Sentences with phrase «human happiness in»
If I had to summarize all the causes of human happiness in one word, that word would be «social.»
http://www.onlinepersonalswatch.com/ Not exact matches
In order to maximize happiness, humans seem to need to know what the bad moments look like — suffering is something to practice, scientists have found.
We see that in creating those types of spaces, there is an amazing human potential for excitement and happiness.
And I believe understanding this element of human nature — which I'll discuss in the next section — is key to building a life that: a) involves ambitious striving toward goals and having impact in the world, which contributes to a sense of meaning, and b) gives you a shot at realizing true happiness by avoiding a soul - sucking competitive rat race.
Of course, human history has not been confined to this enterprise of doing and making, of using the resources of the world in order to achieve that sort of human happiness which comes from satisfying its inexhaustible wants.
And yet there is something lacking in this happiness and something unsatisfying to human beings in this satisfaction.
The only real overlap between most humans is that, among often many other goals, we mostly seek to reduce life time misery and increase happiness in ourselves and, usually, those around us.
Far from condoning every destruction of nature that is executed in the name of human purposes, the maximal happiness principle prescribes such sacrifice only when the human possibilities are thereby greater than they would otherwise be.
A Whiteheadian political theory, then, should have due regard for the biological and «material» conditions of human existence, recognizing that these yield their own measure of self - enjoyment.11 Also included in private happiness are the nonshared aspects of the individual's dialogue with himself or herself.
With respect to the teleology of the universe, humans are in principle equals, and the proper principle for ethical deliberation is maximal happiness as such.10
In large measure, however, these relations are not preconditions for but properly a part of the public world, i.e., they yield happiness beyond some minimal degree because nature is, as it were, taken into the human community.
Granting that inequalities of potential exist in human individuals, these inequalities are too slight and too subject to change (i.e., neither extreme nor enduring) to conclude that the maximal happiness of one group is coincident with the maximal importance of the rest.
Happiness has been explored in terms of the relations between humans and their past, the objection goes, while the relation of human action to the future has been ignored.
In any case, I wish to make clear that both terms are used here in a broader sense, such that the liberal view of interest (or self - interest, or happiness) is simply one of the alternatives.2 In speaking of a private view of self - interest, I mean that human community is thought to be solely instrumental to, i.e., not constitutive of, happinesIn any case, I wish to make clear that both terms are used here in a broader sense, such that the liberal view of interest (or self - interest, or happiness) is simply one of the alternatives.2 In speaking of a private view of self - interest, I mean that human community is thought to be solely instrumental to, i.e., not constitutive of, happinesin a broader sense, such that the liberal view of interest (or self - interest, or happiness) is simply one of the alternatives.2 In speaking of a private view of self - interest, I mean that human community is thought to be solely instrumental to, i.e., not constitutive of, happinesIn speaking of a private view of self - interest, I mean that human community is thought to be solely instrumental to, i.e., not constitutive of, happiness.
Goes on prove that happy people are those that don't let the faulty human reasoning come in the way of their happiness!
After all, one or more individuals may prefer political participation, in which case human community becomes constitutive of happiness, until those preferences change.
Moreover, the suffering that can be inflicted through disturbance within the human body indicates the extent to which general biological health and «material» security constitute happiness, although the fact that these ends dominate the lives of most people in the contemporary world indicates how far short of its possibilities the human race remains.
Less polemically but still in the Enlightenment tradition, Montesquieu used the example of the reducciones in his Spirit of the Laws to work through questions about the common good and the role of the state in procuring human happiness.
We all seek happiness and fulfilment, and we who believe know that these come from God alone; many others, however, seek happiness elsewhere and, while this may satisfy them for a while, it can not answer the fundamental questions that arise in the human heart.
John Paul saw how women can continue Christ's selfless love in a way that teaches the world the meaning of holiness and true human happiness.
• Materialism as the sole basis for human happiness and success, a materialism that is blind to the deeper joy that is possible in adversity or prosperity.
In vain would that man claim the tribute of patriotism, who should labor to subvert these great pillars of human happiness, these firmest props of the duties of men and citizens.
