Sentences with phrase «good human virtues»

Not exact matches

Many have pointed out (most recently, Carson Holloway) that the application of natural law to our situation requires the virtue of prudence, a mastery of the details of our circumstances (such as is possible for a human being), with the goals and the weights given to particular considerations by good moral character (or, if you will, a well - formed conscience).

goo leadership, religious or not, meams religion is not necessary for good leadership, or any other human virtue or issue.

The Catholic tradition — even the wise Pope Benedict — still seems to put too much stress upon caritas, virtue, justice, and good intentions, and not nearly enough on methods for defeating human sin in all its devious and persistent forms.

The author, professor of systematic theology at St. John's Seminary in Brighton, Massachusetts, does a splendid job of introducing the series, addressing such topics as natural law, principles of human action, the determination of the moral good, and the connection between virtues, gifts of the Holy Spirit, and the Beatitudes.

If the family really is the domestic church and parents the primary educators and protectors of their children, then we must be more creative in promoting and supporting them as the first and best of teachers in the home, the school of human virtues.

Rather, we make decisions on the basis of beliefs about what sorts of virtues seem important, what sort of human life we believe to be good.

Hence, a fundamental religious virtue is humility, born of the persuasion that no man and no human institution can rightly claim the authority of God himself, but that all are under an authority toward which each may at best help to direct his fellow seekers after truth.

One needs certain virtues like courage, temperance and justice in order to realize human good, but those virtues are also necessary to be a good citizen.

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.

I present urban form to my students in the long and large western humanist tradition that sees cities as communal artifacts that human animals by our nature make in order to live well (with all the teleological and virtue ethics implications of that tradition's notion of living well).

There is no reason to deny that human virtues are genuine goods in God's sight as well as man's.

His advancement of values» together with virtues» is in keeping with his larger program: the promotion of the integral good of the human person, culminating in salvation through the gospel.

And it is when goods are ordered in terms of an adequate conception of human good that the virtues genuinely flourish.

His critique of liberalism, as he puts it in After Virtue, «derives from a judgment that the best type of human life, that in which the tradition of the virtues is most adequately embodied, is lived by those engaged in constructing and sustaining forms of community directed towards the shared achievement of those common goods without which the ultimate human good can not be achieved.

The problem with Skimpolism is that it ignores, and refuses to acknowledge, the sources and causes of its own good fortune: the enormous human enterprise of toil, commerce, and distribution, the attendant fatigue, risk, worry, and vexation, the requisite virtues of foresight, prudence, honesty, and diligence — all of which are necessary for something as ordinary as a peach or a glove to end up in Skimpole's dining room.

``... (human) souls are depicted in the Holy Qur» an as having three main faculties: the mind or the intelligence, which is made for comprehending the truth; the will which is made for freedom of choice, and sentiment which is made for loving the good and the beautiful... God orders people to fear him as much as possible, to listen (and thus understand the truth); to obey (and thus to will the good) and to spend (and thus to exercise love and virtue).»

It has long been held that sexual virtue requires chastity and marriage, that the reproductive flourishing of human beings is best accomplished by spouses committed to one another and to their children, and that actions which frustrate this flourishing — adultery, abandonment, and so on — are for that reason both irrational and immoral.

This would be done by virtue of the extraordinarily complex rhythms within human experience wherein the core of the person's own experience is made compatible with the rhythms of external things, with minimal distortion, and whereby semantic rhythms within the person's experience point out the external reference; Whitehead's discussion of symbolic reference is a good account of this.

It seems to me that vision caters to the pastor's ego and makes all of his «followers» regress to being «functionaries» for the «mission» or «goal» or «vision» rather than helping them grow into virtue, and community, and humanity (the good part of our human - ness, you know, the unique individuals that God specifically designed?).

Because man is the purest and best exemplar of the manifestation of the Great Ultimate, human virtues (at base, sincerity) provide the names for cosmological factors,

It seems to me that vision caters to the pastorâ $ ™ s ego and makes all of his â $ ˜followersâ $ ™ regress to being â $ ˜functionariesâ $ ™ for the â $ ˜missionâ $ ™ or â $ ˜goalâ $ ™ or â $ ˜visionâ $ ™ rather than helping them grow into virtue, and community, and humanity (the good part of our human - ness, you know, the unique individuals that God specifically designed?).

But on the question of Catholic education, Brownson is surely right that only the Catholic (roughly, Thomistic) tradition of thought properly integrates intelligence and virtue into a single view of a good human person.

For example, in one of the better chapters, entitled «Human Justice and Animal Fairness», the reader is introduced to Maasai systems of gift - giving, game theory as applied to chimpanzee behaviour, canine sensitivity to fairness, rules of play among wolves and rats, before a brief detour into Martha Nussbaum's development of Rawlsian justice theory leads us to an extended discussion of Aquinas» understanding of justice as a virtue, acquired and infused.

Since all of us are filled with admiration for the achievements of science and since all of us desire to practice and propagate such human virtues as friendliness, tolerance, good humor, sympathy and courage, we unconsciously assent to scientific humanism as a working philosophy of life.

Vitamins, scientists learned, existed not only in meat, grains, and dairy products, foods they had always considered vital to nourishment and growth, but also in fruits and vegetables, which had previously been regarded as benign at best and as suspicious by many, although several nineteenth - century groups did espouse the virtues of a vegetarian diet.43 The promotion of fruits and vegetables as vital to human growth and nourishment grew during the Great War.

When you critique a movie you are obviously doing so as a sensitive, thoughtful human being on behalf and in defence of greater human virtues — and you love a good, dirty joke if no - one is being debased or humiliated.

Those seven virtues become a template for creating our kids» character, guiding their actions, and ultimately defining their reputations as caring, good human beings.

That for - profits aren't all bad, educators aren't all angels, the ability to disagree civilly is a virtue, good intentions are no excuse for sloppy thinking, transparency is a virtue, jargon should not be mistaken for expertise, healthy markets are a powerful mechanism for channeling human ingenuity, and research rarely offers conclusive answers to the most important questions.

Therefore, the human good turns out to be the soul's activity that expresses virtue.

These decisions and trade - offs should be guided by robust evidence, with global - change science investigating the connections and tradeoffs between the state of the environment and human well - being in the context of the local setting, rather than by framing and reframing environmental challenges in terms of untestable assumptions about the virtues of past environments.

For the sake of argument, we'll define ethics as the well - founded standards of right and wrong that prescribe what humans ought to do in terms of rights, obligations, benefits to society, fairness, or specific virtues; the study and development of one's standards and beliefs to ensure they're reasonable and well - founded; and striving to ensure that we, and the institutions we help to shape, live up to standards that are reasonable and solidly - based.

The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,

There are 24 - character strengths that represent a common language said to describe what is best in human beings; these then represent pathways to six virtues that are noted to be universal in human beings across religions, cultures, nations and belief systems, which are: wisdom, courage, humanity, justice, temperance, and transcendence.

Aristotle defined personal development as a category of practical wisdom, where the practice of virtues leads to happiness, human flourishing and living well.