Sentences with phrase «for human justice»

Therefore educators and policy makers in the Arab world should communicate these concepts pragmatically as well as theoretically, starting with formulating a new vision for education in the Arab World, a deep and continuous revision of their curriculums, setting standards for equal chances in professional development, and making serious efforts in creating an educational philosophy not only for gender equity, but rather for human justice.

Thus, we see a claim which makes sense of all the martyrdoms of our time: Martyrs today no longer die explicitly for Jesus Christ nor for the freedom of the Spirit as was the case in the first two periods we had considered, but they die for human justice, i.e., an urgent new action is needed to defend those who are overwhelmed by the weight of totalitarianism.

To other Bloomington residents, the sexual preference amendment signaled a victory for human justice and civil liberties in keeping with the spirit of American democracy.

Not exact matches

Motivated by a regard for justice and human rights, these activists are «bring [ing] out the hidden tension that is already alive.»

What sets humans apart is love, i.e. our feeling for justice, our creativity in the face of challenges, our ability to empathize deeply and respond wisely.

As Schilling points out, Einstein once noted: «My passionate sense of social justice and social responsibility has always contrasted oddly with my pronounced freedom from the need for direct contact with other human beings and human communities.

The organizations sent a joint letter to Minister of Foreign Affairs Chrystia Freeland outlining their shared principles and priorities for a new trade model rooted in principles of equity, the primacy of human rights — including the rights of Indigenous peoples, women and girls, workers, migrants, farmers, and communities — and social and ecological justice.

¨ We believe in justice for all, whether in God or not; we believe as others, that we are due equal justice as human beings.

For years, trade and justice activists have proposed renegotiating the North American Free Trade Agreement to address some of the deal's most damaging features: for example, by removing the anti-democratic investor - state dispute settlement provisions of Chapter 11, linking trade benefits to genuine protections for human and labour rights (all the more important given the deteriorating democratic situation in Mexico), and establishing a continent - wide strategy for auto investment and production. We were always told that renegotiating NAFTA was a pipe dream: it would not be possible to open the text and get all three countries on board with reforms, no matter how legitimate the concerFor years, trade and justice activists have proposed renegotiating the North American Free Trade Agreement to address some of the deal's most damaging features: for example, by removing the anti-democratic investor - state dispute settlement provisions of Chapter 11, linking trade benefits to genuine protections for human and labour rights (all the more important given the deteriorating democratic situation in Mexico), and establishing a continent - wide strategy for auto investment and production. We were always told that renegotiating NAFTA was a pipe dream: it would not be possible to open the text and get all three countries on board with reforms, no matter how legitimate the concerfor example, by removing the anti-democratic investor - state dispute settlement provisions of Chapter 11, linking trade benefits to genuine protections for human and labour rights (all the more important given the deteriorating democratic situation in Mexico), and establishing a continent - wide strategy for auto investment and production. We were always told that renegotiating NAFTA was a pipe dream: it would not be possible to open the text and get all three countries on board with reforms, no matter how legitimate the concerfor human and labour rights (all the more important given the deteriorating democratic situation in Mexico), and establishing a continent - wide strategy for auto investment and production. We were always told that renegotiating NAFTA was a pipe dream: it would not be possible to open the text and get all three countries on board with reforms, no matter how legitimate the concerfor auto investment and production. We were always told that renegotiating NAFTA was a pipe dream: it would not be possible to open the text and get all three countries on board with reforms, no matter how legitimate the concerns.

For instance, Hamid speculates about a future political order, based on pure democratic assemblies: «How this assembly would coexist with other preexisting bodies of government was as yet undecided... [U] nlike those other entities for which some humans were not human enough to exercise suffrage, this new assembly would speak from the will of all the people, and in the face of that will, it was hoped, greater justice might be less easily denied.&raqFor instance, Hamid speculates about a future political order, based on pure democratic assemblies: «How this assembly would coexist with other preexisting bodies of government was as yet undecided... [U] nlike those other entities for which some humans were not human enough to exercise suffrage, this new assembly would speak from the will of all the people, and in the face of that will, it was hoped, greater justice might be less easily denied.&raqfor which some humans were not human enough to exercise suffrage, this new assembly would speak from the will of all the people, and in the face of that will, it was hoped, greater justice might be less easily denied.»

