Sentences with phrase «human cultures more»

Not exact matches

* The RBL Group and firms like it provide advice on human resources, leadership, and organization and so might be more helpful in scaling your company culture as you grow.

As technology advances and businesses become more globalized, creating a truly diverse organizational culture that incorporates basic human principles and fosters diversity of ideas and perspectives is not just good for employees, Webster argues.

«What if the future of business culture is to be more human?»

We are somewhat more explicit about recognising the potential human cost of financial instability in terms of financial distress and unemployment and are more attuned to the behavioural risks associated with risk cultures and financial innovations.

At best you would be more like Spock given your exposure to Western culture and having a human mother.

I believe that stories communicate both the gospel and the truth about the human existence, but more importantly, they awaken in us something long repressed by our modern culture: life itself is a story.

By my reading of both the human condition and our current culture, a project like Hart's is more important to the status of religion in public life than, say, arguments for a natural law.

Those of a less determinist mind look upon culture and religion as examples of the human ability to transcend our genes, to see ourselves as more than our inheritance.

Other social sciences, concentrating on certain limited kinds of human activities, together afford a more detailed picture of man's culture and social organization.

Reason consolidates itself in terms of techniques, e.g., hunting, fishing, farming, handed down by the tribe to the next generation, evolving still more in terms of greater and more refined techniques and in terms of greater area of human activity; it unifies itself through the compilation of human experience not only in technique and art but in organized bodies of knowledge, the sciences, and all these achievements of reason resulting in a culture which in turn unify groups of people into cultural groups, civilizations, etc..

Let us hope that they remain in the minority, but to ensure they do will require an effort to build a culture that once more esteems every human life.

Paideia proved compatible both with the more social understanding of human personhood that marked medieval life and with the more individualistic assumptions about personhood that marked much Renaissance culture.

And I think this must be even more intensive within the church and its leadership because the church, like any other human institution, is prime culture for deception, abuse, bondage and slavery.

The belief that man possesses a soul, or some kind of spiritual entity that survives death, is itself an almost universal phenomenon in primitive human culture and it has led to different kinds of development in more mature human civilizations.

Personally I see more value in appealing to human decency and modern culture than to attempting to make the moral views of iron age civilizations entrenched in sexism, racial bigotry, and a host of other very morally questionable beliefs somehow fit our modern society.

True, it desires that most legitimate civilizations should be preserved, yet it approves of the development of «a more universal form of human culture... one which will promote and express the unity of the human race» (art. 54) and favours a powerful international organization which, despite the United Nations, does not yet exist (art. 84).

Their economies should be labor intensive rather than energy intensive; produce more durable goods to reduce waste; use local materials in building; consume locally grown foods; engage in organic farming; utilize organic garbage; depend on perennial polyculture, aqua - culture and permaculture; favor trains as well as human - powered machines such as bicycles; employ solar power and other on - site modes of producing energy; and in various ways operate on self - nourishing, self - healing, self - governing principles.

As Heidegger journeyed more and more deeply into his intuition of Being, it became ever more clear to him that a central problem in Western culture is the forgetfulness of Being, and that this forgetfulness is symptomized by the will - to - power: that impulse to dominate and subjugate the world in light of human projects.

And Schweitzer had grasped, from his very earliest days, the truth that all culture, all human interchange and social life, what we comprehensively call civilization, springs from nothing more substantial than our visions and dreams, our religious beliefs and convictions.

Accordingly, the inevitable historicity of all human proceedings does nothing to show that various beliefs and behaviors can not be more than the characteristic possession of a transient and temporary era in the history of a particular culture.

The position taken in this book is that such a democracy is inherently self - defeating, in part because the unrestrained pursuit of satisfaction tends to breed conflict rather than harmony, but more importantly because human nature is such that persons and cultures do not grow in beauty, strength, and virtue when people strive only to get what they want.

But the more frequently stated goal is as revolutionary as it claims to be — to displace the common wisdom regarding human sexuality in both church and culture.

This notion of the demonic, especially when it is developed to explain the widespread proclivity of human beings to evil (through being born into cultures more or less dominated by demonic habits, symbols, beliefs, and attitudes), provides a further basis for reconciling God's goodness with the world's evil.

«I think the Indian personality is a very fine balance between the aggressive component of human endeavour and the more feminine, soft and cultured conception which tends to integrate various dimensions rather than push along one dimension.

Crucially important to Meland's enterprise is a recognition of myth as the felt expression of the depths of human culture, In his view, religious faith, and more particularly Christian faith, finds embodiment and expression not only in religious institutions and individual religious experience, but in the midst of secular cultures as well, The Judeo - Christian mythos underlies and is formative of the cultural sensibilities of Western men.

The Cultural Dimension As culture develops, so too will religion in order that it may answer more adequately the basic problems of human life and to further deepen the synthesis of scientific knowledge with religious knowledge - the principle of evolution is written into the nature of religion, as in all life.

It is therefore important to distinguish between those theologians who are interested in post-modern culture because they want to better understand its effects upon the human person's openness to evangelisation, and those theologians who think that Christ should be just another option at the market of meaningful symbols, no more or less significant than Buddha or Krishna.

