Sentences with phrase «from human actions»

The discovery illustrates how elephants sometimes try to protect themselves from human actions.

Unlike many bird species that are now extinct on the Earth's small islands, the Eastern Bluebird and the Hispaniolan Crossbill disappeared long before the first people arrived, uncoupling their extinction from human actions, such as the introduction of new predators and habitat loss for agricultural use.

(2) The second act is to create a consciousness, that the present form of crisis has evolved from human actions and is not divinely ordained.

But if death results from the human action of injecting or ingesting lethal medication, then someone can be held culpable.

Oord takes Wesley's concept of God as Spirit and explains how God as provider of initial aims is not responsible for the evil that results from human action because God does not have the control that humans have over human bodies.

They preached a doctrine that appeared wrong to the Old School Presbyterians because it seemed to deny God's absolute power in determining, apart from any human action, who would be saved and who would be damned.

In addition, Sommers loads up the film with some of the laziest CG effects yet produced, and he does so in a way that steals from the human action.

Not exact matches

Google's YouTube has expanded a little - known «Trusted Flagger» program, allowing groups ranging from a British anti-terror police unit to the Simon Wiesenthal Center, a human rights organization, to flag large numbers of videos as problematic and get immediate action.

Other regulatory actions could come directly from Health and Human Services Secretary Alex Azar, a former drug company executive, and through the department's Centers for Medicare and Medicaid Services.

She eventually sought help from human resources, which told her that corrective action would be taken.

China's recent Human Rights Action Plan commits the government to improving a broad array of human rights conditions, ranging from economic and social development to political participaHuman Rights Action Plan commits the government to improving a broad array of human rights conditions, ranging from economic and social development to political participahuman rights conditions, ranging from economic and social development to political participation.

The representatives from Harford County Climate Action made it clear — human activity, primarily the burning of fossil fuels, has had a clear and measurable impact on the Earth's climate over the last century, and those actions have put low - lying areas of Harford County in danger from rising sea levels.

To be «conservative» about society means that you are against helping your fellow human beings in any way, as we can see from their actions.

«We must never forget that the evil comes not from the actions of «subhuman vermin» but from the heart of a fallen, sacred yet degraded, human being,» I wrote.

Whatever the true etiology of homosexuality, homosexuals still possess the dignity that derives from participation in what Josef Pieper called «the luminous domain of free human action.»

«We can get a hint of what communitarianism in action looks like from a speech that President Clinton's Secretary of Health and Human Services, Donna Shalala, delivered in 1991 when she was chancellor of the University of Wisconsin.

The Human Rights Campaign (HRC), America's largest gay - rights organization, swung into action, demanding that Johns Hopkins distance itself from the «falsehoods» that «attack the entire LGBTQ community.»

We can assume that all the Justices sitting on the Court today, like other humans, have their own preferences and biases about religion, but the judicial opinions of one of them, Justice John Paul Stevens, raise more than a slight suspicion that some of his actions on the bench stem from animosity, if not to animal sacrifice, at least to certain less exotic religious beliefs and practices.

the negation of ideology, the political secularization of the doctrine of original sin, the cautious sentiment tempered by prudence, the product of organic, local human organization observing and reforming its customs, the distaste for a priori principle disassociated from historical experience, the partaking of the mysteries of free will, divine guidance, and human agency by existing in but not of the confusions of modern society, no framework of action, no tenet, no theory, and no article of faith, a distrust of the systems and processes of the idol of self and of the lust for power and status, scorn to all approaches of ideology and meta - narrative.

But in this sense, of course, all human action is «non-physical» from sex and singing to tea parties and rock concerts.

This criticism has an initial ring of plausibility, for it is easy, from our human perspective, to identify times when we believe God could have profitably violated human freedom for the sake of humankind - e.g., in relation to some of Hitler's actions.

The notion of women's autonomy» including absolute control over our own bodies» leaves us with an unrealistic sense of human power and an exaggerated sense of independence from the consequences of our attitudes and actions.

everything is made up of atoms (don't believe me do some research) its the different variables of heat and light and things like that that cause different reactions to make different things and these things when they interact can create something completely different and you and slowly the process of mitosis or miosis starts to work and form stuff hell i learnt that in high school and it was a catholic one at that a millions of years ago i bet the universe was completely different and had things in it that our minds cant even imagine that have since changed over time from action and reaction to what we have today and in another million years who knows with all the different gases we pump into the air and the weather getting more intense on both ends of the scale life as we know it will be different the human race will have to evolve to survive and will probibly form into a slightly different species hell maybe well evolve into 2 different species like in the movie time machine

Jesus taught us from a position of authority, one very firmly rooted in his sinless nature and actions as a human being.

Otherwise they will be like indolent workmen who find no spur to action in a task to be achieved; or else, if a healthy human instinct overrides their hesitancies or the fallacies they derive from a misunderstanding of religion, they will still be a prey to a fundamental division and frustration within themselves, and it will be said that the sons of heaven can not, on the human level, compete with true conviction and therefore on equal terms with the children of this world.

Religious leaders and pastors also come in for some gentle chiding from Wuthnow, who thinks they hold views about human action and social change that are simplistic and individualistic.

It is at best a prolegomenon which seeks to suggest an element in the ministry of Jesus that gives it a constitutive as distinct from an exemplary character, that makes it the supreme action of all history (action that is fully and entirely human, yet unique), action which crowns a ministry in which the ambiguities of human life are progressively articulated, being action in which their burden is endured à l'outrance.

Alfred North Whitehead brilliantly defines the human body as the primary field of human expression.14 So every bodily action becomes symbolically the incarnation of a human attitude in the whole gamut from ecstatic fulfilment to boredom and despair.

