Sentences with phrase «human future»

Thus, building on the work begun in 1948, we may be able to develop together a grammar for a universal dialogue about our common human future.

How much harder it is, therefore, to look into the general human future when events and trends reflect countless billions of personal choices.

The language of rights might be viewed as a developing grammar that makes possible a truly universal dialogue about our common human future.

Technological optimism caused him to see a grand human future in space and the knitting of human communities:

Growing out of this concern for a desirable human future as well as out of the more immediate practical concerns of corporations and government agencies, the last decade has witnessed a spectacular burst of interest in futurology.

Finally, I return again to the claim that the most significant contribution the church can make to the biopolitical task is to nourish a new consciousness, a utopian vision of a desirable human future arising from the inspiration of the Christian past.

The Marxist understanding of transcendence with its quest for a Just and fully human future seems to require this kind of completion.

Honarvar acts as both a philosopher poet musing on flawed societal constructs and as a shamanistic mad - scientist surgically binding bodies to birth new hybrid human futures.

The new challenge, according to the authors, is: «How do we devise strategies for society that will allow a peaceful, equitable, fulfilled human future: a humane future for a diverse earth?»

A tolerably good human future is possible if we work together toward it.

Certainly the Stateside glimpse at the 10 - episode anthology series that draws from The Minority Report author's works had a dream - like quality to it, but also a hard look at a very human future.

Let us now survey some scenarios of the global human future.

It is rather ironic that we can forecast the far distant future of this planet more clearly than we can foresee the immediate human future on its surface.

Dr. Geering offers ten scenarios of the possible human future — wars, starvation, mass pandemics, ecological disasters and unfettered terrorism.

Therefore, among the central identifying characteristics of the followers of Jesus would be involvement in the struggle effectively to bring about the Kingdom of God, «on earth as it is in heaven,» where freedom, fellowship, justice, responsible love reign and where people live as brothers / sisters, equitably sharing the resources of God's creation and being accountable for their own human future and that of the created world.

Korten says the former «leads further down the scorched Earth path we are currently on,» while the latter «leads to the path to a viable and prosperous human future.»

Following up on the latest United Nations projections for population growth through 2100, Room for Debate, drawing on some familiar Dot Earth voices, has elicited five fascinating takes on alternative human futures:

The strongest argument against decoupling as a pathway towards a sustainable human future isn't that it's impossible, as Hickel claims, but that it isn't occurring quickly enough to prevent unacceptable environmental impacts.

The first question has to do with Marxist humanism or with Marxism as a humanism: how, at the very core of an estranged humanity, are we able to rely on the hope calling us to a fully human future, when this project itself is nothing but the visualization of alienated people?

Obviously, ecumenical efforts at the national and world levels are required in order to involve most effectively the whole body of Christians around the earth in providing the dreamers and doers that are so vitally important to the achievement of a desirable human future.

Honarvar acts as both a philosopher - poet musing on flawed societal constructs and as a shamanistic mad - scientist surgically binding Frankensteinly bodies to birth new hybrid human futures.

Andy asks, «How do we devise strategies for society that will allow a peaceful, equitable, fulfilled human future: a humane future for a diverse earth?»

They affirmed that it «makes possible a truly universal dialogue about our common human future.»

Naisbitt's suggestions for a more human future: we should have a poet in every classroom.

The majority of us are so immersed in our personal affairs in our own small part of the world that we are unaware of the sword of Damocles now suspended over our heads — a sword that hovers because of the continuing tribalism which keeps us in a state of war with other humans, and because the very earth on which we live is now issuing its own a set of warnings about the limitations on a human future.

What we do counts, not only for us and for the human future but also for and to God's self.

There are two main areas in which Christian fundamentalism endangers our human future: its domination of the churches by what may be called «the fundamentalist captivity of Christianity», and its uncritical support of the «axis of power» exercised by America and Israel.

With this experience of what we humans are capable of doing to one another, and with the decline of belief in a providential God, there is far less confidence about the human future among informed people today than there was at the beginning of the twentieth century.

Predicting the human future is, however, more problematic than foretelling the future of the solar system.

However, acknowledging the reality of human choice also suggests that the human future is open - ended and indeterminable.

And the reason that we can not predict the forthcoming events of human history is that the human future is quite unknowable (even by any presumed God!)

Thus, within a strictly sociological analysis, one concerned only with the human condition and the human future, the interplay between human beings and the rest of nature has its proper place?

The human future is open rather than closed, as it is with a static view of a fixed human nature.

«The massive desolation of the intellect and spirits and the human futures of these millions of young people in their neighborhoods of poverty» is a «national horror hidden in plain view,» Kozol writes, quoting Roger Wilkins.

His most recent books are The Sense of a People: Toward a Church for the Human Future (Trinity, 1992) and The Church as Moral Community: Ecclesiology and Ethics in Ecumenical Debate (Continuum, New York, 1998).

They may come to take seriously Kass's central argument that these issues are crucially important and may come to agree that they are critical for the human future, as he so tellingly contends.

Religion, and Ecology (Englewood Cliffs, N.J.: Prentice - Hall, Inc., 1972); and Barbour, Ian G., ed., Finite Resources and the Human Future (Minneapolis: Augsburg Publishing House, 1976).

News reports of the last several months freshly impress upon the mind the bright prospects for the human future now that science, greed, and justice have joined forces against the wickedness of the cigarette industry.

This resurrection of Christ can be the basis of our hope in God for a human future.

The most creative intellectual response to these questions, I believe, will produce a theology which focuses on the human future in the light of the Christian past, which searches the revelation of God in Christ for the clues to the intention and goal of the Spirit of God for the future of mankind.

«I think we need to have an optimism and look to the future as a human future, and have this fundamental criteria: What is good for humans?

Thus the present, including what we may call the visible and human future, is forced into the category of total darkness.