Sentences with phrase «human death by»

We have seen an increase in the number of bite cases and pet and human death by dogs.

Although today's pit bulls make up only about 1 percent of the U.S. dog population, they cause almost 90 percent of human deaths by dogs.

How about 500 million human deaths by starvation from droughts if the economy can still grow, is this a cost?

Not exact matches

In the paper, called «Death by Pokemon Go: The Economic and Human Cost of Using Apps While Driving,» the scientists examined police accident reports in Tippecanoe County, Indiana in the 148 days after the game's release.

«This is a topic that's been researched to death by the field of industrial and organizational psychology,» says Peter Cappelli, management professor and director of the center for human resources at the Wharton School of the University of Pennsylvania.

«I think the self - driving car has the opportunity to not only improve productivity for the people in the car, which will be a huge economic boost for those people; Not only has the opportunity to save lives — over a million people die worldwide in road deaths today caused by human drivers, and I think we can take that very close to zero, which is very good for both human welfare and for economic productivity — it's a very serious dent in productivity when people get killed; And then all the ancillary industries that end up getting built out.»

The outcome of a war will not only lead to a sharp escalation in human casualties and displaced families, who have yet to come to terms with the death and destruction from the conflicts in Iraq, Yemen and Syria, but the region itself may no longer be the landscape it currently is as most countries in the area will struggle to recuperate from the large - scale devastation caused by a war.

Death obsession is a wail of despair that strives to overcome the enveloping darkness by imposing human control over dDeath obsession is a wail of despair that strives to overcome the enveloping darkness by imposing human control over deathdeath.

The belief in a personal god is no more and no less than human egoism, fuelled by a fear od death!

Such conversions are likely to grow more frequent as self - described «lovers of death» such as ISIS force the French to explain and defend a civilization firmly based, for all its inconsistencies, excesses, and aberrations, on the reverent love of human life demanded by the doctrine of the Incarnation.

It seems to me they have much bigger fish to fry like: The Taliban treating women as less than human, stoning people to death, 60 year old men marrying teenage girls, cutting off an 18 year old girl's nose because she left her abusive husband (see TIME magazine a month ago), destroying over 125 schools because girls attend, suicidal Islamic fanatical cowards on every continent killing thousands of INNOCENT people, and these clowns are worried about their precious Koran being burned by a nutjob.

All I am saying is that religions were created by humans as a means of explanation of life after death.

His fictional testimony to the power of human virtue and solidarity is rendered especially poignant by Cheever's recent death from cancer at age 69.

Hope amidst suffering, hope when men know only defeat and despair, hope when death seems to smother out the shoots of life springing from the hearts of men, hope for our society, our world, our city, our schools, courts, prisons, legislatures, hope for our children, for our elderly, hope for all the millions of men and women over the face of this globe who simply want to live out their lives as free human beings not trampled down and stepped on by the overlords of this world.

Haught can not explain what happens at death, nor the meaning of the sacraments as taught by the Church, nor the human need for true interior life.

He gives the salvation package — from sin and death and slavery to exaltation in the heavens (Ephesians 2:1 - 3, 6 - 7)-- freely, by His grace, without any human works, effort, or sacrifice involved.

Show us, Lord, how to contemplate the Sphinx: without being beguiled into error; how to grasp the mystery hidden here on earth in the womb of death, not by refinements of human learning but in the simple concrete act of your redemptive immersion in matter.

The death - of - God school tells us that the picture of God we have just outlined, save for its inclusion of love and moral justice when modified by love, has died on those who have discovered the reality of human freedom, the human capacity to act significantly, and the responsibility we have for acting in freedom.

They believed that Jesus had come as God in human form and that by his coming, and above all by his suffering, death, and resurrection, he had saved God's children from their unfortunate condition of sin and their resultant alienation from God.

Only so is God able, through sharing our human flesh in the Incarnation, to impart eternal life to that flesh, rather than succumbing to our death and being extinguished by it.

«I think when Cain killed Abel, it showed that much death and misery was to be done by humans killing humans.

The chatter around a poll released Wednesday by the Public Religion Research Institute and the Religion News Service will likely focus on the findings highlighted in their news release: 82 % of Americans surveyed believe that bin Laden distorted the teachings of Islam to suit his own purposes; 65 % believe the al Qaeda leader is rotting in hell; and 62 % think it is wrong to celebrate the death of another human being.

This transition is effected by the death of the abstract and alien God in the kenotic process of Incarnation and Crucifixion; but a religious form of faith can only grasp this process as a series of events that are autonomous and external to human consciousness.

The messiahship of Jesus is evidenced not only by the voice of the Spirit, but by his human life and death.

And through His death and resurrection, our identity of «human sinner» is overruled by a new identity: «redeemed child of God.»

For Lutheran Christians, such despair in face of the universal and radical human predicament can only be overcome through the gospel, which announces forgiveness of sins and redemption of life under the conditions of an ambiguous world chained by sin and death.

Indeed, the animal rights movement's fury against the speciesist use of animals» a necessary element for human flourishing, particularly in medical research» has increased to the point that scientists are now under threat of death by the most radical liberationists for daring to experiment on rats or monkeys to find cures for cancer and other human afflictions.

