Sentences with phrase «from human interest»

Just from a human interest point of view this caught my attention.

Verge Art Fair December 6 - 9, 2012 vergeartfair.com Classified as an «ongoing experiment in art, markets, ideas and the art culture,» Verge has worked with a number of art schools, museums, critics and curators to attract attendees who are interested in art from a human interest perspective, not a financial one.

Spotlight tours offer an opportunity to slow down and look closely at select highlights from Human Interest: Portraits from the Whitney's Collection.

In this Whitney Stories series, artists choose portraits that inspire them from Human Interest: Portraits from the Whitney's Collection.

Not exact matches

Here's an interesting excerpt from a media report on the problem of automation eliminating human jobs:

My former client (disclosure: I stopped working with them as of December last year) Wayfare also received genuine interest from the press through the idea that we, as human beings, occasionally want to meet people from all over the world.

The classic rags - to - riches tale of an enterprising dreamer who works all hours to build her dream business is part of what makes start - up life such a compelling idea, and young, growing businesses get plenty of media mileage out of their human interest aspects, from working out of garages to quirky founders.

May 26 and 27, 2017 at the Palacio de Minería, Calle Tacuba 5 in the Historic Centre of Mexico City «We call on social movements, trade unions, farmers, indigenous nations, migrants, environmentalists, human rights groups and all other interested sectors / organizations from Mexico, United States and Canada to come together to strengthen trinational work in the -LSB-...]

Whereas many animal charities draw funds primarily from within the movement (e.g., from other animal advocates and animal charities), GFI is seeking to reach potential donors whose primary interests are in environmental protection, the sustainability of the global food system, and human health.

With that musing in mind, I was interested to read this reflection from Roger Kimball, in his TLS review of Denis Dutton's The Art Instinct: Beauty, Pleasure, and Human Evolution:

By the time Pope Benedict XVI addressed the U.N. General Assembly on the sixtieth anniversary of the UDHR in 2008, opportunistic uses of human rights were in full swing, prompting the pope to announce, «Efforts need to be redoubled in the face of pressure to reinterpret the foundations of the Declaration and to compromise its inner unity so as to facilitate a move away from the protection of human dignity towards the satisfaction of simple interests, often particular interests.»

It asks respondents about a wide variety of human - interest topics, from their participation in religious services and religious beliefs, to questions about their attitudes regarding marriage, divorce, cohabitation, and other family forms, to specifics about sexual behavior and experience of abuse and domestic violence.

It's interesting that all humans from all cultures pretty much share the same ideas about what is right and wrong, good and evil.

But while the former Democratic Congressman from Massachusetts is sharply critical of U.S. human rights policy (especially as conducted by Republican Administrations), he shows less concern about UN agencies, and none at all about the financing, motives, and agendas of the very mixed bag of interest groups known as NGOs.

Human beings are hindered from seeing and doing what is truly good by a host of insecurities, anxieties, vested selfish interests, and by sheer desire for power and glory.

God shoulders the cost of our failure because God does not profit from human mistakes and weaknesses and has no interest in anybody getting lost.

She doesn't have the least interest in our god - given human hunger for meaning and transcendent values all Mother Nature cares about is the survival of the species which requires getting the DNA from one generation to the next and providing for the young until they are self - sufficient enough to sustain their own lives and we are the venue.

By the time I had graduated, the field had become «one that maintains its interest in literary texts but explores all forms of aesthetic speech and that views performance as an art and recognizes its communicative potential and function» There were three challenges to those of us graduating with doctoral degrees in this discipline: 1) to locate which performances within art and / or culture we would focus our attention on as scholars and performers; 2) to interpret the core concepts generating from the cultural turn in our discipline to other studies of culture and human communication and 3) to develop «performance - centered» methods of research and instruction in whatever parts of the university we found ourselves.

Originally derived from economics, rational choice theory is now used across the social sciences to explain human behavior as a self - interested, choice - making affair.

The latter see them as impressive fantasies or fictions, interesting from a purely immanent and human point of view.

The true and the good were dislodged from their positions of independence, priority, and permanence and were subordinated to considerations of human interest and satisfaction.

Muslims in general if left alone with out your intervention might end up fighting each other due differences of views in their faith, but if west keep on applying pressure causing starvation, harassment and confrontation against Muslims and against their faith, this will only lead them to leave behind their differences and jointly or individually confront their enemies, those who wants to deprive them from their rights of faith and belief and the more they are pressed the more they would complain by reacting and not by words and cries since words and cries seem does not reach, heard or work out now a days since being their judges and executors are all of non religious such as atheists, infidels, polytheists who consider their vast interests above all humanity and faith issues such as mercy, leniency, compassion, pity, sympathy, kindness all that of human mutual heavenly code of conduct.!?

