Sentences with phrase «for lives of virtue»

Not exact matches

Take care of all of your stakeholders, and make sure that you as leaders model the virtues of selflessness, trust, and caring for all the lives you impact — including those whose livelihoods may be impacted by your technology.»

«He's an egomaniac devoid of all moral sense» ---- said the society woman dressing for a charity bazaar, who dared not contemplate what means of self - expression would be left to her and how she would impose her ostentation on her friends, if charity were not the all - excusing virtue ---- said the social worker who had found no aim in life and could generate no aim from within the sterility of his soul, but basked in virtue and held an unearned respect from all, by grace of his fingers on the wounds of others ---- said the novelist who had nothing to say if the subject of service and sacrifice were to be taken away from him, who sobbed in the hearing of attentive thousands that he loved them and loved them and would they please love him a little in return ---- said the lady columnist who had just bought a country mansion because she wrote so tenderly about the little people ---- said all the little people who wanted to hear of love, the great love, the unfastidious love, the love that embraced everything, forgave everything, and permitted everything ---- said every second - hander who could not exist except as a leech on the souls of others.»

There is an eyelash - curling article in Rolling Stone about Sasha Grey, «the dirtiest girl in porn,» which should be used as some kind of litmus test and pedagogical bludgeon for retraining us in the virtue of protecting an uncompromised stigmatic remainder in our moral life.

I believe that man is, by nature, an exile and will never be self - sufficient or complete on this earth; that his chances of happiness and virtue, here, remain more or less constant through the centuries and, generally speaking, are not much affected by the political and economic conditions in which he lives; that the balance of good and ill tends to revert to a norm; that sudden changes of physical condition are usually ill, and are advocated by the wrong people for the wrong reasons; that the intellectual communists of today have personal, irrelevant grounds for their antagonism to society, which they are trying to exploit.

The Cynic, at war with society for his soul, lives a martial life, the continual hardships of self - sufficiency and frugality, for which courage is the essential virtue.

From the earliest weeks of life, when an infant is taught to control hunger in order to meet the sleeping needs of parents and to fit into a social pattern in which people do not eat during the night; through babyhood, where etiquette skills include learning conventional greetings such as morning kisses and waving bye - bye; to toddler training in such concepts as sharing toys with a guest, refraining from hitting, and expressing gratitude for presents, manners are used to establish a basis for other virtues.

It means leading a life of virtue and sacrifice, in charity and gratitude, for the glory of God.

But the unanswered question remains: how does Camus account for the existence of the dynamic «living virtue» that exhibits itself in the limits, order, and beauty of nature?

Over the last fifteen years or so I have seen (and been moved by) many of the aspirational / inspirational billboards sponsored by The Foundation for a Better Life, an organization that promotes common - ground character virtues while trying at the same time to avoid being a partisan in our contemporary....

«Slavery itself... is not at all contrary to the natural and divine law... The purchaser [of the slave] should carefully examine whether the slave who is put up for sale has been justly or unjustly deprived of his liberty, and that the vendor should do nothing which might endanger the life, virtue, or Catholic faith of the slave.»

«The citizens conceded willingly: one for the great reverence and esteem that he had [for the friars] because of their virtue and the strictness in which they lived and the rigor of their religion; the other because each one really wanted to hear what it was that... would pertain to them.»

Such issues as slavery, the status of women, and political freedom, the virtues of scientific honesty and integrity, the freedom of the spirit in worship, all such ethical concerns which have grown in significance throughout Christian history are in part at least implicit in the new life, but they are not explicit, and the reason for that must be sought in the historical situation into which the Gospel came.

The following centuries of monastic experimentation gave them deep insights into humility, and into the great theological virtues of faith, hope and charity, They understood the Gospels to be saying that we are meant for great things — meant to live in imitation of Christ himself.

In this case, morality is reconstituted not in terms of virtues and a vision of the good life, but in terms of the minimal demands of justice necessary for some measure of social tranquillity.

Before the change, gaining consideration for sainthood in the Catholic Church required martyrdom, living a life heroically of Christian virtues or having a strong reputation for religious devotion.

The terms «whore» and «slut» are pejorative terms traditionally used to encourage women to live chastely, if not for love of virtue, then for fear of shame.

Human life touches on absoluteness in virtue of its dialogical character, for in spite of his uniqueness man can never find, when he plunges to the depth of his life, a being that is whole in itself and as such touches on the absolute....

