Sentences with phrase «human freedom from»

The «early» Barth affirmed a version of the sovereignty of God that came close to precluding human freedom from the start.

Existentialism is an understandable attempt to save human freedom from being snuffed out by mechanism and determinism.

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.

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.

Have either of you read any reports from organizations like Freedom House, Human Rights First, Human Rights Watch, or Amnesty International about the human rights situation in Cuba?&rHuman Rights First, Human Rights Watch, or Amnesty International about the human rights situation in Cuba?&rHuman Rights Watch, or Amnesty International about the human rights situation in Cuba?&rhuman rights situation in Cuba?»

The Human Rights Campaign has the freedom to discourage their members from eating there because they do nt agree with Chick Fill A's philosophy.

One of the casualties of the latest round of budget battles in Washington may be the U.S Commission on International Religious Freedom, which has from time to time done invaluable work in highlighting threats to this basic human right.

• 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.»

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.»

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.

Röpke locates wealth creation «not in «capital,» machine models, technical or organizational recipes or natural wealth, but in a spirit of order, foresight, combination, calculation, enterprise, human leadership and the freedom to shape life and things, also in citizenship, responsibility, loyalty to work, reliability, thrift and the urge to create, and in a civil middle class, providing the humus for all this» things, in short, which can neither be conjured up from the soil, nor imported.»

Far from compromising human freedom, then, the substantive goal of a maximal public world calls for maximal human self - determination.

This mystery of human selfhood, with its connection to but also its freedom from the body, is the best evidence I know for the presence of transcendence in our world.

This criticism has an initial ring of plausibility, for it is easy, from our human perspective, to identify times when we believe God could have profitably violated human freedom for the sake of humankind - e.g., in relation to some of Hitler's actions.

• After Germaine Greer said that freedom is the world's most dangerous idea, and sex columnist Dan Savage picked population control, newspaper columnist Peter (brother of Christopher) Hitchens declared on Australian TV that «the most dangerous idea in human history and philosophy remains the belief that Jesus Christ was the son of God and rose from the dead.»

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 fact that President Trump's executive order allows the government to prioritize individual claims of religious - based persecution from religious minorities — whether Christian, Yazidi, Jew, Muslim, Bahá» í, Buddhist, etc. — should be welcome news to every Christian and everyone concerned with human rights and religious freedom.

It tells us that that the truth about human sexuality is something that ultimately offers genuine freedom to the homosexual person, helping him to escape the slavery to his passions that resulted from the misuse of his free will.

They estimated a «human freedom index» for each country based on 1985 figures for forty different indicators among them the right to travel, freedom of religion, freedom from unlawful detention, independent press, homosexual activities between consenting adults.

Yet there are different patterns of relation, resulting from the creative freedom of human beings.

The basic human rights — and freedoms — underlying this issue are the right to freely associate, the right to self - determination, freedom from discrimination, freedom from persecution, freedom of faith, and freedom of conscience.

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.

Prayer would be meaningless apart from the existence of human freedom.

And attempts to restore religious freedom to its proper philosophical place, as something like the sine qua non of freedom itself, presuppose just the view of human nature and reason that our post-Christian liberalism rejects from the outset.

Now human nature demands democracy at least from a certain historical phase of man's development onwards, hence it can not be a matter of indifference to the Church, which consists of persons making legitimate demands for freedom and active cooperation, at least in the present state of her development.

This freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits.»

What I gleaned from these pages, in part, is that for Kierkegaard the roots of the comic lie in the inherent contradictoriness of human nature: soul and body, freedom and necessity, the angelic and the bestial, eternity and temporality, and so on.

Salvation, then as now, includes liberation from this merciless personal fate to gospel freedom to be fully human.

Whatever one makes of Hartshorne's neoclassical theism, it seems to be far from usurping human freedom, subjectivity, or creativity and also far from being a Deus ex machina.

For Christians, «freedom» ultimately looks to freedom from bondage to Satan and sin, albeit with implications for bondage to other humans.

He has given us the great gift of human freedom and the ability to act responsibly, thereby setting us apart from and above the whole sub-human world.

While the former aims at the restoration of «true man,» «original man,» the goal of the latter was the transcendence of the human condition, the acquisition of some degree of freedom from the needs or laws that determine ordinary human life by assimilation to a radically different state of being [The Heating Journey (Pantheon, 1973) p. 17].