In doing this, we have also seen how one of the consequences of authentic preaching is a determination, established in the hearts and minds and wills of those who have assisted at worship, to give themselves more fully to the service of God — as «co-creators», in Whitehead's fine word, with God in the great work of «amorization», establishing in this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibility.

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.

Secular human societies need laws because, apart from cooperation with Grace, our survivalist instincts predispose us to choose immediate selfish interests and desires over our greater common good.

Hartshorne beautifully defines «social» as the coordinate processes of weaving one's own life from strands taken from the lives of others and giving one's own life as a strand to be woven into their lives.28 He also defines «self - interest» as the sympathy the present self may feel for future members of the same sequence, and «altruism» as «whatever sympathy that self may feel for members of other sequences, human, sub-human, or superhuman.

When my new acquaintance discovered that I was a theologian and that I was particularly interested in studying how Romanesque art and architecture illustrated the Augustinian - Anselmian character of the faith of the early Middle Ages — with its profound pessimism about the human condition apart from grace — the conversation sent him into a mood of self - reproach and even to consideration of abandoning his dissertation topic.

Human sexual desire exceeds, radically, interest in and concern for the reproductive, as is evident from the Christian understanding of it as participatory in Christ's love for the Church, and as is also evident from any superficial study of its phenomenology.

Men will come to see, as they are now beginning to see with the critical examination of language, that every conceivable structure of meaning carried by language is necessarily based on the selections of data and the forms of thought derived from the ruling interests of human life....

The process alternative seems better equipped to accomplish such a release from human particularity, indeed, Whitehead once defined religion as that which «is directed to the end of stretching individual interest beyond its self - defeating particularity.

Not until you mentioned it, but it is an interesting question, and to me, humans «Gods» are just those leaders, but since humans can not agree to support any single human leader, a hero from a book is much easier to fathom.

In the Old Testament, God is known as Creator only because he is first known as Sustainer - Redeemer.27 The creation faith of the Old Testament nowhere gives the impression that its Primary interest is in origins as origins; rather is it a faith that speaks from, and back to, historical human existence and in its articulation is concerned to say what man is and what in that faith his existence means.

Its suspicion of authority, of piety, of faith of all sorts, stems from its interest in being objective and from its cognizance of the capricious tendencies of human subjectivity.

To be human is not only to «become» but also to «belong» — to belong with other people, sharing with them in the human situation, participating in their interests, receiving from them and giving to them.

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 responsibility.

While interesting and suggestive, such views also involve considerable problems in both clarifying and justifying the idea of «respect for nature (and the related notions of the «rights» of nature or the need for nature's liberation from human intervention and the imposition of human purposes).

Perhaps God can derive that information from a source other than our sloppy, self - interested human consciousness, such as our subconscious or neuronal conditions.

The point near the end is interesting — if humans were removed from the earth, it would flourish.

There is an assumption in the American Constitution that rises out of a biblical insight into the nature of human life: given the self - centered, sinful nature of all human beings that causes us to operate from the vantage point of self - interest, no one person or one branch of government should ever be allowed to achieve total power.

Our interest in Jesus is not mostly intellectual, but springs from the crying need of the human heart.

As one might suspect from the preceding chapters, the human person is a very complex concept in Whiteheadian thought, raising many new and interesting questions never confronted by traditional philosophy.

Orthodox Christians have often regarded this increasing worldly interest and this human emphasis on the here and now as a deplorable departure from the true spiritual path.

He emphasized the active, integrating self (rather than the frail, victimized ego); held to a «soft» (rather than a «hard») determinism; had a strong interest in future, goal - directed strivings (rather than origins); emphasized the organism as a whole centered in the self (rather than a conflict view of personality); regarded the striving for worth and power (rather than sexual striving) as the central dynamic in mental health and illness; emphasized the possibilities for continuing change in the later years (rather than regarding the early years as utterly decisive)(2) It is clear from these motifs in Adler's thought that his vision of human beings was positive and growth - centered.

Hence their interest in certain aspects of medicine, in human relations, in teaching, in design, and the greater sense of fulfilment they can draw from these fields.

In the third place, Wieman turned attention away from human concepts and values to the reality of God as that which is of interest to the religious person.

Mill readily acknowledges that the identification of self - interest and other - interest in human beings is far from perfect — in fact, we have seen that Mill urges the inculcation of a stronger concern for others into everyone.

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 judgment should be based on enlightened self - interest: Would a vote to grant personhood benefit the rest of us, or harm us (for example, by preventing us from doing lethal experiments on this human that could add to our medical knowledge)?

They were nonpolitical, not in the sense of segregation from political life and interests, as the signs of a purely «spiritual» change in the world, say in human hearts, but in the sense of total supernaturalism: the whole present world order, with its politics and its oppression, its hunger and its hatred, was to be completely done away.

It is chauvinistic of Christians to assume that the other four - fifths of the human race should have any special interest in the year 2000 and the transition it marks from the second to the third millennium.