Sentences with phrase «human freedom as»

Neo-republican political philosopher, Philip Pettit, argues for a conception of democratic freedom that is relational — one which sees human freedom as being not only individually held, but as socially contingent and mutually reinforcing.

Few civil rights are as central to the cause of human freedom as equal educational opportunity.

It has become fashionable to name it liberalism, but there is a liberalism which is interested in human freedom as something to be achieved rather than something to be assumed and praised.

To start with man as already free, as traditional thought and the existentialists like Sartre do, is to end up either depreciating human freedom as the traditionalists do to save divine foreknowledge, or denying God altogether to save man as the existentialists do.

The situation seems to clarify itself thus: with their notable realism, the Hebrews regarded human freedom as obvious and axiomatic.

The Christian explanation of who we are as free persons might make more sense that Rousseau's account of human freedom as an inexplicable cosmic accident.

At this point, we can and should speak of human freedom as something of utmost importance and distinctiveness in relation to mere unconscious self - determination.

Jennifer Roback Morse of the Acton Institute points out on their website that, in the very first paragraph of the encyclical we discover that «Benedict's perspective on Truth has its own view of human freedom as well as of the human good: «Each person finds his good by adherence to God's plan for him, -LSB-...] in this plan, he finds his truth, and through adherence to this truth he becomes free.»»

True, the right relation between the hierarchical ministry and the laity can never be completely regulated by institutional and legal methods, but involves also an element of human freedom as well as of the spirit of the Church.

Not exact matches

John spent his life breaking barriers, from defending our freedom as a decorated Marine Corps fighter pilot in World War II and Korea, to setting a transcontinental speed record, to becoming, at age 77, the oldest human to touch the stars.

Or to put it more generously, the RFRA is designed to protect religious freedom, and to protect it even when your religion requires you to do something bad, such as violating another human being's right to be treated with dignity and respect.

«The «feel good» language about mutually beneficial cooperation is intended to benefit autocratic states at the expense of people whose human rights and fundamental freedoms we are all obligated as states to respect,» Mack said.

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.

As we look to the 150th anniversary of our Confederation, we are reminded that ours is a rich inheritance: a legacy of freedom; the birthright of all humanity and the courage to uphold it; the rule of law, and the institutions to protect it; respect for human dignity and diversity.

Although he has never concealed his own fringe political views — such as his contention that human freedom and representative democracy are incompatible — Thiel's open embrace of Trump has inspired some soul - searching in the proudly progressive technology sector.

«So long as human exchange and specialisation are allowed to thrive somewhere, then culture evolves whether leaders help it or hinder it, and the result is that prosperity spreads, technology progresses, poverty declines, disease retreats, fecundity falls, happiness increases, violence atrophies, freedom grows, knowledge flourishes, the environment improves and wilderness expands.»

This is not to dismiss or marginalize the importance of civil and political rights such as freedom of expression and religion, but rather to adopt an integrated approach recognizing that all internationally recognized human rights are universal, indivisible, interdependent and interrelated.

Ancient religions should welcome the political achievements of modernity while calling modernity to open its windows and doors to a world of transcendent truth and love: ``... the great achievements of the modern age» the recognition and guarantee of freedom of conscience, of human rights, of the freedom of science and hence of a free society» should be confirmed and developed while keeping reason and freedom open to their transcendent foundation, so as to ensure that these achievements are not undone....

• Note this, from the announcement of a press call on the unions» desired card - check legislation, when the bill was before Congress: «Prominent interfaith leaders, including Rev. Jim Wallis of Sojourners, Kim Bobo of Interfaith Worker Justice, Bishop Greg Rickel, and Rabbi Mordechai Liebling, will hold a press conference call to talk about restoring workers» freedom to organize as a moral imperative and civil and human right.»

The German nation began as a metaphor of Schiller's ode to the spirit of human freedom and concluded with Hitler's spirit of life taking on a scale of unparalleled horror.

Thus, as one who firmly believes in Judaism's teaching of the ubiquity of moral freedom for all humans, I had to suppress my understandable Jewish reticence and accept this invitation.

On the other hand, one must welcome the true conquests of the Enlightenment, human rights, and especially the freedom of faith and its practice, and recognize these as being essential elements for the authenticity of religion. . . .

Protestants are often pictured» erroneously in many respects» as stout defenders of human freedom.