The joy of the gospel of marriage springs from charity: 2 the same charity that compels bishops3 to faithfully proclaim the good news of marriage revealed in Christ; the same charity that is inseparable from the Truth, who frees the human person and reveals to him what it means to be human.4 Only in Jesus does every human being discover what it means to be truly human, to be made for God and to live in relationship with God, to have true happiness.
When in the course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation — We hold these truths to be self - evident, that all men are created equal, that they are endowed by their creator with certain unalienable rights, that among these are life, liberty and the pursuit of happiness.
«The institutions of men are, by analogy, the sacramentalisation of society in the natural relations of men one to another, and thus even the civic institutions of men, to be totally focused, must embody something of this underlying relationship to God as the source of human truth and the dynamism of natural human happiness.»
Using Berdyaev and Whitehead as support, he castigates a «mere spectator God» who surveys human suffering while remaining in a state of happiness.
If they financially support an effort to deny a group of human beings a basic human right, one that the Declaration of Independence declared to be «inalienable» (the pursuit of happiness), then yes, they are in point of fact spreading hate.
In recent years, conservative Aristotelian - Thomists like Patrick Deneen and Alasdair MacIntyre have made the argument that a moral philosophy entailing a substantive account of human happiness or fulfillment is simply incompatible with the American liberal - democratic political order.
In a piece entitled «The happiness of pursuit», in Time magazine July 2013, we read: «All human beings may come equipped with the pursuit - of - happiness impulse — the urge to find lusher land just over the hill, fatter buffalo in the next valley — but it's Americans who have codified the idea, written it into the Declaration of Independence and made it a central mandate of the national character.&raquIn a piece entitled «The happiness of pursuit», in Time magazine July 2013, we read: «All human beings may come equipped with the pursuit - of - happiness impulse — the urge to find lusher land just over the hill, fatter buffalo in the next valley — but it's Americans who have codified the idea, written it into the Declaration of Independence and made it a central mandate of the national character.&raquin Time magazine July 2013, we read: «All human beings may come equipped with the pursuit - of - happiness impulse — the urge to find lusher land just over the hill, fatter buffalo in the next valley — but it's Americans who have codified the idea, written it into the Declaration of Independence and made it a central mandate of the national character.&raquin the next valley — but it's Americans who have codified the idea, written it into the Declaration of Independence and made it a central mandate of the national character.»
And a ton of good trusting in God's plan of suffering and happiness will do the billions of humans who just happen to be believing in the wrong God as this moment.
God / Jesus / Holy Spirit is validly evidenced as «matter» /» human» /» oxygen» but in «E.O» the «Total Body» is «Hope» /» Love» /» Happiness».
In the history of Western philosophy, the terms pleasure, happiness, and satisfaction have been those most commonly used to describe what is valuable in and about human subjectivitIn the history of Western philosophy, the terms pleasure, happiness, and satisfaction have been those most commonly used to describe what is valuable in and about human subjectivitin and about human subjectivity.
The conception of human welfare according to its ideologues is to be brought about by the increase in material goods and wealth and not by the fostering of human happiness.
Humans, because of their addiction to drama, suffering and conflict must realize they are all swimming in a limitless soup of energy and all are worthy of this, all humans must work to get rid of their addiction to drama, suffering and conflict and love and respect each other and help each other achieve happiness and live in peace.&Humans, because of their addiction to drama, suffering and conflict must realize they are all swimming in a limitless soup of energy and all are worthy of this, all humans must work to get rid of their addiction to drama, suffering and conflict and love and respect each other and help each other achieve happiness and live in peace.&humans must work to get rid of their addiction to drama, suffering and conflict and love and respect each other and help each other achieve happiness and live in peace.»
(For instance, on the very day on which I write this page, the post brings me some aphorisms from a worldly-wise old friend in Heidelberg which may serve as a good contemporaneous expression of Epicureanism: «By the word «happiness» every human being understands something different.
