In the United States today, there are relatively few who follow Kant himself closely, but there are many who emphasize how human languages construct and constitute the world in which
human communities live.
-LSB-...]
The human community lives on the basis of assumptions it knows not how to produce -LSB-...]- whether we call it trust, fraternity, solidarity or friendship!
respects the organic spiritual dimension of
human community life.»
Not exact matches
The Index's authors define social progress as «the capacity of a society to meet the basic
human needs of its citizens, establish the building blocks that allow citizens and
communities to enhance and sustain the quality of their
lives, and create the conditions for all individuals to reach their full potential.»
It's the kind of attitude that permeates Paradox Sports, the group Skelton and co-founder Timmy O'Neill launched to provide «inspiration, opportunities, and adaptive equipment to the disabled
community, empowering their pursuit of a
life of excellence through
human - powered outdoor sports.»
As
humans, we all essentially seek and require the same things to
live a happy
life —
community, loyalty, love, excitement, curiosity, passion, and peace.
We are
living in a society where there is a need for
human connection and a sense of
community.
Such a new ecclesiastical body is designed to allow these pathetic
human beings, who are so deeply locked into a world that no longer exists, to form a
community in which they can continue to hate gay people, distort gay people with their hopeless rhetoric and to be part of a religious fellowship in which they can continue to feel justified in their homophobic prejudices for the rest of their tortured
lives.
Instead, we have done great harm to our sense of
community and responsibility and respect for
human life.
The God - given gifts of science and technology should be used only as a means to respect and promote
communities,
life and
human dignity.
In this book, Robert Bellah and his coauthors deployed a fascinating and compelling range of stories testifying to the damage American individualism has done to countless
human lives and their
communities.
«The hard work is to figure out how we
live as a beloved
community, as the
human family of God.»
As Zmirak writes, Röpke «centered his economics in the dignity of the
human person, who
lives not alone but as part of a family and a
community; who thrives or suffers according to the health of those institutions; and who regulates his own economic activity according toýfinancial and personal incentives that he» and not the State» is best equipped to interpret.»
The concept of international
human rights from which no country is exempt is consonant with the idea that Shari'a, the large body of legal tradition that informs the Muslim
community about how God requires it to
live, is in some sense the rule of God.
For example, for most of
human history people
lived most or all of their
lives in relatively small
communities where everyone knew everyone and your livelihood and welfare depended on your reputation.
If abortion and related
life issues are in fact the great civil - rights issues of our time» in that they test whether the state may arbitrarily deny the protection of the law to certain members of the
human community» then Griswold eventually led to a situation in which the Democratic and Republican positions on civil rights flipped, with members of today's Democratic party playing the role that its Southern intransigents played during the glory days of the American civil - rights movement.
That means opposing the self - contradictory «dictatorship of positivist reasoning that excludes God from the
life of the
community and from the public order, as well as acknowledging...
human rights, and especially the freedom of faith and its exercise».
It seems that only in a
community that has some control over its own economic
life can there be freedom to decide about the respective roles of
human labor and fossil energy.
A third, a physician in New York City, praised the Catholic tradition for its emphasis on
human dignity and social justice, but added: «I am troubled by the fact that I find greater acceptance of myself as a whole person in my professional
community as a physician, than I do in the official hierarchy of the church of my family, my childhood, and my
life.»
It is not possible now to say whether or not the value of
community will exert a more powerful persuasion in
human life than other seemingly opposed values.
I'm passionate about finding
life before death, the extraordinary in the ordinary, the divine in the daily, and the flesh and blood of
human community.
To
live in a
human community is to share a
life of common commitments and pursuits.
The other, and surely the most significant arena where abstract philosophy must interact with concrete experience, is
community life — where principle and practice come together on a personal,
human scale.
So the knowledge imparted was at different levels, - technical rationality, critical rationality to evaluate ends, universal
human values, and the humanism of the person of Jesus - but with search for the unity of their inter-relationship realized in the renewal of personal and
community life as the ultimate goal.
We need
community — an absolute necessity for healthy
human living and a connection to the christ within ourselves and within each other.
Sinfulness, personal or corporate, is but a matter of maladjustment that can be cured through some minor psychological or sociological tinkering — I'm O.K. and you're O.K. and the Department of Health and
Human Services will make our
community a nice place to
live.
