Sentences with phrase «good human relations»

Must have good human relations and communication skills.

Exhibit good human relations skills to interact freely with patients and earn their friendship.

Good human relations: As a service attendant, the medical assistant usually make contact with many patients daily in the course of their job, therefore, they must be able to relate well with all patients.

im jolly from chandigarh seeking a girl or woman for friendship and making good human relations

I'm joyful, an easy smile, talkactive, friendly, good human relations, good mood, honest, caring, think positive and confident.

Not only does this foster better human relations, but it's also just plain decency.

OBJECTIVE: Seeking a Physical Therapist Assistant position at a health organization where dedication and experience of over 5 years working as physical therapist assistant, care and good human relation skills will be put to use.

Not exact matches

Recalling that internationally - recognized human rights include social, economic, and cultural rights as well as political and civil rights, we should acknowledge that economic relations and human rights are mutually supportive dimensions of our mature relationship with China.

One solution that innovative teams have implemented are crowdsourcing and peer recognition, from the good folks at EverTrue, who use the employee recognition platform Youearnedit.com in conjunction with iDoneThis to give each other rewards to the human relations - oriented employees at Shopify, who use an internal system to crowdsource bonuses.

Gadamer singles out human dialogue only by way of analogy» because that is the paradigm we know best, the model that will teach us our proper relation to the world.

The classical response to nonmoral evil we have been discussing begins by affirming «C» omnipotence in relation to humans and then argues that there do exist good reasons to believe that such a moral world would include instances of genuine nonmoral evil and plausible reasons for assuming that such a world would have the types and amount of genuine nonmoral evil we presently experience.

The relationship is thoroughly reciprocal, and human individuality is the consequence as well as the cause of human relations.

They schooled me according to a black folk tradition that taught that trouble doesn't last always, that the weak can gain victory over the strong (given the right planning), that God is at the helm of human history and that the best standard of excellence is a spiritual relation to life obtained in one's prayerful relation to God.

On the other hand, the fact that God created other creatures and saw that they were good quite independently of their relation to human beings does not mean that each creature is of equal value with every other.

• the capacity to reach objective and universal truth as well as valid metaphysical knowledge; • the unity of body and soul in man; • the dignity of the human person; • relations between nature and freedom; • the importance of natural law and of the «sources of morality,»... • and the necessary conformity of civil law to moral law.

True, the right relation between the hierarchical ministry and the laity can never be completely regulated by institutional and legal methods, but involves also an element of human freedom as well as of the spirit of the Church.

Many ignore flora and fauna altogether, focusing instead on the relations of humans to one another and to God, or they treat animals and plants primarily as tools to be managed in a stewardly way for the sake of human well - being.

Grounded in an understanding of human beings in relation to God, this policy may turn out to contain a good bit of humane wisdom.

They point out that sexual relationships are «natural» to human beings, are part of the world created by God, are good, and that no one ought to be denied such a relation simply on the basis of marital status or sexual orientation.

(Luke 2:41:51; 4:16 - 30; Acts 7:54 - 60; 27:9 - 44) A glance at some of the parables found only in Luke shows how deeply we are indebted to him for words of Jesus that go to the heart of human relations — the Good Samaritan, the Prodigal Son, the Pharisee and the Publican, the Rich Man and Lazarus.

These are bits of the world which may be considered as units for good human purposes, but which do not possess the unitary character of a natural moment since they are composed of such moments in external relations to one another.

I do not believe there is any theme more central to Lewis's vision of human life in relation to God, and I think there are very few indeed who have managed as well as he to invoke simultaneously in readers both an appreciation for and delight in our created life, and a sense of the pain and anguish that come when that life is fully redirected to the One from whom it comes.

Third, the context has shifted: in contrast to the traditional Catholic conception of the political community, and politics within such communities, as the means of achieving real if limited justice for human life in the world, and a corresponding theory of international relations, recent Catholic thought on war often treats the state as a locus of injustice and the goals of particular states as inherently at odds with the achievement of common human goals, while an internationalism defined in terms of the United Nations system is proposed as the best means to those common goals.

When the self is committed to the Second Good, its stock of memory, intelligence, relationships, health, and wealth becomes the instrument for the concrete achievement of security, justice, liberty, or fraternity within the domain of personal relations and in the larger world of human institutions.

We must adopt the critical approach and seek reality, here as well, by asking ourselves what human relation to real events this could have been which led gradually, along many by - paths and by way of many metamorphoses, from mouth to ear, from one memory to another, and from dream to dream, until it grew into the written account we have read.

In addition to these topics, participants will also consider how friendship — as a type of love — stands in relation to other forms of love as well as how friendship can animate the best human life or corrupt it.