For a republic, and especially for its democratic rather than aristocratic form, the principle of social life is virtue, which James Sellers has recently paraphrased in more modern language as «willed initiative.&raqFor a republic, and especially for its democratic rather than aristocratic form, the principle of social life is virtue, which James Sellers has recently paraphrased in more modern language as «willed initiative.&raqfor its democratic rather than aristocratic form, the principle of social life is virtue, which James Sellers has recently paraphrased in more modern language as «willed initiative.»

It is their «principle of life», something much more profound than can be indicated by talk about their goodness of life and their concern for righteousness, truth, and the other virtues.

In Roman society, an auctor was one who, by virtue of some combination of qualities, was thought to stand closer to the foundational beliefs and forms of life of the Roman people than others and was consequently assigned responsibility for protecting and augmenting those beliefs and ways of living.

Throughout the early months and years of marriage, it is important for couples to exercise the virtue of patience with each other, recognizing that growth takes time and struggle and living together.

Catholics sometimes use the phrase «practising the faith» for going to church; but the suggestion of Spe Salvi is that the exercise of the virtue of faith is the cognitive dimension of the whole of our supernatural life.

Bonhoeffer answers: «The individual personal spirit lives solely by virtue of sociality, and the «social spirit» becomes real only in individual embodiment.10 Therefore Bonhoeffer can speak of both the individual and a collective being.11 The design of God for men to live in community leads to the natural question of the religious community.

As the Benedictus Trust website explains: «In his book The Idea of a University Bl John Henry Cardinal Newman asserts that the primary purpose of a university should be to teach theoretical knowledge, following the distinction made by Aristotle in the first book of the Nicomachean Ethics between moral and intellectual virtues; the moral life concerned with practical knowledge and the intellectual life primarily concerned with theoretical knowledge — that is, «knowledge for the sake of itself».

The NATO essay points again to the fact that, whether the issue under discussion is welfare policy or foreign policy, what we consistently find in the work of Irving Kristol is a consideration of public life and governing from the standpoint of the individual soul» and, by the same token, a consideration of the need to foster the right kinds of virtues in individual souls in order for the most desirable regimes to be successful.

«For centuries, the mystics of spirit had existed by running a protection racket — by making life on earth unbearable, then charging you for consolation and relief, by forbidding all the virtues that make existence possible, then riding on the shoulders of your guilt, by declaring production and joy to be sins, then collecting blackmail from the sinners.&raqFor centuries, the mystics of spirit had existed by running a protection racket — by making life on earth unbearable, then charging you for consolation and relief, by forbidding all the virtues that make existence possible, then riding on the shoulders of your guilt, by declaring production and joy to be sins, then collecting blackmail from the sinners.&raqfor consolation and relief, by forbidding all the virtues that make existence possible, then riding on the shoulders of your guilt, by declaring production and joy to be sins, then collecting blackmail from the sinners.»

Franklin may allow himself a few more slips or a little less guilt about the slips than Mather did but what Lawrence called the «barbed - wire of shalt - not ideals» is still up.10 Though now we can not tell for sure whether virtue is pursued for its own good or for the public seeming of good («Honesty is the best policy» clearly illustrates the problem) the impulse life is still tightly reined in.

Because virtue ethicists tend to trace their lineage back to Aristotle, when they discuss the connection between ethics and metaphysics they also tend to do so in Aristotelian terms, specifically in terms of a natural teleology that tries to determine which functional properties are essential for a full human life.

In the «atheist version», there is no contradiction: God's love is given freely to every living being, just by virtue of being alive, and each being (in our case, humans) is free to use that power for good or ill.

the possibility and necessity of living in a dimension of meaning in which the urgencies of the struggle are subordinated to a sense of awe before the vastness of the historical drama in which we are jointly involved; to a sense of modesty about the virtue, wisdom, and power available to us for the resolution of its perplexities; to a sense of contrition about the common human frailties and foibles which lie at the foundation of... our vanities; and to a sense of gratitude for the divine mercies which are promised to those who humble themselves.

In his recent book, Life, Liberty, and the Defense of Dignity, he offers «four benefits» of mortality: interest and engagement, suggesting that adding, say, twenty years to the human life span would not proportionately increase the pleasures of life; seriousness and aspiration, proposing that the knowledge that our life is limited is what leads us to take life seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy caLife, Liberty, and the Defense of Dignity, he offers «four benefits» of mortality: interest and engagement, suggesting that adding, say, twenty years to the human life span would not proportionately increase the pleasures of life; seriousness and aspiration, proposing that the knowledge that our life is limited is what leads us to take life seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy calife span would not proportionately increase the pleasures of life; seriousness and aspiration, proposing that the knowledge that our life is limited is what leads us to take life seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy calife; seriousness and aspiration, proposing that the knowledge that our life is limited is what leads us to take life seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy calife is limited is what leads us to take life seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy calife seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy calife for a worthy cause.