In very personal language, I believe that all things are progressing from the same divine source; that that source is the ground of all being and its essence is love and interdependence; that all
human beings (all of
life, really) are equal and beloved in its sight; that in response to that overarching, boundless love which ensures that no one is ever truly alone, I have a responsibility to assist in the creation of just and loving
community here on Earth.
Lutherans believe that we experience God's law as the driving force behind the demands that
human beings impose on each other as they
live in
community.
Until this point, virtually no one within the evangelical
community was even discussing the sanctity of
human life, let alone defending it.
A good Catholic school, then, prepares its students «for service in the spread of the Kingdom of God, so that by leading an exemplary apostolic
life they become, as it were, a saving leaven in the
human community.»
In contradicting sacred explanations, one finds within
human community itself the true mystery of
life.
But
life is not found here either, for sex is one
human being sharing with another on the deepest level, and this is patently impossible when love and
community are separated from sex or when one relates to a sex partner as a thing, as impersonal as a partner from a rent - a-body agency.
To the Christian, such an atheistic approach to
human nature is essentially inhuman, since men do not exist without a fundamental religious vocation any more than they exist in this
life without physical needs, individuality or
communities, all aspects of the
human condition eagerly studied by social scientists.
His attitude was proper, granted his presuppositions, and, without the kind of legalism his presuppositions represent, the conduct of
human affairs and the regular business of
living in family or
community would rapidly become impossible.
Orthodoxy is being able not only to repeat the same teachings but also to show their relevance to the new context.2 Other individuals, on the other hand, interpret religious beliefs as merely expressions of the
human community's search for some kind of meaning, an accumulated source of information built up over the years as the
community reflected on its
life and activities.
Systematic philosophical thinking about urbanism antedates Christianity, going back to Aristotle, who wrote some four centuries before Christ that the best
life for
human beings is
lived in
community with others, and most particularly in a polis.
So a magical all - powerful being
living in some fantasy world in the clouds created the earth, placed a modern day man and woman on the earth from whom all
humans are modeled in a fantastical garden 4.5 billion years ago, allows «good» people to
live in a cloud kingdom where everyone who has ever died
lives (like a Florida retirement
community in the sky), and sends «bad» people to a fiery pit of despair for all eternity.
In taking this sixth step, Christians affirm that the «tendency toward the
human and the humane (toward «Christ») in the ultimate nature of things» which has existed since the beginning of time «has become evident and clear only now in the new order of relationships just coming into view» in the Christian
community To be sure, «any
community which becomes a vehicle in history of more profoundly humane patterns of
life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestation.
Biblical redefinitions of success and «the Good
Life» thus include a threefold ideal: to be creative, to help build and nurture
human community, and to
live as loving, risking neighbors.
In contrast to suburbia, the traditional city is a complex institution designed to address and transform the unpleasant aspects of
human life by means of
community, culture and civil society.
I argued that the humanity of the Crucified Jesus as the foretaste and criterion of being truly
human, would be a much better and more understandable and acceptable Christian contribution to common inter-religious-ideological search for world
community because the movements of renaissance in most religions and rethinking in most secular ideologies were the results of the impact of what we know of the
life and death of the historical person of Jesus or of
human values from it.
of the cosmic and historical process which has brought forth
human life on earth (paraphrasing Job): «Though it slay us — as individuals, even as whole
communities — yet will we trust in it.»
One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the
human community, and sensitive attention to the processes of
lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.
What seems to be lacking in his exposition is an explicit equation between process in God and
community, such that the
community life of the three divine persons is understood to be a process, partly identical with the process of
human history but also partly distinct from it.
Yet his words were filled with power — the kind of power that transforms
human life, crystallizing it into social and
community action.
From the point of view of a Whiteheadian understanding, this is simply false, and an economy based on it will inevitably disrupt
community and undercut many of the values of
human life.
He can not acknowledge that we are less than immortal gods — and that, therefore, our actions must have limits and our
lives must recognize bonds of
human community across the generations.
The American novus ordo, with its revolutionary form of social
life — the voluntary association — demonstrates that ordered liberty and
human rights are products of social arrangements that give primacy to both persons and
communities.
Fourth, God intends the fullness of
life for the
human community to be a present goal, not the endpoint of history.
The
humans organize their gardens of
life in the household, in the
community and in the eco-system.