Sentences with phrase «human choices as»

The basic point of these humanist heroes is to assert the courage to be without regard to external odds, to symbolize the radical scope of human valuation, and to affirm human choice as the final arbiter of the true and the good for humankind.

Biomedical studies suggest that a person's behavior matters to health, but these studies usually treat human choice as exogenous.

Not exact matches

«While more folks are out shopping themselves out as contractors at this economy, you can be their vendor of choice by just being a bit more human,» Clark says.

When leaders show that they care about their employees as human beings and support their employees» future career choices, it helps employees feel more confident in their position and career path, whether it means moving up or moving on.

As a result, users still lack the information they need to make informed choices to assess the privacy and human rights risks they face when using a particular service.

Thanks to this new technology it is the first time in human history we have had the opportunity to make this choice as individuals.

The Lockean logic subjects all human relationships to radical scrutiny, valorizing choice and voluntarism as the sole basis of legitimacy in any human bond.

Please, any Christian, honestly answer the following: The completely absurd theory that all 7,000,000,000 human beings are simultaneously being supervised 24 hours a day, every day of their lives by an immortal, invisible being for the purposes of reward or punishment in the «afterlife» comes from the field of: (a) Astronomy; (b) Medicine; (c) Economics; or (d) Christianity You are about 70 % likely to believe the entire Universe began less than 10,000 years ago with only one man, one woman and a talking snake if you are a: (a) historian; (b) geologist; (c) NASA astronomer; or (d) Christian I have convinced myself that gay $ ex is a choice and not genetic, but then have no explanation as to why only gay people have ho.mo $ exual urges.

Both of these forms of Counter-Reformation Catholicism think of the moral life as primarily engaging the will, whereas Evangelical Catholicism understands the moral life to be a matter of training minds and hearts, the reason and the will, to make those choices that truly contribute to goodness, human flourishing, and the beatitude that enables the friends of Jesus to live forever within the light and love of the Most Holy Trinity.

Unfortunately, humans seem to forget this fact when we find ourselves turning to nature to guide us through difficult choices, such as arguments about whether life begins at conception, or over the proper structure of the family.

Here's the penultimate paragraph: Unfortunately, humans seem to forget this fact when we find ourselves turning to nature to guide us through difficult choices, such as arguments about whether life begins at....

He reminded the diplomats and dignitaries that the UDHR «was adopted as a «common standard of achievement» and can not be applied piecemeal, according to trends or selective choices that merely run the risk of contradicting the unity of the human person and thus the indivisibility of human rights.»

How we choose to use it or for what purpose is the choice we, as human beings are given.

Nope, humans are exceptional, are higher amongst all of creation which makes them, as created being to be unique when it comes to moral choices they make.

We as humans don't know what the future holds so yes we can have free will to choose whatever options in life are presented, though before making any choice, God KNoWs what option we would choose.

Sorry, Vic, but it's part of human nature to see it as a validation of our choices when others make the same choices.

And as Cheever's confession to Hersey makes clear, the real stress lies more on the human choice between darkness and light than on the sovereignty of God's grace — the divine goodness which must redeem not only our grosser sins but our noblest aspirations as well.

But it is not an entirely satisfactory way for human beings, for, as I mentioned earlier, the action of the transcendent is largely external, and little reformation through moral choice and persuasive grace takes place.

You know that scene in The Great Divorce in which C.S. Lewis described the damned as only vaguely human, «shrunk and shut up in themselves,» alienated from the world by choice?

It carried to fulfillment a long development of thought, disentangling persons from submergence in the social mass and giving to each one status, meaning, and rights of his own; it concentrated attention on the spiritual value of personality and its possibilities; it created a religion to be entered by free personal choice, regardless of race or nation; it set persons to building a social fellowship for the redemption of souls; and it proclaimed as the ultimate goal of divine creation and human hope the kingdom of God in «new heavens and a new earth, wherein dwelleth righteousness.»

By the deliberate choice of evil, the first generation of human beings did not just lose «preternatural gifts», they tore themselves away from their true source of control and direction, damaging their own integration and ontological harmony as creatures of body and soul.

If God is as the Calvinist insists, then they are right: we mere humans can not question God's judgment or challenge His choices from eternity past to choose some for redemption and others for reprobation.

In various instances (such as being a «burden») humans feel more or less guilt depending on their viewpoint shaped by their choices.

Whereas Marx defined transcendence as the human beings» possibility to move towards the future with freedom and choice, so that they could shape their own destiny, Bonhoeffer gave a this - worldly interpretation of transcendence in which the experience of transcendence is Jesus «being there for others».

As human beings, we are endowed with freedom of choice, and we can not shuffle off our responsibility upon the shoulders of God or nature.

As humans are with a clean slate when they enter through the gates of birth, for when born you are given the gift of free will which requires a clean soul that all choices are truly yours.