Historically, the human condition has been blighted by evil — horrendous torture, death, mutilation, betrayal, deception, hatred, prejudice, arrogance, and holocaust.

Some Catholics, going beyond the bishops and the Pope, maintain that the death penalty, like abortion and euthanasia, is a violation of the right to life and an unauthorized usurpation by human beings of God's sole lordship over life and death.

Pius XII, in a further clarification of the standard argument, holds that when the State, acting by its ministerial power, uses the death penalty, it does not exercise dominion over human life but only recognizes that the criminal, by a kind of moral suicide, has deprived himself of the right to life.

Personally, the existence of the death penalty, which is supported by most «godly» people leads me to believe that we humans are just one more animal species living in a godless jungle, although having ruled out the existence of God, I can't yet rule out the existence of Satan.

Humans fear death so they soothe themselves by believing or hoping that there is life after death because the alternative is really scary.

Rice, in his book, citing Pope Benedict XVI, countered that the need to protect all human life from conception to natural death is innate to human nature and confirmed by faith: «The Church's action in promoting them is therefore not confessional in character, but is addressed to all people, prescinding from any religious affiliation they may have.»

I consider this an ambiguous gift: on the one hand, postmodern tendencies open up spaces for the new perspectives and voices mentioned above; on the other hand, as the social critic Jane Flax notes, a hard - core kind of postmodernity which would postulate the death of history, of the human being and of metaphysics undermines the kind of critical reason that is necessary to counter the «master narrative» constituted by capitalist globalization.

This was vividly brought home to me recently, reading the vast work of academic moral philosophy On What Matters, by Derek Parfit, in which problems concerning the switching of trolleys from one rail to another in order to prevent or cause the deaths of those further down the line are presented as showing the essence of moral reasoning and its place in the life of human beings.

It also hits at a the Biblical account of Satan's fall from heaven, the introduction of sin to earth through the temptation of Eve, the effect of that sin being the introduction of death and God's plan for saving humans from death by sending his son to die for our sins.

Eliade criticized the Death of God theology and argued that the theology of death of God was based on an understanding of God who was withdrawn from the earth and was forgotten by human beings (deus otioDeath of God theology and argued that the theology of death of God was based on an understanding of God who was withdrawn from the earth and was forgotten by human beings (deus otiodeath of God was based on an understanding of God who was withdrawn from the earth and was forgotten by human beings (deus otiosus).

Birth, aging and death are the only experiences shared by all human beings.

To an alien life form living on another planet billions of light years from us the death of an 8 year old human, while tragic to us, might be linked by what Einstein called «s p o o k y action at a distance» to an alien birth making it one of their most joyous occasions.

We would need to place greater importance on our role as bringers of life or death in the human order by the decisions we make.

When a society regards itself as being charged by a higher authority to care for each and every human life in its charge, is it not the prime responsibility of a society so charged to intervene, to break into our privacy, when there is a strong chance that death might otherwise occur?

«We die daily»: so it is often said, not only with reference to the death of our bodily cells and their replacement by other cells every few years, but also in respect to our possible human growth.

This eschatological consummation will be the death of the transcendent God, his self - negation by a total incarnation of actualization «throughout the total range of human experience, «18 his «kenotic passion» fulfilled in a «new and liberated humanity «19 — a humanity liberated from even the memory of God to become its own Divine Self.20

The natural place for humans to go after death is sheol, called paradise by Islam and Christ.

Creation from nothing, the origin of death among humans, the murder of Abel by Cain, a cataclysmic flood of judgement, the righteous judgement of Sodom and Gomorrah, the Mosaic origin of the Torah, manna from heaven, the reliability of Deuteronomy, the driving out of the Canaanites, Isaiah's authorship of the servant songs, and so on — it's almost as if Jesus and his followers went out of their way to validate all of the most awkward apologetic curveballs in the Old Testament just to make life difficult for post-Enlightenment Western interpreters.

Christ manifests the divine will by his obedience unto death, which means by denouncing human passions and strivings, revealing in this way God's eternal thought concerning the salvation of humankind.

Caused by a virus called HIV it has the capacity to attack and destroy the human immune system, leaving the individual vulnerable to the infections that eventually cause death.

There are four affirmations about Jesus Christ that historically have been stressed in Christian faith: (1) Jesus is truly human, bone of our bone and flesh of our flesh, living a human life under the same human conditions any one of us faces — thus Christology, statement of the significance of Jesus, must start «from below,» as many contemporary theologians are insisting; (2) Jesus is that one in whom God energizes in a supreme degree, with a decisive intensity; in traditional language he has been styled «the Incarnate Word of God»; (3) for our sake, to secure human wholeness of life as it moves onward toward fulfillment, Jesus not only lived among us but also was crucified for us — this is the point of talk about atonement wrought in and by him; (4) death was not the end for him, so it is not as if he never existed at all; in some way he triumphed over death, or was given victory over it, so that now and forever he is a reality in the life of God and effective among humankind.

And the rebellion against God that is human pride is ultimately in prophetism castigated in all men; for Israelite prophetism knows, if Israel forgets, that Israel's rotten, unholy pride, productive only of a sickness unto death, is fully shared by all men!

Sometimes such prayers are tainted with human weakness, as in David's rejoicing that God had put Nabal out of his way by death.