Sentences with phrase «human community from»

Where else do you see people working to build a sustainable human community from the bottom up?

My prayer was «ecumenical» in that I thanked God for the many blessings that have flown into the human community from these three faith traditions, but I did end the prayer, as I always do, in the name of Jesus.

Not exact matches

In a conversation Tuesday with Inc.com executive editor Christine Lagorio at SXSW that swerved from the human genome to space plumbing (which Dyson mastered while training to become a cosmonaut), Dyson challenged the investment community to look deeper, to find entrepreneurs solving real - world problems.

Topics range from style to career, but Lively takes an abstract approach with episodes titled «The Next Evolution of Human Consciousness & Community» and others centered around ways to «Flow With Intention.»

As Schilling points out, Einstein once noted: «My passionate sense of social justice and social responsibility has always contrasted oddly with my pronounced freedom from the need for direct contact with other human beings and human communities.

At one point in 2005, criticism from the community that Mozilla managers were being too secretive led Baker to hold a moratorium on all corporate - only meetings for several months; it only ended when managers needed to discuss a human resources question too personal to share with everyone.

Name: Kelly Blackett Title: Executive Vice President, Human Resources and Corporate Communications Areas of responsibility: Human resources, learning and development, corporate communications Years with CWB Financial Group: 3 Career history: 17 years with General Electric in Canada holding a series of progressively responsible human resources leadership roles at GE Capital and GE Corporate, supporting businesses within Canada as well as globally Education: Bachelor of Commerce with Distinction from the University of Alberta Community involvement: Sits on the Board of Trustees for the Stollery Children's Hospital Foundation, member of the MacEwan Business School Advisory Board, and past mentor with MORE, a program providing cross-business mentorship to female leaders in Edmonton's business commHuman Resources and Corporate Communications Areas of responsibility: Human resources, learning and development, corporate communications Years with CWB Financial Group: 3 Career history: 17 years with General Electric in Canada holding a series of progressively responsible human resources leadership roles at GE Capital and GE Corporate, supporting businesses within Canada as well as globally Education: Bachelor of Commerce with Distinction from the University of Alberta Community involvement: Sits on the Board of Trustees for the Stollery Children's Hospital Foundation, member of the MacEwan Business School Advisory Board, and past mentor with MORE, a program providing cross-business mentorship to female leaders in Edmonton's business commHuman resources, learning and development, corporate communications Years with CWB Financial Group: 3 Career history: 17 years with General Electric in Canada holding a series of progressively responsible human resources leadership roles at GE Capital and GE Corporate, supporting businesses within Canada as well as globally Education: Bachelor of Commerce with Distinction from the University of Alberta Community involvement: Sits on the Board of Trustees for the Stollery Children's Hospital Foundation, member of the MacEwan Business School Advisory Board, and past mentor with MORE, a program providing cross-business mentorship to female leaders in Edmonton's business commhuman resources leadership roles at GE Capital and GE Corporate, supporting businesses within Canada as well as globally Education: Bachelor of Commerce with Distinction from the University of Alberta Community involvement: Sits on the Board of Trustees for the Stollery Children's Hospital Foundation, member of the MacEwan Business School Advisory Board, and past mentor with MORE, a program providing cross-business mentorship to female leaders in Edmonton's business Community involvement: Sits on the Board of Trustees for the Stollery Children's Hospital Foundation, member of the MacEwan Business School Advisory Board, and past mentor with MORE, a program providing cross-business mentorship to female leaders in Edmonton's business communitycommunity

Yet, thinkers from Edmund Burke to Russell Kirk have shown the deeply anti-conservative bases of the social contract theory of Lockean (and Hobbesian) origin, one that is premised upon a conception of human beings as naturally «free and independent,» as autonomous individuals who are thought to exist by nature detached from a web of relationships that include family, community, Church, region, and so on.

The Human Rights Campaign (HRC), America's largest gay - rights organization, swung into action, demanding that Johns Hopkins distance itself from the «falsehoods» that «attack the entire LGBTQ community.»

From social media profile pics to letters to the editor, blog posts, fundraisers, film screenings, Human Trafficking 101 trainings, etc. identify what you can do in your sphere of influence to raise awareness, agitate and train your community.

When the U.S. Muslim community sounds out LOUD and CLEAR, without equivocation, and immediately against all forms of terrorism, including all aggressive religious intolerance for human rights, women's right, children, equal protection under the law, the respect for other religions to coexist, the right to free speech, and the ability to separate church from state, IF THEY FINALLY DO THAT AND LOUDLY, then we will begin to feel comfortable that they are truly embracing American ideals and here to join us, not to oppose, defy, or undermine what we hold dear.

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.

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».

From this it follows that, for economic thought, human relations and the community constituted by them are of no importance.

Women, men, children, unemployed people, excluded and oppressed people, workers, landless peasants, communities suffering from racism, impoverished city dwellers, indigenous peoples, students, intellectuals, migrants, small business people, outcasts, declining middle classes - citizens - are asserting their dignity, demanding respect for their human rights and natural heritages, and practising solidarity.

Nobody attempted to split human health into a multiplicity of functions, and likewise nobody attempted to promote the welfare of one individual in abstraction from the salvation of the community.

Such examples could obviously be multiplied many times; there are many human occupations which exist in practical isolation from the rest of the community, and in the absence of a common faith there is today no effective meeting point.

He says that the family is the primary unit of community because all human relationships derive from the familial bond within which we minister being and existence to one another.

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.

The bonds of trust that bind communities together in shared faith, hope and charity will be corroded from within as human nature itself withers like branches detached from the Vine.