In an editorial provocatively titled «Against Human Rights,» he argues that the concept of human rights has become an ideology that functions, at least in the West, as «an enemy of the responsible exercise of freedom,» indeed a «patron of negative freedom, pushing against demands and obligations arising from our shared culture.&rHuman Rights,» he argues that the concept of human rights has become an ideology that functions, at least in the West, as «an enemy of the responsible exercise of freedom,» indeed a «patron of negative freedom, pushing against demands and obligations arising from our shared culture.&rhuman rights has become an ideology that functions, at least in the West, as «an enemy of the responsible exercise of freedom,» indeed a «patron of negative freedom, pushing against demands and obligations arising from our shared culture.»

The United Nations Declaration on Human Rights of 1949 Articles 18 and 19 says that «every person should have the freedom to adhere to and practice the religion he or she chooses, and to change religion without coming under pressure as a result».

He began his day at an event with former President George W. Bush, who name - dropped Fu from the podium at an event billed as a Celebration of Human Freedom.

It would be better, we think, to use the new means at hand to reduce human suffering as much as we can while protecting human freedom and dignity.

Wary of the dangers that radical subjectivism and moral fanaticism pose for social solidarity and cultural coexistence, he urges us to practice humility, civility, and humor in our political dealings while holding fast to core principles such as individual freedom and human rights.

The U.S. Commission on International Religious Freedom's 2010 Annual Report took note of the shift, stating, «This change in phraseology could well be viewed by human rights defenders and officials in other countries as having concrete policy implications.»

Whitehead further holds that, so far as we know, specifically human existence enjoys the highest possibilities of freedom and importance.

As a world leader for freedom and the protection of basic human rights, the United States should take every opportunity to advocate for people — including Americans here at home — to think, believe, and act according to their religious belief whether they belong to a minority or majority religion in their nation.»

Somehow that doesn't strike me as compatible with the definition of human freedom.

It is unliveable at the level of society: hence, in Britain we have a government that lauds the freedom of the individual (and it should be noted in passing, but noted very well, that our present generation of politicians rarely talk of the «human person» or just of the «person», but usually of the «individual») but which has brought in some of the most draconian legislation in Europe designed to control what people say and do on certain issues so that society can proceed in its life as a unity and not just as a mere collection of individuals.

«As Governor Brownback knows, advancing religious freedom will not only reduce the spiking persecution that is afflicting millions of human beings and religious minorities around the world.

In a report of the verdict on the jw-russia.org website, Jehovah's Witnesses described the outcome of the case as «a black day for fundamental human freedoms in Russia.»

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».

The entire history of salvation can be seen as the dialogue between divine grace and human freedom.

It is has become commonplace to regard Ivan Karamazov's «Legend of the Grand Inquisitor» as a prescient parable glorifying human freedom and defending it against the kind of totalitarian threats it would face in the twentieth century.

At the same time, as John Paul II wrote in Centesimus Annus, human freedom is more than simply economic freedom.

Historians of the French Revolution have debated the point as to whether or not it was the ideas of the philosophers concerning human rights, equality, justice, democracy, freedom or the interests of the ordinary people pinched in belly and pocketbook that led to the uprising of 1789.

Lord Jesus, you who are as gentle as the human hear as fiery as the forces of nature, as intimate as life itself you in whom I can melt away and with whom I must have mastery and freedom: I love you as a world, as the world which has captivated my heart; — and it is you, now realize, that my brother - men, even those who do not believe, sense and seek throughout the magic immensities of the cosmos.

All the forty freedoms are endorsed by international accords such as the Universal Declaration of Human Rights.

In this sense, the human mind exhibits a resolution to a problem which first emerges with life itself; namely, the reconciliation of security and adventure: «The universe is to be conceived as attaining the active self - expression of its own variety of opposites, of its own freedom and its own necessity, of its own multiplicity and its own unity» (PR 531).

For the saving love of God to be present to human beings it would have to be so in a way different from how it is present to other aspects of the body of the world — in a way in keeping with the peculiar kind of creatures we are, namely, creatures with a special kind of freedom, able to participate self - consciously (as well as be influenced unconsciously) in an evolutionary process.

suffering, true sociality, as qualities of the divine, along with radical differences (as we shall see) in the meanings ascribed to creation, the universe, human freedom, and in the arguments for the existence of God, those inclined to think that any view that is intimately connected with theological traditions must have been disposed of by this time should also beware lest they commit a non sequitur.

Whereas Marx found God as standing in the way of human freedom and autonomy, a barrier to human emancipation, Bonhoeffer believed that God granted human freedom and autonomy by making Jesus the point of disclosure for His transcendence.

The rationale for academic freedom need not be a view of human nature; it may be put theologically as a matter of faithfulness to God.

As an Enlightenment idea, «academic freedom» is usually associated with a rationale that depends on a particular view of human nature.

But even as we retain our freedom in the circumstances that God allows us to experience, it remains the case that thedivine initiative must still precede our human initiative.

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».