Grace alone seems to have the power to free us from nature's deterministic instincts; but that doesn't mean that the wisdom and freedom to become fully human in the sense of being able to discern and choose more god - like behavior is easily achieved or sustained.

Scientism promises human flourishing and freedom from outdated religious delusions.

From Plato onwards, philosophers have sought to escape from the anxiety of personal freedom by searching for certainty and objectivity in a supra - human realm, whether it be that of unchanging Platonic Forms, or in the inexorable unfolding of some grand historical design, or in an eternal life with an omniscient, loving, supreme BeFrom Plato onwards, philosophers have sought to escape from the anxiety of personal freedom by searching for certainty and objectivity in a supra - human realm, whether it be that of unchanging Platonic Forms, or in the inexorable unfolding of some grand historical design, or in an eternal life with an omniscient, loving, supreme Befrom the anxiety of personal freedom by searching for certainty and objectivity in a supra - human realm, whether it be that of unchanging Platonic Forms, or in the inexorable unfolding of some grand historical design, or in an eternal life with an omniscient, loving, supreme Being.

Our calling is to invite all to turn from gods which are even less than human, and from idols like power, profit, property, creed, class, caste, language, race, success, technocratic progress, managerial efficiency and the ego, and thus experience the fulfilling realization of God's Reign which consists in justice, freedom and fellowship, tender love, universal compassion and equitable sharing of resources.

From our freedom comes our human responsibility, which makes us persons instead of things and opens the door to all the highest achievements of the human spirit.

Modernity's emphasis on secularism involves three elements - a) the desacralisation of nature which produced a nature devoid of spirits preparing the way for its scientific analysis and technological control and use; b) desacralisation of society and state by liberating them from the control of established authority and laws of religion which often gave spiritual sanction to social inequality and stifled freedom of reason and conscience of persons; it was necessary to affirm freedom and equality as fundamental rights of all persons and to enable common action in politics and society by adherents of all religions and none in a religiously pluralistic society; and c) an abandonment of an eternally fixed sacred order of human society enabling ordering of secular social affairs on the basis of rational discussion.

Religion fills basic human needs for companionship, belonging, ego - reinforcement, and freedom from fear.

The absence of strict determinism that recent physics has discovered at the most basic levels of matter, the chance mutations that biology finds at the level of life's evolution, and the freedom that comes forth with human existence — all of these are the expected features of any world we might claim to be distinct from the being of its creator.

It is also why the insistent human belief that justice for all people and deliverance from oppression and servitude is met by the divine Love that labors for precisely such justice and freedom.

From these considerations it becomes clear that mathematics, which superficially appears to have no relevance to the knowledge of human nature, actually affords important insights about human beings, not only as rational agents, but as persons with freedom yet also bound by necessities in the spatiotemporal order.

I am convinced that these principles, faithfully maintained, above all when dealing with human life, from conception to natural death, with marriage - rooted in the exclusive and indissoluble gift of self between one man and one woman - and freedom of religion and education, are necessary conditions if we are to respond adequately to the decisive and urgent challenges that history presents to each one of you,»

What Goodwin, Heilbroner, Galbraith et al. are telling us is that unless we change our moral guidelines so that «material possibilities» are «totally devoted to the enrichment of human life,» the pendulum of history will swing from freedom to totalitarianism.

His religious difficulty came from the kind of theology he found around him, its habit of identifying words in a book (written by human hands and thought by human brains) with the words of God, also from the habit of playing fast and loose with the dangerously ambiguous concepts of omnipotence and omniscience, and taking these more seriously than any definite affirmation of the freedom of creatures to make decisions that are their own and not God's.

But God's primary goal is for each of us to be as fully self - creative as possible, even if such creativity results in human oppression, and this is why God would not unilaterally keep self - creative individuals from abusing the freedom of others even if this could be done.

It can not be the duty of individuals or society to take away the sphere of freedom, even in the case of wrong decisions, from other human beings.

Niebuhr's inordinate emphasis on the doctrine of sin derives from the anxiety inherent in the paradox created by the conflict between man's freedom and his tendency toward the prideful self - dependency which is a universal human tendency.

By the grace of God this human freedom is delivered from man's selfish isolation so that it can enter into the infinite, self - communicating mystery of existence which we call God.

From the perspective of James Madison's observations about factions and freedom in Federalist No. 10, for example, the respect for tradition and the flourishing of faith is not a glitch but a feature of a free society, which encourages the development of a variety of human types.