With a certain simplification of the state of affairs, which however brings out more clearly the decisive factor without falsifying it, we might say that formerly the object and situation of a man's action were simply data supplied by nature with which he was in contact and by simple human realities which recurred from generation to generation again and again.

From his birth to his death and beyond... Jesus translates the logic or meaning or pattern or heart of God into terms we humans can understand: skin and bone, muscle and breath, nerve and action.

But behind Lincoln's understanding of history was his idea of a God «who at times seems to want to frustrate the Statesman» (John Diggins, The Lost Soul of American Politics [Basic, 1984]-RRB- Lincoln «doubted that man could ever grasp God's will and therefore believed that human action would always be estranged from divine intention» (p. 330) Lincoln divined that God is both hidden and revealed.

Regarding the first: I do not care to defend here Hartshorne's psychicalism against the criticism that it commits the pathetic fallacy (or «fallacy of mislocation,» as Shalom contends) by attributing to nature human - like feelings, actions, etc. 3 But I do wish to argue that he is innocent of trying to move from (a human - like) nature («event - cells,» etc.) to human beings and characteristically human activities.

The dropping of the atomic bomb, however, and the killing of birdlife by DDT, documented by Rachel Carson's Silent Spring, introduced a new problem: the presence of totally unpredicted (and probably unpredictable) harmful effects on the environment and on human life stemming from actions taken specifically to produce certain benefits.

The two Thomisms ceased to be deeply integrated — with the secunda pars of the Summa Theologiae (on human action) read separately from the doctrine of providence, the metaphysics, and the anthropology of the prima pars.

Rice, in his book, citing Pope Benedict XVI, countered that the need to protect all human life from conception to natural death is innate to human nature and confirmed by faith: «The Church's action in promoting them is therefore not confessional in character, but is addressed to all people, prescinding from any religious affiliation they may have.»

All religions including Christianity, all cultures and all secular ideologies are in informal and formal dialogues about what is the meaning of our common humanity and about the path of common action - responses to the situation from their respective understanding of the nature and destiny of the human selfhood.

MacLeish's changes between the manuscript and published form of J. B. move the play from specifics to the universal, from the allegorical to the human, from mediated to unmitigated suffering, from imposed rationalizations to the dramatic action which is left to speak for itself.

Our problems don't go away unless we get help from other humans or take action for ourselves... there's no God in the sky that does a dam thing about our prayers.

To an alien life form living on another planet billions of light years from us the death of an 8 year old human, while tragic to us, might be linked by what Einstein called «s p o o k y action at a distance» to an alien birth making it one of their most joyous occasions.

The masks themselves further isolate the God and Satan of the wager from the human level of the action.

God Himself, of course, is always loving and just, but sometimes the human authors of Scripture confused the true God as revealed in Jesus Christ with the actions of Satan in history, and referred to the actions of both as coming from «Yahweh.»

Modernity's emphasis on secularism involves three elements - a) the desacralisation of nature which produced a nature devoid of spirits preparing the way for its scientific analysis and technological control and use; b) desacralisation of society and state by liberating them from the control of established authority and laws of religion which often gave spiritual sanction to social inequality and stifled freedom of reason and conscience of persons; it was necessary to affirm freedom and equality as fundamental rights of all persons and to enable common action in politics and society by adherents of all religions and none in a religiously pluralistic society; and c) an abandonment of an eternally fixed sacred order of human society enabling ordering of secular social affairs on the basis of rational discussion.

There have been many other theories of atonement, each picking out what a given generation took to be the worst possible human situation and going on to affirm that in the action of God in Jesus, God met us precisely at that point: slavery to demonic powers, from which we have been delivered; actual slavery to human masters, with manumission accomplished in Christ; guilt for wrongdoing, with Christ as the advocate who pleads for, and secures, our release; corruptibility and mortal death, met in Christ with healing and eternal life....

Persons whose symbolic universes emphasized the role of supernatural forces tended not to believe that society could be reformed through human action and refrained from experimenting personally with alternative lifestyles.

So, once again God's focal presence and action in the man Jesus is incorrectly interpreted when it is taken to be primarily a rescue operation or an expedition into the world to bring humans back from their appalling situation of alienation and estrangement.

To cut off the actions that express this relation from the affirmation of the whole human mind means to profane them.

For century after century, spreading slowly to every continent and country and among every race on earth, this action has been done, in every conceivable human circumstance, for every conceivable human need from infancy and before it to extreme old age and after it, from the pinnacles of earthly greatness to the refuge of fugitives in the caves and dens of the earth.

By extension every good deed, every struggle for justice and deliverance from oppression, every effort to care for and show concern about those who are in need, will be not merely a reflection of the divine mercy and righteousness but also an instrument for the bringing about of just such shalom or «abundance of life» for God's human children, So one might go on, almost without ceasing, to show that response in faith to the action of God in this vivid moment has its implications and applications for the whole range of human life and experience.

While those images that relate to human experience in the domestic, economic and social spheres have been given prominence, Jesus» use of agricultural imageries3 and analogies derived from nature or divine action in nature have not received adequate attention.4 This too, despite divine interaction with humanity taking place in the context of the creation.

As Livio Melina explains in his article «Christ and the Dynamism of Action: an Outlook and Overview of Christocentrism in Moral Theology», Communio: International Catholic Review 28 (Spring 2001), «the spectrum ranges from an affirmation of the primacy of Christ as exemplary model to an acknowledgement of a Christie ontology of the moral subject, from a reference to the critical mediation of anthropology up to an affirmation of his concrete human existence as the categorical norm».