It also forms the idea of justice; through our empathy for other humans, we seek to mete out punishment to wrongdoers on the same level of seriousness as the crimes they have committed.

The reports of Human Rights Watch, Amnesty International, and the International Center for Transitional Justice (the world's leading non-governmental organization studying political transitions), as well as the U.N. documents on the justice of nations moving from tyranny to democracy, give prominence to judicial punishment among all possible measures for addressing past human - rights violatHuman Rights Watch, Amnesty International, and the International Center for Transitional Justice (the world's leading non-governmental organization studying political transitions), as well as the U.N. documents on the justice of nations moving from tyranny to democracy, give prominence to judicial punishment among all possible measures for addressing past human - rights violJustice (the world's leading non-governmental organization studying political transitions), as well as the U.N. documents on the justice of nations moving from tyranny to democracy, give prominence to judicial punishment among all possible measures for addressing past human - rights violjustice of nations moving from tyranny to democracy, give prominence to judicial punishment among all possible measures for addressing past human - rights violathuman - rights violations.

In particular, laws and domestic institutions based on the rule of law and human rights are indispensable for justice.

They also argue that the amnesty the South African government granted to perpetrators of human rights under apartheid in exchange for their testimony before the Truth Commission compromised justice and could be defended only if it were necessary for a transition to democracy, not by any idea of reconciliation.

The archbishop also asserted that laws are based upon certain principles: «the pursuit of the common good through respect for the natural law, the dignity of the human person, the inviolability of innocent life from conception to natural death, the sanctity of marriage, justice for the poor, protection of minors, and so on.»

The Catholic tradition — even the wise Pope Benedict — still seems to put too much stress upon caritas, virtue, justice, and good intentions, and not nearly enough on methods for defeating human sin in all its devious and persistent forms.

Nor can it survive under a hostile polity contemptuous of truth, justice, law, and beauty: It will fall into lassitude and nihilism unless it maintains its longing for the transcendent, its upward thrust into the future, and the highest aspirations of the human heart.

It is a tragic, human event that cries to God for justice — an event which would call for earthly justice for the gunman, not possible through the courts because of his suicide.

Justice For Children International is by no means alone, we are a founding members of Stop the Traffik, a major global coalition with over 300 member organisations based out of the U.K. Stop the Traffik works together to help stop the sale of people, to see the traffickers prosecuted, and to protect the victims of human trafficking and those vulnerable to this crime.

I find meditation, and compassion for self to be conducive to what you talk of with loving God and mankind — sometimes in mysterious, unfathomable and transcendent ways, encountering the power to open up men and women to each other and God in love peace justice and human dignity.

And yet, with the emergence of consciousness at the level of regnant human occasions, the struggle for justice becomes ingredient in the achievement of the richest harmony of experience attainable.

The topic of the justice of God would be relevant exclusively or primarily to his aims for human occasions of becoming.

We see the freedom of the Spirit moving in ways we can not predict, we see the nurturing power of the Spirit bringing order out of chaos and renewing the face of the earth, and the «energies» of the Spirit working within and inspiring human beings in their universal longing for and seeking after truth, peace and justice.

This coming - of - age book set in Alabama is a must - read for every human, I think — we witness justice, inequality, strength, character, community, and tragedy through the eyes of a young girl.

For all the talk of justice and of opportunities, it doesn't really help young men and women who want to marry and have families - in other words, to ensure the future of the human race in stability and affection.

God whispers His truth to all people, and this truth shines forth (though often dimly) through the writing of other religions, through literature and art, through music and movies, through shifting political winds, through the longings of men's hearts and dreams, and through the cries of people for justice and equality (Stark, The Human Faces of God, 238).

Justice requires that humans are punished for their sin.