Nash hopes that teachers and students will assume «a vantage point of determining those virtues that are most likely to encourage a better quality of democratic life for everyone.»

The ironic thing, however, is that it was by studying the early Greek Philosophers, especially Aristotle, that I realized that maybe the concept of rewards really is a metaphor for the internal reward we reap when we live a life of virtue (their words) or sow to the Spirit (Paul's words).

However, this «new kind of reality,» who is Jesus, is an emergent manifestation of God in human life emanating from within creation: «a unique manifestation of apossibility always inherently there for human beings by virtue of their potential nature being created by God... a new mode of human existence emerged through Jesus» openness to God making him a God informed human being» (ibid).

He makes exactly the same movements as the other knight, infinitely renounces claim to the love which is the content of his life, he is reconciled in pain; but then occurs the prodigy, he makes still another movement more wonderful than all, for he says, «I believe nevertheless that I shall get her, in virtue, that is, of the absurd, in virtue of the fact that with God all things are possible.»

It can serve a vehicle for love, a part of what R.R. Reno productively calls «A fully orbed life of virtue» as we encounter the stranger on the road to Jericho or within the boundaries of our community, and it often transcends borders as it commits to working within their context.

Thus to get the princess, to live with her joyfully and happily day in and day out (for it is also conceivable that the knight of resignation might get the princess, but that his soul had discerned the impossibility of their future happiness), thus to live joyfully and happily every instant by virtue of the absurd, every instant to see the sword hanging over the head of the beloved, and yet to find repose in the pain of resignation, but joy by virtue of the absurd — this is marvelous.

Can we accept Brock's radical thesis that each of us is important for the redemption of all life, by virtue of what Heyward calls the christic power in each of us?

But despite intellectual challenges, issues in his personal life and emotional swings, Lewis is ultimately remembered for his writings on faith: Even when it meant putting aside momentary feelings of uncertainty: «Faith, in the sense in which I am here using the word, is the art of holding on to things your reason has once accepted, in spite of your changing moods... That is why Faith is such a necessary virtue: unless you teach your moods «where they get off,» you can never be either a sound Christian or even a sound atheist.»

For it is one thing to suggest that the life of learning will always be in some sense dependent upon the exercise of spiritual virtues in however attenuated a form, quite another to imagine that the universities will turn to the practice of those spiritual disciplines, such as prayer, that give such virtues meaning and strength.

Yet, for process thinkers, an important value, the virtue of creativity, is the zest for novelty and adventure — characteristics of life itself, particularly in the more complex forms, such as animals with central nervous systems.

On earth very few people could attain to the perfection of the Shaker virtues, for they were God's elect, the forerunners of the life of perfection.

Poor performance in the School of Communion translates into failure in the classroom and trouble at work — places where the virtues gained in family life are essential for success.

It would have been no virtue for Adam and Eve to have spent the whole of their lives sitting under fruit trees in the garden.

Cobb contrasts Carpenter's ethical concept of the quality of life Cobb's own interest in historical «progress,» which has not led to greater and greater virtue or improved quality of life but to greater possibilities for good and evil.

Such churches, respecting the difference between church and state yet recognizing the cultural and practical interconnection of civic and religious life, can serve as schools for civic as well as personal virtue, for public - spirited citizens as well as for devout believers.

Apart from the pressures on my time, which have been quite heavy as we prepared for the various events in the life of CCA, one of the reasons for this is the fact that there has been a tendency, perhaps even the assumption, that by virtue of my position in the Christian Conference of Asia (CCA), what I say on any given topic indicates official position.

They are not at home in America, but they wish to be, and they write about people who are nostalgic for a time when smaller - town values, continuity, tradition and a sense of duty and public virtue presumably colored common life.

The biblical understanding of national life was based on the notion of community with charity for all the members, a community, a community supported by public and private virtue.

Out of these shared convictions and the culture of building they nourished, the architects and patrons of these cities created urban environments and landscapes that were not only extraordinarily beautiful but that also acted as theaters of memory and hope, places that simultaneously referred to and grounded citizens in their origins, the common destiny for which they longed, and the virtues necessary for success in their individual and collective journeys through life.