Sentences with phrase «global ethic»

In his recent A Global Ethic for Global Politics and Economics (1997), Hans Küng argues for the relevance of ethical considerations.

Quoted by H. Küng, A Global Ethic for Global Politics and Economics, p. 20, with reference to his Christianity, C IV5.

In his most recent position as director general of CIMO at the Finnish Ministry of Education and Culture in Helsinki, Sahlberg worked with the Finnish government to promote internationalization and tolerance, creativity, and global ethics in Finnish society through mobility and institutional cooperation in education, culture, youth, and sport.

In spite of its eminently incoherent character, reproductive health paradoxically became one of the most applied norms of the new global ethic.

Dr. Pasi Sahlberg, Finland: Internationally recognized education expert, Director General of CIMO (National Centre for International Mobility and Cooperation) Dr. Sahlberg works with the Finnish Government in promoting internationalization and tolerance, creativity and global ethics in Finnish society through mobility and institutional cooperation in education, culture, youth and sport.

The Four Irrevocable Directives identified in the Declaration Toward A Global Ethic, which was drawn up at the 1993 Parliament of the World's Religions, may serve as a guide to this discussion.

The right to choose so interpretedhas become the fundamental norm governing the interpretation of all human rights and the main reference of the new global ethic.

Patriarch Bartholomew I, in his response to the Global Ethic, underlined «the tragedy of unemployment which plagues Europe today».

Christian contributors to the book Yes to a Global Ethic (1966) include Cardinal König, who was Archbishop of Vienna from 1956 to 1985; Dr Konrad Raiser, General Secretary of the World Council of Churches; Patriarch Bartholomew I, the Ecumenical Patriarch of Constantinople; Dr George Carey, Archbishop of Canterbury; Cardinal Paulo Evaristo Arns, Archbishop of São Paulo; Bishop Desmond Tutu of Cape Town, who is a Nobel Peace Prize Winner; and Cardinal Bernadin.

The statement of the Global Ethic seemed to go too far for some Christians.

«A global ethic should not stop at, or give great significance to, national boundaries.

A global ethic demands that every human being be treated humanely, that a culture of non-violence and respect for life be found, that a culture of solidarity and a just economic order be submitted, that truth and tolerance be instigated and that a culture of equal rights and partnership between men and women be found.

Küng, theologian and president of the Global Ethic Foundation, is seeking a viable «outline of the future.»

Küng's underlying thesis is essentially the same as that of the 1993 statement of the Parliament of the World's Religions, «Towards a Global Ethic (An Initial Declaration)»: In the face of multiple global challenges (political, economic, ecological), a new world order is needed.

As he seeks to bring the global ethic to bear upon politics and economics, Küng makes several historical and systematic forays into each sphere.

At the 1993 Parliament, most members of the Assembly signed a document called «Toward a Global Ethic.»

They agreed that a Global Ethic, based on the fundamental demand that every human being must be treated humanely, offered the possibility of a better life for individuals and a new global order.

From Marcus Braybrooke's Dialogue with a Difference (SCM Press Ltd., 1992); The Global Ethic (SCM Press Ltd. 1993) and Yes to the Global Ethic (SCM Press Ltd. 1996)

See also A Global Ethic, eds.

Further, in his advocacy of The Declaration Towards a Global Ethic of which he was the main author and which was adopted at the Parliament of the World's Religions in Chicago in 1993, Küng has stressed the need for the world religions to articulate the ethical values which they share.

The starting and end points of the global ethic are not those of the traditional concept of universality: the global ethic is marred by radicalisation.

A vital line separates the post-Christian humanism of the global ethic from a genuine and complete Christian humanism driven by salvation in Christ and promoted by the Church.

The global ethic has taken the place of the universalvalues on which the international order had been founded in 1945 and is by now considered obsolete.

They are implied in countless partnerships, the drivers of which are agents of the global ethic.