Since relations to the natural world are purely external, there can be no consideration of how the decay of that world affects the spirits and general well being of its human inhabitants.

Modern economics is thc science of self - interest, of how to best accommodate individual behavior by means of markets and the commodification of human relations... In this economic world view, the traditional human faculty of reason gets short - changed and degraded to act as the servant of sensory desires.

I do not wish to criticize the direction of Niebuhr's solution, for that is precisely in line with the attempt to bring the doctrine of redemption into organic relation with the realization of human good in history.

Right relations are from God for human good.

But the evil is in the tyranny, not in the coercion, In some human relations at least coercion is not only necessary, which Niebuhr of course admits, but also it is an essential element in the growth of the real good of mutuality among free and responsible persons.14

But our relation to them is like our relation to other human beings in that their well being contributes to ours.

Gustafson's Christology may not satisfy many creeds and churches, but one suspects that important things remain to be said about his understanding of the narrative pattern of Jesus Christ and how it discloses God's purposes as well as the contours of human life in appropriate relation to God.

He does not seek to trivialize the good, but to enhance ii by placing it in relation to an all - embracing value which would not be restricted to the limited context of human conduct.

If both human occasions of experience and subatomic events are best understood as syntheses of prehensions of other events, then their relation to one another is not as puzzling as has been supposed in the modern epoch.

This is not just any old you, though what is true in this case may well be true in a measure in relation to human yous as well.

The primacy of practical reason and of the summu bonum or supreme aim or purpose, has some validity, but should not be allowed to belittle theoretical reason, nor should the relations between human and divine values be allowed to reduce God to a mere means for the production of human good.

It is true, as Hall points out, that for Whitehead ordering principles are «immanent» within particular occasions (see UP 261 - 70), but in most cases those ordering principles also reflect the «mutual relations» of individuals, as well as the «community in character» pervading groups or societies of individuals (AI 142).13 This is particularly true of persons: the relations between occasions which constitute the human body and brain, and the «community of character» of the succession of personal experiences, give an essential element of unity to human experience.

As members of the Kingdom of God, we can (and should) call our human governments to a better and different way of living in relation to others, but we should recognize that change takes decades — even centuries!

Even though legitimate sexual activity can not be limited to marriage, Russell thinks that under certain conditions marriage can be the «best and most important relation that can exist between two human beings» (p. 143).

The emphasis on love, with its sexual overtones, does not rule out the usefulness of moral law, but it most emphatically restricts such law to the role of guidelines or to a generally agreed consensus on ways in which love may best be expressed in human behavior and human relations.

«This is the best chance we've had in human history to share the love of Christ with Muslims,» said David Cashin, intercultural studies professor at Columbia International University and an expert in Muslim - Christian relations.

«This is the best chance we've had in human history to share the love of Christ with Muslims,» according to David Cashin, intercultural studies professor at Columbia International University and an expert in Muslim - Christian relations.

Even the «law» is understood as «signposts» or «indications» of the best way to organize human relations for the people.

As you say, Marx appears to talk about ideas that are good, and you don't notice the essential elements that are missing from his ideologies — such as the rightful place of humans under God and in relation to one another — the recognition of imperfect and sinful nature of humanity, the inherent dignity of created things.

First of all, it implies some superficial beliefs about the place of sexuality in human experience (we might regard these as being in the antechamber of the temple of sacred sexuality proper): the belief that sexuality is a key, perhaps even the key, component of the quality of being human (in this, of course, lies the pervasive heritage of Freud); the belief that modern Western culture, and especially American culture, has unduly suppressed sexuality (this is the anti-Puritan aspect of the proposition), and, that, as a result, not only are we sexually frustrated (and that frustration carries all sorts of physical and psychological pathologies in its wake), but our entire relation to our own bodies as well as the bodies of others has become distorted.

Moreover, since it can be applied to divine and angelic individuals as well as human, it defines the human being not only as he is knowable in his relation to the rest of created reality — as one biological species among others, i.e. as a rational animal — but also as he is knowable in his relation to other personal beings, angelic and divine.

This point will be understood better when we examine the Manuscripts where Marx decided that human self - alienation could and should be grasped as a social relation between human beings.

And if his relation to God constitutes the ideal relation for every man (even though it may be impossible to realize this ideal in every successive occasion the way it was realized in Jesus), can we not say that what best characterizes the divinity of Jesus is precisely that he was ideally human?

According to new research by Innova Market Insights, concerns around products that are «good for me, good for the planet» are increasing, providing opportunities for ingredients that can support sustainability and ethics claims in relation to humans, animals and the environment.