If «lifestyle,» as I said earlier, is a broad notion, it is also mighty thin, for it flattens all human activity to a single plane: the only dimension it recognizes is the dimension of choice.

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.

A priori (by «dichotomic» analysis of the various outlets theoretically offered to our freedom of action) as well as a posteriori (by classification of the various human attitudes in fact observable around us), three alternatives, together forming a logically connected sequence, seem to express and exhaust all the possibilities open to our assessment and choice as we contemplate the future of Mankind: a) pessimism or optimism; b) the optimism of withdrawal or the optimism of evolution; c) evolution in terms of the many or of the unit.

This reciprocal choice entails an active «over-againstness» of the two partners such as is impossible in the magical view in which the divine side remains passive and in the ordinary sacramental view in which the human remains passive.

However, most of the cases of undeserved suffering come mixed, with individual human choices, social forces, and physical factors all combined — as in war, poverty, premature or violent death, disease, mental breakdowns, and the like.

This author tries to depict «God» as someone who needs to be understood, again Christians (or religious people in general for that matter) trying to find any way possible to connect other humans with their deity of choice.

I don't spread fear or condemntation of anyone for any life choices they make or their makeup as human beings.

Its two revolutions — its anthropological individualism and the voluntarist conception of choice, and its insistence on the human separation from and opposition to nature — created its distinctive and new understanding of liberty as the most extensive possible expansion of the human sphere of autonomous activity in the service of the fulfillment of the self.

The letter stated that while we may have been disappointed that college was not completed as we would have wanted, we raised a fully independent human who was able to make choices.....

Whitehead rejects both of the basic options between which Metz makes his choice, To interpret the human subject as merely an objective part of a purely objective world is completely unacceptable.

It would be impossible to give men freedom of choice when the social organization has become so sensitive and delicate that every choice, even the most commonplace, is liable to react on the community, and every opinion or feeling Is treated as a serious matter because it may affect the Individual's productivity or social adjustment, or his human and public relations.»

Why is it different or better than any other animal or even mechanical «life» (once machines can begin calculating choices as fast as humans).

One of the three high gods, Vishnu, is believed of his free choice on occasion to have taken bodily form as an animal or as a human being,

But as humans we must speak, and through the Word in Christ God spoke, so we continue in our idolatry because we have no other choice — we must speak and as people of faith we must speak about God.

The gender ideology process treats motherhood and human spousal / heterosexual identity as social constructions or stereotypes that must be deconstructed to grant each individual an equal access to «free choice».

``... (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).»

This transcendence which is the human person's openness to what is to come, unlimited openness, is in Marxism a human project in a definite historical situation, a human choice to remain open to the future as limitless human dimension, an absence of any final boundary.

And since the world has a radical freedom, being in fact the realm of choice, such as we know at the human level in conscious decision but which in differing mode is present at every level, this may be not only a «natural» recalcitrance but a quite definitely elected refusal to move.

In the first place such education, now as always, is concerned with the nurture of men and women whose business in life it will be to help men to see their immediate perplexities, joys and sufferings in the light of an ultimate meaning, to live as citizens of the inclusive society of being, and to relate their present choices to first and last decisions made about them in the totality of human history by Sovereign Power.

Often the choice must be construed from what appears to human perspective as a gray area, and it is precisely this, as Robert Browning pointed out in The Ring and the Book, that constitutes «life's terrible choice.»

The human will is simply in no way independent of God's all - embracing providential causality.47 «As far as men are concerned, whether they are good or evil, the heart of the Christian will know that their plans, wills, efforts, and abilities are under God's hand; that it is within his choice to bend them whither he pleases and to constrain them whenever he pleases.&raquAs far as men are concerned, whether they are good or evil, the heart of the Christian will know that their plans, wills, efforts, and abilities are under God's hand; that it is within his choice to bend them whither he pleases and to constrain them whenever he pleases.&raquas men are concerned, whether they are good or evil, the heart of the Christian will know that their plans, wills, efforts, and abilities are under God's hand; that it is within his choice to bend them whither he pleases and to constrain them whenever he pleases.»

Drawing from the Islamic imperative that «God is one» and from the Qur» an's teaching about Adam and Eve, Rauf arrives at two essential principles: that all humans are equal «because we are born of one man and woman,» and that «because we are equal... we have certain inalienable liberties,» such as the freedom to accept or reject God, to think for ourselves (ijtihad) and to make individual choices without coercion.

Or instead, make the choice to continue to fight like «animals» instead of grow all together as humans in harmony.

The implications of the constitutive relationality affirmed in CiV are stunning: no relations taken up by human beings in the course of their lives are purely contractual, -LSB-...] freedom is an act of choice only as already embedded in an order of naturally given relations (cf. 68) to God, family, others, and nature.