A third, a physician in New York City, praised the Catholic tradition for its emphasis on human dignity and social justice, but added: «I am troubled by the fact that I find greater acceptance of myself as a whole person in my professional community as a physician, than I do in the official hierarchy of the church of my family, my childhood, and my life.»

nothing makes the atheist more ticked off more than when you bring up GOD... God gets all the blame for all the tragedy in the world... If there wasnt a god in the first place, humans would not know tragedy or injustice when we see it... it would be a non-issue to us... survival of the fittest would not permit the emotions of love, compassion, empathy... Darwininian theory could not allow any of those and many other of the best of people's capacity for caring to surface... You cant explain it away by synapse or neurons... without a Supreme Being, there would be no sense of justice or injustice, we would not call it anything because there is no Ultimate Moral Standard to compare it.

The death - of - God school tells us that the picture of God we have just outlined, save for its inclusion of love and moral justice when modified by love, has died on those who have discovered the reality of human freedom, the human capacity to act significantly, and the responsibility we have for acting in freedom.

The particular mechanisms employed depend on circumstances of history, geography, and culture, and decisions about them can be made responsibly only by taking account of man's acquisitive propensities, his need for rational order, his longing for freedom, and his sense of justice — in short, by relying on an integral rather than a truncated conception of human nature.

He was struggling against the powers, the idols, the false gods, not contending for political justice or some human good.

Human justice could never suffer eternal punishment for finite sin, however grave.

The tragedy is that, even with the best of intentions, our egoistic narcissism (falling excessively in love with ourselves rather than a Divine [or even a human] Other blinds us to justice which is the minimum requirement for love.

With the changing demographics in America, including the racial and ethnic, socioeconomic, immigration, and biblical justice challenges of our day, it is more important than ever for people of color to have safe places to live authentically, serve humbly, and use their influence and experiences to shape our theology (what we know and believe about God) and our praxis (the ethics of our human behavior or what we actually do).

(Liberal religion refers to open and ongoing revelation, interconnected relationship grounded in love and never coercion, an understanding of our responsibility to assist the arc of the moral universe in bending toward justice, and our understanding that there are resources both human and divine that make it possible for us to do so.

In chiding Justice Kennedy he wrote: «It is one thing for a society to elect change; it is another for a court of law to impose change by adjudging those who oppose it hostis humani generis, enemies of the human race.»

Clifford Longley in The Tablet argues that «the encyclical's theological keynote» is that it «emphatically unites the Church's roles of spreading the Gospel with working for social justice -LSB-...] under the banner of integral human development»

He also identified himself with the struggle for human dignity and freedom and so attracts those Christians who are committed to agencies for the relief of poverty and campaigns for world - wide social and economic justice.

All of the victims were apparently targeted for assassination because they were members of neighborhood organizations or members of local human rights groups that had demanded that the perpetrators of the violence be brought to justice.

As far as political philosophy was concerned, justice for the Greeks was the proper, harmonious functioning of all humans.

8) The sentence of death may be improper if it has serious negative effects on society, such as miscarriages of justice, the increase of vindictiveness, or disrespect for the value of innocent human life.

But this question is crucial not only for Abraham and for his need to discover whether God's justice and human justice are basically congruent.

Only a God who in some way transcends the world, who has special care for the downtrodden, who calls humans (if among the oppressors) to practice justice, and who calls humans (if among the oppressed) to demand their rights — only this God can or will say no to oppression and invite others to do as well.

It may be worth emphasizing that the substantive principle of justice in a teleological ethic (or, for that matter, any ethic at all) is invalid unless it consistently implies the formative human rights of communicative respect.

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)

But there is simply too much order in our world, too much constancy in our habits, too much justice in our norms for us to think that the course of human events is not somehow channeled by God's providential plan.

I surely would not wish to argue that the fallen human's knowledge of or capacity for justice was unimpaired by the fall.

Instead, I will assume that the case for neoclassical metaphysics can otherwise be made and attempt programmatically to show that the comprehensive purpose it formulates grounds justice as compound, grounds a substantive principle of justice that consistently implies the formative human rights of communicative respect.7 Toward the conclusion of this argument, I will also seek to identify an inclusive human right that is substantive in character.

And then, by an act which will summarise the toil of centuries, by this act (finally and for the first time completely human) justice will ensue and all things be renewed.