Sentences with phrase «human freedom much»

It is the merit of liberal thought to have taken human freedom much more seriously.

Not exact matches

I have worked all my life and given much money to help people with their personal freedoms and human rights across all racial, social, religious and economic lines.

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.

God has given humans genuine freedom, so much so that if they choose to reject Him, He honors their choice, including the painful consequences (for them AND for Him) that their choice entails.

[9] The Church's social vision, built on principles of justice, peace, freedom and solidarity, [10] presents, this writer would submit, values which serve much better if we want to uphold the dignity of the human person.

The difficulty we have is that much of the language we would wish to use has been corrupted such that it is ambiguous, so tolerance and human rights can now be used to suppress Catholic beliefs and the freedom of Catholics to teach.

The consequences of this doctrine for human freedom are well known, and have given theology much internal strain.

DO N'T think you understand democracy if you think it's only about elections: it's about injecting as much of your religious culture and mindset which excludes freedom of thought, freedom of expression, political and religious pluralism, and human rights.

Even if the human person is most himself and freest when least encumbered with social, traditional, religious or familial ties, society is a necessary evil which protects as much as possible the freedom of the individual without being much of a threat to it.

Nevertheless, while acknowledging that this notion of freedom in its individualistic extreme can not remain uncriticized, we must also assert that the sense of personal human dignity is very much a feature of any modern definition of human existence and can not be facilely discarded.

Indeed, the new virtues of personal freedom and human equality being promoted by the Enlightenment led to the French Revolution, followed by much social change and radically new thought in Europe in the 19th century.

In his discursive Acedia and Its Discontents: Metaphysical Boredom in an Empire of Desire, R. J. Snell makes much of that novel's central conflict, between the lightness of freedom and the weight of commitment and deep human entanglement.

It will be much harder to do that in the future unless the college administration reverses its present course, calls the faculty and students who have been brutalizing Professor Esolen to order, and reaffirms Providence College's commitment to genuine academic freedom and to a Catholic vision of the human person that challenges the tribalism and identity politics eroding our culture and our politics.

``... (human) souls are depicted in the Holy Qur» an as having three main faculties: the mind or the intelligence, which is made for comprehending the truth; the will which is made for freedom of choice, and sentiment which is made for loving the good and the beautiful... God orders people to fear him as much as possible, to listen (and thus understand the truth); to obey (and thus to will the good) and to spend (and thus to exercise love and virtue).»

Furthermore, this bodily conflict between the mother and her emergent child anticipates the often much more painful act of separation, when the child, exercising the newly awakened powers made possible by his large head, reaches for his own autonomous knowledge of good and had, and repeats the original rise and fall from obedience and innocence in the ever - recurring saga of human freedom and «enlightenment.»

In human experience we can not but believe that although much of what we are each moment is simply the result of the past, in each moment there is also some freedom.

... Since man enjoys the capacity for a free personal choice in truth... the right to religious freedom should be viewed as innate to the fundamental dignity of every human person... all people are «impelled by nature and also bound by our moral obligation to seek the truth, especially religious truth» (Second Vatican Council, Dignitatis Humanae, 2)... let me express my sincere hope that your expertise in the fields of law, political science, sociology and economics will converge in these days to bring about fresh insights on this important question andthus bear much fruit now and into the future.

For learning disabled people, their long walk to freedom was to commence much later than for other human rights campaigns, and the abuses which had to be overcome are still occurring today.

Dignity is much more inclusive than freedom, and means much more than just the absence of humiliation and includes nine governance - related needs, which are: reason, security, human rights, accountability, transparency, justice, opportunity, innovation, and inclusiveness.

Power operates through the normalizing gaze of the prison guard: it is not a mere external restraint on our conduct but has a productive role in shaping our inner world and identity to make us obedient and manageable.Under this picture, human freedom is threatened not so much by the crushing boot of 1984's Big Brother, but the passive intoxication of a Brave New World.

For now, it embodies many of the issues that the Arab Human Development Report blamed for the region's intellectual malaise, among them lack of freedom and dysfunctional, authoritarian governments whose security services have too much say; the triumph of who - you - know advancement over merit - based promotion; and poor communication between researchers within the region.

«We give our scientists much greater freedom to go where the science takes them to do innovative things; we're not constantly hounding them about expenses and minor administrative details,» says Ross Grossman, Regeneron's vice president of human resources.

But the children who have only known freedom would not carry that burden, and if their freedom wasn't challenged or undermined by white people — a big if — they could follow their dreams and never know how much it saps one's spirit and hope, for a human being to be seen, thought of, and treated like an animal, or a disposable piece of property, or simply as an enemy, judged as a threat or a failure on sight alone (like today; a white man's fear and loathing can get you shot like Trayvon Martin).

But from Charlotte's point of view we hear about how much she loved that horse (I think because it represented a piece of freedom for her and also it would not be shocked by her scars as most humans were) and that she believed Perry had a hand in the horse getting sick and dying.

Thank you very much for your effort trying to make us more independent from money and therefore enjoying the freedom that we as humans were meant to have.

According to Marc Bijl, human nature is attracted to these simplified methods of structuring, i.e. logo's, symbols, political slogans, prayers, or even advertisements, much more than it actually needs the power and freedom to denounce them.

There is much he wants to express regarding history and humanity, cultural and personal injustice, freedom of speech and human dignity.

Environmentalism, whether it is setting fire to laboratories (so much for science then) or campaigning for laws to restrict human freedom, is a desperate search for meaning, in the same way that setting fire to things is a desperate attempt to assert control over a confusing world.

She is currently conducting a research on the relevance of human rights norms in migration law, in particular human rights norms that have not been much touched upon in migration context, such as the right to freedom of religion, the right to respect for private life, the right to fair trial and the right to education.

Through a recent tweet from Omar Ha - Redeye (@OmarHaRedeye), we learned that private member's Bill C - 304, An Act to amend the Canadian Human Rights Act (protecting freedom) passed third reading in the House of Commons without much media coverage, public attention or debate from the opposition parties.

Not much, according to critics such as Daily Mail columnist Melanie Phillips: «Under the camouflage of human rights, this is the way freedom dies.»

At the outset, the Social Justice Commissioner wishes to commend the Northern Territory Government for its statements that it is of the view that «in accordance with Australian and international law, Aboriginal Customary Law should be recognised consistent with universally recognised human rights and fundamental freedoms» and that it believes that «there is much value in supporting and sustaining Aboriginal Customary Law, and that the knowledge contained in Aboriginal Customary Law can be of mutual benefit to all citizens of the Northern Territory as well as its custodians» (2).