Begin to drop a providentially active God from this picture, and we get a vision of life that makes human happiness central and sees us as beings whose dignity lies chiefly in enacting that benevolence in ordinary life.
In contrast to television «s worldview that we are basically good, that happiness is the chief end of life and that happiness consists of obtaining material goods, the Christian worldview holds that human beings are susceptible to the sin of pride and will - to - power, that the chief end of life is to glorify God and enjoy him forever, and that happiness consists in creating the kingdom of God within one «s self and among one «s neighborIn contrast to television «s worldview that we are basically good, that happiness is the chief end of life and that happiness consists of obtaining material goods, the Christian worldview holds that human beings are susceptible to the sin of pride and will - to - power, that the chief end of life is to glorify God and enjoy him forever, and that happiness consists in creating the kingdom of God within one «s self and among one «s neighborin creating the kingdom of God within one «s self and among one «s neighbors.
Augustine and Aquinas, of course, do argue for a plan in history and for a human end of happiness — and for the reality, if one is not too squeamish to use the word, of heaven.
This makes Harris a consequentialist and places him squarely in the utilitarian tradition of John Stuart Mill who labored to give a qualitative account of the kinds of goods at play in the maximization of human happiness.
If MacIntyre is captive to the terms of this disjunction, it is because, with Aristotle, he fails to distinguish adequately two branches of knowledge: eudaimonology, the object of which is human happiness and the means to attain it; and ethics, the object of which is human conduct in the light of reason as differentiating good from evil.
In the cyclical view the historical process can have no significance, and human beings may properly seek to extricate themselves from it; in the Jewish view history is getting somewhere and the happiness of humankind is in their aligning themselves with the purpose that runs through it and hence sharing in the accomplishment of that purpose in the «end.&raquIn the cyclical view the historical process can have no significance, and human beings may properly seek to extricate themselves from it; in the Jewish view history is getting somewhere and the happiness of humankind is in their aligning themselves with the purpose that runs through it and hence sharing in the accomplishment of that purpose in the «end.&raquin the Jewish view history is getting somewhere and the happiness of humankind is in their aligning themselves with the purpose that runs through it and hence sharing in the accomplishment of that purpose in the «end.&raquin their aligning themselves with the purpose that runs through it and hence sharing in the accomplishment of that purpose in the «end.&raquin the accomplishment of that purpose in the «end.&raquin the «end.»
54 Human experience of frustration and pain as well as joy and happiness in the agricultural process served as a sign of the divine activity of the Kingdom of God.
This occurs when we think of heaven as the place of salvation and when we ask what must we do to «get in,» or when we think of heaven or salvation as requiring a way of life on earth that really limits our happiness or natural desires or human goals.
The readings offer four distinct perspectives on the nature and attainment of happiness, each of which will serve as the springboard for the discussion of a different set of issues in relation to the search for human ful llment: participation in public life, self - control and education, the longing for God, and the confrontation of death.
In brief, philosophy and literature were different means by which the same goal was sought: eudaimonia, a key word often translated as «happiness» but more accurately rendered (by Nussbaum among many others) as «human flourishing.»
Then and there I vowed to use whatever power that I had for good and against evil, to promote what is best in people, to work to free people from their self - imposed prisons, and to work against systems that pervert the promise of human happiness and justice (p. 179).
The problem is much more radical: the modern West's rejection of objective morality, grounded in divine wisdom and intrinsic to human nature, the knowing and following of which is the only path to individual happiness and a just social order.
A perhaps less consistent version of that thought is already present in Locke: The most distinctively human natural characteristic is the pursuit of happiness, and not happiness itself.
The Darwinian metaphor of evolution was used to express a faith in a Historical future, in either the coming end of History (Marx) or a more indefinite perfectibility in which our alienating technological progress would finally be ennobled by a corresponding moral progress (say, John Stuart Mill or Walt Whitman) that would be the source of the elusive human happiness promised by modern liberation.
And Locke and Rousseau do agree, after all, that the consequence of satisfying one human need is to create another and more difficult need to satisfy, and so people become increasingly rational and industrious in their increasingly Historical pursuits of happiness.