If the concepts of relational power and aesthetic value are accepted as more adequate categories for understanding human experience than those arising from substance metaphysics, then we must obviously change our images of ideal personhood and ideal communities.

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.

The religious vision from which Attic tragedy emerged was one of the human community as a kind of besieged citadel preserving itself through the tribute it paid to the powers that both threatened and enlivened it.

Quite often a great investment of energy must be made just to decide who is responsible for what — who does the dishes and takes out the trash — and to deal with all the human interrelationship problems that can sometimes just be endured from 9 to 5 but which must be resolved if we are to be in community together.

«Therefore the Church gives thanks for each and every woman: for mothers, for sisters, for wives; for women consecrated to God in virginity; for women dedicated to the many human beings who await the gratuitous love of another person; for women who watch over the human persons in the family, which is the fundamental sign of the human community; for women who work professionally, and who at times are burdened by a great social responsibility; for «perfect» women and for «weak» women - for all women as they have come forth from the heart of God in all the beauty and richness of their femininity; as they have been embraced by his eternal love; as, together with men, they are pilgrims on this earth, which is the temporal «homeland» of all people and is transformed sometimesinto a «valley of tears»; as they assume, together with men, a common responsibility for the destiny of humanity according to daily necessities and according to that definitive destiny which the human family has in God himself, in the bosom of the ineffable Trinity.»

The policies that would follow from a better understanding of human beings would seek the wellbeing of individuals primarily through supporting the health and wellbeing of the communities that form them.

If the human community depicted in Genesis 1 is a utilitarian one, where man and woman join together, like the male and female of other animals, to further the ends of their species, the community of Genesis 2 emerges from a crisis of existential loneliness.

Thus support for human rights in the Jewish, Christian and Muslim communities follows a pattern: each group believes that the Universal Declaration of Human Rights and other human rights standards established through international law derive authority from the teachings of its own religious tradihuman rights in the Jewish, Christian and Muslim communities follows a pattern: each group believes that the Universal Declaration of Human Rights and other human rights standards established through international law derive authority from the teachings of its own religious tradiHuman Rights and other human rights standards established through international law derive authority from the teachings of its own religious tradihuman rights standards established through international law derive authority from the teachings of its own religious tradition.

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.

He would like to see liberation theology take its cues from base communities» populist «grass - roots communitarian democracy» and then extend this «populism» into a liberalism that, contra Marx, offers «democracy and equality to all human beings, regardless of sex, race or social class (Rousseau)» Sigmund's agenda would purge liberation theology of much of its «early revolutionary fervor,» but in its dialogue with liberalism it would still perform «a radical «prophetic» role in reminding complacent elites of the religious obligation of social solidarity, and in combating oppression.»

The higher possibilities of human achievement are a gift from past human achievements, favorably ordered, where the human past includes both the previous activities of the individual in question and the communities of individuals to whom she or he relates.

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.

Their individual interpretations, however, do not differ sharply from one another, as sometimes happens in human communities, for two reasons.

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.

I argued that the love between two lesbians or two homosexuals, assuming that it is a constructive human love, is not sinful nor does it alienate the lovers from God's plan, but can be a holy love, mediating God's presence in the human community as effectively as heterosexual love.

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.

Its systematic unity is provided by the trinitarian perspective: from the beginning, the creation was intended for «inclusion» in the triune community by virtue of union with Christ, the purpose being a «perfected human community.»

From within the human community, the full number of those who occupy that «in - between» place, a great divide erupts.

One can not put it too baldly: such people have, for whatever reasons, made a faith commitment that excludes them from the community of reasonable discourse about human rights.

The word which the apostolic community used and offered to us is the word «resurrection,» hardly a term derived from or consonant with our usual conceptuality or our ordinary human experience, however rich and varied.

This is not an ultimate community whose solidarity is an expression of an ahistorical human nature or derived from some nonhuman objective reality, but the kind of democratic community endorsed by thinkers like Dewey.

Dear refuses to separate moral and spiritual formation in the Christian community from the Christian responsibility to witness to God's redemptive presence in human history.

What is needed, now as ever, are forms of asceticism, forms of discipline that protect human beings from these pressures and help to preserve the manifestations of human dignity and the forms of community that dignity makes possible.

In a statement last week, the Christian communities accused the Nigerian Air Force of «clear human rights abuses» amounting to «genocide» and of helping the Fulani herdsmen in killing, destroying homes and displacing many from their homes.

Many of them forget that from the point of view of these other disciplines, human community is a value.

Also in the face of the ecological disaster created by the modern ideas of total separation of humans from nature and of the unlimited technological exploitation of nature, it is proper for primal vision to demand, not an undifferentiated unity of God, humanity and nature or to go back to the traditional worship of nature - spirits, but to seek a spiritual framework of unity in which differentiation may go along with a relation of responsible participatory interaction between them, enabling the development of human community in accordance with the Divine purpose and with reverence for the community of life on earth and in harmony with nature's cycles to sustain and renew all life continuously.

When one fully realizes that economic theory places no value on personal relationships or human community, one understands why the policies that follow from the theory end up weakening such relationships and community in general.

However, if we look at a strikingly similar passage from Aristotle's teacher Plato, in the Laws, we see the relationship of humans and God as well as their relationship to a community included.

The apostolic church was not free from the internal tension, dissension, and strife that seem to mark all human communities.

He can not enjoy the luxury of speculative detachment from the issues that fact the human community, since the very nature of what he investigates is conditioned by his investigations