positive psychology movement, which recently has attempted to shift the focus of psychological research away from disease and disorder to a study of the character strengths that make for happiness and human flourishing.

Hatred is what they certainly project, not love for the embryos, which is a piece of nonsense no one could experience, but hatred, a virulent hatred for an unnamed object... Their hatred is directed against human beings as such, against the mind, against reason, against ambition, against success, against love, against any value that brings happiness to human life.

A Whiteheadian political theory, then, should have due regard for the biological and «material» conditions of human existence, recognizing that these yield their own measure of self - enjoyment.11 Also included in private happiness are the nonshared aspects of the individual's dialogue with himself or herself.

With respect to the teleology of the universe, humans are in principle equals, and the proper principle for ethical deliberation is maximal happiness as such.10

In large measure, however, these relations are not preconditions for but properly a part of the public world, i.e., they yield happiness beyond some minimal degree because nature is, as it were, taken into the human community.

For this reason alone, I believe, there is no general justification for aristocratic principles, i.e., for subordination of one society of humans to the happiness of another, whether the basis be that of birth, education, technological achievement, or whatevFor this reason alone, I believe, there is no general justification for aristocratic principles, i.e., for subordination of one society of humans to the happiness of another, whether the basis be that of birth, education, technological achievement, or whatevfor aristocratic principles, i.e., for subordination of one society of humans to the happiness of another, whether the basis be that of birth, education, technological achievement, or whatevfor subordination of one society of humans to the happiness of another, whether the basis be that of birth, education, technological achievement, or whatever.

Since happiness is the good for a human individual, it can only be human value for self.

Each of the three will denote the good for a human individual.1 Because of its long association with the liberal tradition, «interest» is so often used to mean an individual's private happiness that the phrase «private view of interest» may seem redundant.

We all seek happiness and fulfilment, and we who believe know that these come from God alone; many others, however, seek happiness elsewhere and, while this may satisfy them for a while, it can not answer the fundamental questions that arise in the human heart.

Since human beings are created by God and for God, we must come into contact with Him to receive what we need for our fulfilment and happiness, since the material world alone is insufficient to meet all our needs.

Secular sterility The Church's vision of marriage and family is so hard for young Catholics to encounter, yet it offers them the key to true human happiness and fulfilment.

A new World Human Order, after all the blood and tears of war, was dawning, with colonies liberated, technology trained and tamed to make the pursuit of happiness a universally accessible opportunity and tranquil environs, with peace and security, a blessing for development and crimson unfoldment of total personality.

They had one supreme theory: that the perfect beauty and happiness of cities and of human life was to be brought about by more factories; they had a mania for factories; there was nothing they would not do to cajole a factory away from another city; and they were never more piteously embittered than when another city cajoled one away from them.

There are many un-asked for human conditions which limit our lives and our short term happiness.

The joy of the gospel of marriage springs from charity: 2 the same charity that compels bishops3 to faithfully proclaim the good news of marriage revealed in Christ; the same charity that is inseparable from the Truth, who frees the human person and reveals to him what it means to be human.4 Only in Jesus does every human being discover what it means to be truly human, to be made for God and to live in relationship with God, to have true happiness.

When in the course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation — We hold these truths to be self - evident, that all men are created equal, that they are endowed by their creator with certain unalienable rights, that among these are life, liberty and the pursuit of happiness.

We rightly use our technical mastery to augment human happiness by satisfying our individual projects, our desire for a child «of one's own.»

(For instance, on the very day on which I write this page, the post brings me some aphorisms from a worldly-wise old friend in Heidelberg which may serve as a good contemporaneous expression of Epicureanism: «By the word «happiness» every human being understands something different.

To lift the economic burdens which depress life and spoil opportunity, to liberate folk from the slavery of their diseases, to set men free by education from the Town of Stupidity, which, as Bunyan rightly says, is only four degrees north of the City of Destruction itself — all these endeavors to give persons a chance to be their best selves are crusades for human emancipation and happiness.

Augustine and Aquinas, of course, do argue for a plan in history and for a human end of happiness — and for the reality, if one is not too squeamish to use the word, of heaven.

The idea was affirmed by Benjamin Rush who called for a university dedicated to «those branches of knowledge which increase the conveniences of life, lessen human misery, improve our country, promote population, exalt the human understanding, and establish domestic, social and political happiness.»

They know the alternative amounts to little more than hollow sentimentalities, sugar - coated falsehoods: sweet to taste, deadly to human happiness, fatal for the common good.

For instance, such a character can not enjoy meaningful relationships, which are essential to human happiness.

The readings offer four distinct perspectives on the nature and attainment of happiness, each of which will serve as the springboard for the discussion of a different set of issues in relation to the search for human ful llment: participation in public life, self - control and education, the longing for God, and the confrontation of death.

Then and there I vowed to use whatever power that I had for good and against evil, to promote what is best in people, to work to free people from their self - imposed prisons, and to work against systems that pervert the promise of human happiness and justice (p. 179).

Throughout his preaching, he holds forth two and only two final possibilities for human existence: the one being everlasting happiness in the presence of God, the other everlasting torment in the absence of God.

A smile, for example, signifies happiness across all cultures because smiles are genetically encoded responses common to all human beings.

God's plan for the human race «from the beginning» is a nuptial plan, a plan that is profoundly incarnational, and a plan that invites our co-operation, for our happiness here and in the hereafter.

After the necessities for survival are met, healthy relationships contribute much more to human happiness than does the increase of consumption of goods and services.

From this we also point out that human beings find wholeness and happiness uniquely in relationship to God, whose loving intervention we must expect and look for throughout history.

If our redescriptions of the world of everyday life under the sign of the Resurrection have helped to fuel this desire for goodness and happiness in this life, if they have helped us formulate, with Kant, the notion of a human society understood as a «Kingdom of ends» (in which each human being, including oneself, is treated as an end in him or herself), we find that the effort to realize such hopes requires us to «postulate» realities which we can not «know»: freedom, immortality, God.

Jefferson's «self - evident» truths were deistic ones: The pursuit of happiness is understood to be what God intended for humans from the creation, in contrast to traditional Christianity's understanding of the pre-eminent importance of glorifying God.

The new formula, in consequence, was that man's happiness and misery come from God as the evidence of his favor or disfavor; that one thing supremely pleases God, moral goodness, and one thing supremely he hates, moral evil; that whenever men are fortunate they must have been virtuous and whenever they are wretched they must have transgressed; that all human suffering is thus punishment for sin — «Shall not the Judge of all the earth do right?»

The reason liberal democracy may be appropriate for our civil society is that as a pluralistic society, we have little hope of reaching complete agreement concerning the human good and the proper way to pursue happiness.

We affirm that economics is, above all, concerned with human well - being and happiness in society and with care for the Earth.

For amid all the advantages of contemporary life, where fewer people suffer disease, hunger, or lack of opportunity than in years past, there still is probably no increase in the sum total of human happiness and very slight advantage, if any, in the main business of making sense of one's life.»

Like the desire for happiness, Mill claims that this desire for unity is «a powerful principle in human nature.»