Culture, Niebuhr writes, «is that total process of human activity and that total result of such activity»; therefore «we can not escape culture any more readily that we can escape Culture, Niebuhr writes, «is that total process of human activity and that total result of such activity»; therefore «we can not escape culture any more readily that we can escape culture any more readily that we can escape nature.

Any human is constituted by his or her personal past, the past of the universe, and more immediately the cultures and environments of which we are a part.

As the once separate cultures meet and cross-fertilize one another, humankind is beginning to share more and more values — such as the concern for human rights and personal freedom.

Yet even today, when the Faith of Christ is decayed among the nations, and when Christianity seems to belie the promises of Christ, and to be passing into the dead world of human religions, one more among many, even today, whatever individual values we hold sacred, whatever sanctity we claim for the personality of man, whatever freedoms, above the rut of biological materialism, we try to salvage from the ruins of a culture, all these are the droplets which remain within that chalice of the Christian Faith dashed down by the nation.

The new understanding of how the human mind works in creating human culture has shown more clearly the relative nature of all religious traditions.

We are beginning to be aware that, no matter where we were born and whatever our culture, we share a common story — the story of human origins within the more complex story of the evolution of life on the planet.

Is there reason to believe that the human voice, with its personalizing and socializing effects, has never really lost its place in our culture, and now in a mechanized and impersonal world, is more than ever needed and longed for?

That our culture and the Court have come to accept the moral liceity of both contraception and sodomy does not show that the «essence» of human sexuality and marriage have changed — indeed, what is essential to something can not change, belonging as it does to the nature of the thing — but that our prevailing sexual culture has grown ever more unnatural, irrational, immoral, and destructive of human flourishing.

Finally, there is increased anxiety concerning climate change — with some environmentalists demonising human beings, consumer - based Western cultures castigating poorer nations for their waste and pollution, and little attempt to think more profoundly about what a more ecologically - aware approach to our world may demand from such societies.

The classical atheists, by contrast, demanded a much more radical transformation of human culture and consciousness.

Thus, any human self is constituted by her / his personal past, the past of the universe, and more immediately the cultures and environments of which we are a part.

The invention of agriculture, civilization, art, and culture, of nations, politics, education, and science — all of these developments exemplify the universe's impatience with monotony and urgent need for subtle shading and more intense enjoyment of beauty, now that it has reached the human phase of its unfolding.

Add to this the latter's reluctance to question any aspect of Islamic culture (even though many reform - minded Muslims do); and the idea that Islamophobia is more intense and widespread than Christianophobia (even as human rights organizations document just the reverse), and you begin to understand the depths of the problem.

Moreover, as John Paul II pointed out again and again, responsible human freedom is not possible outside a more basic loyalty to the commands that can come to us only in and through culture.

We must not hide our eyes from the fact that what we have called secularization is an entirely new phenomenon in human history, that it has been brought about by a number of new factors in human knowledge, the more important of which we have looked at, and that for these reasons a secularized culture has come to stay, at least in some form.

I know there are those who will accuse me of exaggeration when I say this, but, until baseball appeared, humans were a sad and benighted lot, lost in the labyrinth of matter, dimly and achingly aware of something incandescently beautiful and unattainable, something infinitely desirable shining up above in the empyrean of the ideas; but, throughout most of the history of the race, no culture was able to produce more than a shadowy sketch of whatever glorious mystery prompted those nameless longings.

At several points he touches upon the paradoxes of modern urbanism and the tragic ironies of our cultural attitude toward cities: although we now have more individual freedom, technical ability, and, arguably, social equity, we do not live in places as hospitable to human beings as were our cities of the past; we are pragmatists who build shoddily; our current obsession with historic preservation is the flip side of our utter lack of confidence in our ability to build well; while cultures with shared ascetic ideals and transcendent orientation built great cities and produced great landscapes, modern culture's expressive ideals, dogmatic public secularism, and privatized religiosity produce for us, even with our vast wealth, only private luxury, a spoiled countryside, and a public realm that is both venal and incoherent; above all, we simultaneously idolize nature and ruin it.

Indeed, while he might not put it just like this, I think Hauerwas would wish quite strongly to agree with Muray's own affirmation that «the self is a relational or social self... Any human is constituted by his or her personal past, the past of the universe, and more immediately the cultures and environments of which we are a part» (91).

By so doing, the investigation was able to develop a more complete, comprehensive and, therefore, accurate picture of the individual as a human being embedded in and shaped by certain social conventions and the larger contexts of his culture.

My early polemical attitude toward the Catholic Church had been modified when, in the days of the New Deal social revolution, the Catholic Church revealed that it was much more aware of the social substance of human nature, and of the discriminate standards of justice needed in the collective relations of a technical culture, than was our individualistic Protestantism.

Our twenty - first century science - inspired culture is relentlessly becoming more inimical to the Christian formation of the human personality.

This theory is no more plausible or implausible than blind faith except there actually is a large body of evidence to support this theory across all human cultures and «mythologies» (See Zecharia Sitchin, Rael, G. Cope Schellhorn, many others).

I see this as less of a Gay Debate Problem and more of a Human Problem though: we play the comparison game in almost every area of life and it inflates egos, breeds feelings of inferiority, or causes jealousy (among other terrible ways of internalizing the comparison culture).