Sentences with phrase «human justice in our society»

It is only as this fact is more fully recognized and wrought into our living that we shall have any semblance of human justice in our society.

Not exact matches

In chiding Justice Kennedy he wrote: «It is one thing for a society to elect change; it is another for a court of law to impose change by adjudging those who oppose it hostis humani generis, enemies of the human race.»

In the meantime, wherever Christ's standards of peace and justice are observed to any degree, to that degree the kingdom is anticipated, and to that extent God's ideal for human society is displayed.»

Feminism challenges the legitimacy of sex roles Along with other social movements, feminism is rooted in the critique that a society so constructed that certain people and groups profit from inequalities — between men and women, rich and poor, black and white, etc. — is a society in which money is more highly valued than love, justice, and human life itself.

It may well be said that the [acceptance of man] in - spite - of [his sin] character of the Christian faith, by means of prophetic criticism and the «will to transform» based upon divine justice, functions as a militant element in the realm of human society and history, whereas the just - because - of [human sin and selfishness acceptance] nature of Buddhist realization,... functions as a stabilizing element running beneath all social and historical levels.

In doing this, we have also seen how one of the consequences of authentic preaching is a determination, established in the hearts and minds and wills of those who have assisted at worship, to give themselves more fully to the service of God — as «co-creators», in Whitehead's fine word, with God in the great work of «amorization», establishing in this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibilitIn doing this, we have also seen how one of the consequences of authentic preaching is a determination, established in the hearts and minds and wills of those who have assisted at worship, to give themselves more fully to the service of God — as «co-creators», in Whitehead's fine word, with God in the great work of «amorization», establishing in this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibilitin the hearts and minds and wills of those who have assisted at worship, to give themselves more fully to the service of God — as «co-creators», in Whitehead's fine word, with God in the great work of «amorization», establishing in this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibilitin Whitehead's fine word, with God in the great work of «amorization», establishing in this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibilitin the great work of «amorization», establishing in this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibilitin this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibilitin others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibility.

Sociological theology has focused on questions of justice, but as it has recognized that the effects of human beings on their environment are having seriously deleterious consequences for humanity, it has extended its concern to questions of the sustainability of human society.23 Yet in practice the difference of the amount of attention given to these two issues of justice and sustainability still leads to opposing judgements on important issues.

What is remarkable is the human capacity — in spite of this intensive societal indoctrination — to perceive where justice demands change, to discover that one's society or one's peers are morally wanting.

Her political theology is a matter of loyalty to Jesus and strenuous exertion to achieve justice and righteousness in human society.

Then, a social gospel in the form of the call to increase both love and justice in human society at manifold points is not only acceptable but imperative.

There are elements of justice, of freedom, even of brotherhood to be achieved through human effort in society.

God's covenant with Noah which asks fallen humanity to establish a society based on reverence for life and a legal justice that protects the innocent human beings from the murderer who is around; and God's call to Moses to liberate the Israelite people from Pharaoh's slavery; and God permitting monarchy with new perils of oligarchy to destroy the more human Tribal Federation to liberate the Israelites from the technically superior Philistines in Palestine; and Paul's doctrine that the Roman State, which he knew had its role in crucifying Jesus.

The constitution of a society prescribes the forms of justice only when it provides for that kind of interaction among individuals, and between individuals and the physical environment, which creates the human mind, and which sustains that scope of understanding, power of action and richness of appreciation which is distinctively human in contrast to the lower animals.

Such notions have little or nothing to do with love; they are a matter of human justice which may be a mode of love's expression in certain situations but they are also very misleading because love is ultimately not concerned with «justice» in the vulgar sense — it is above justice, whose interest is either retributive or distributive, for the interest of love is with persons, persons in society with their fellows, and the fulfillment of selves in the giving - and - receiving which is mutuality or union.

To be a light is to follow this God, struggling to bring about social justice in our society, to safeguard human rights and to work for peace and reconciliation.

God intended equality among men; but «private property, slavery, imperialism, the State itself, appear in post-Fall society as regulations of God to preserve nature, which is always being disrupted by sin».26 Justice thus appears as the rough, necessary, coerced order of human societies which is not wholly antithetical to love, since it serves the purpose of God in the creation and history.

from individualism in religion and society to corporate existence; from spiritual and economic selfishness to the truth of the community and of the world which God loves; from rigid doctrines of private property to the original purposes for which God gave his earth to his human family; from privatization of life to Trinitarian communion; from ritual preoccupations to pursuit of justice; from law to grace and from sacrifices to mercy.

Therefore while keeping love as the essence of humanness and, therefore, the criterion and goal of all human endeavor, human society today has to eschew utopianism and organize itself as power - structures based on a sense of the moral law of structural justice and utilize even the coercive legal sanctions of the state to preserve social peace and protect the weaker sections of society in a balance of order, freedom and justice.

A Christian community has the responsibility to work for peace in freedom and justice in human society, against hatred and violence.

Thus in biblical thought, there are two divine covenants with humanity operating in the face of evil created by human self - alienation from God — one, the covenant of redemptive grace with Abraham which ends in the Messianic Kingdom of Love and the other, the covenant with Noah of protective law of reverence for life and later with Moses of the Ten Commandments for the preservation of rough justice in society.

The real struggle in all religious communities is for spiritual reformation opening themselves to enter into dialogue with other religions and with secular humanist ideologies regarding the nature and rights of the human person and the meaning of social justice enabling to build together a new spiritually - oriented humanism and a more humane society.

Modernity is represented by three forces - first, the revolution in the relation of humanity to nature, signified by science and technology; second, the revolutionary changes in the concept of justice in the social relations between fellow human beings indicated by the self - awakening of all oppressed and suppressed humans to their fundamental human rights of personhood and peoplehood, especially to the values of liberty and equality of participation in power and society; thirdly, the break - up of the traditional integration of state and society with religion, in response to religious pluralism on the one hand and the affirmation of the autonomy of the secular realm from the control of religion on the other».

Therefore while keeping love as the essence of humanness and therefore the criterion and goal of all human endeavour, human society today has to eschew utopianism and organize itself as power - structures based on a sense of the moral law of structural justice and utilize even the coercive legal sanctions of the State to preserve social peace and protect the weaker sections of society in a balance of order.

If religion is concerned with ultimate Truth or God, it can not but have its implications for the whole of life, private and public, and therefore the fundamental human right of religious freedom should include the right to express religious faith in prophetic ministry in society and politics in the name of justice.

Process thinkers encourage sociologists, political scientists, psychologists, historians, and scholars in other disciplines to take a more holistic approach, taking into account and doing justice to how human organisms interact not only with the human environment of their cultures and societies but also the non-human environments of which they are a part that are throbbing with life, energy, and creativity.

The workshop was held as part of a new programme entitled Development and the Implications for Law, Justice and Society, which will engage with practitioners and policymakers from developing countries, major donors, and international agencies to examine the interaction between law and socio - economic development, democracy and human rights in post-Communist countries, in Africa, in Arab nations, and in Latin America.

Miscarriage of justice is one horrible horrible thing that could ever happen to human society; it could result in the victims being further victimized; it could produce retaliatory fascism crimes directly from the judicial system;

When I found they tried to hide from me for ever, I have the braveness and candidness to post my testimony and evidence on the web, into the light for public scrutiny; By contrast, ZZZ / YYY / VVV continue to hide their real identities and materials they made up (e.g. Gabriele Scheler's recanted testimony) to mess up this case in the darkness, which leaves room for ZZZ / YYY / VVV to crook justice on their hands; I believe ZZZ / YYY / VVV had colluded with Scheler and Thrun to terrorize / extort authorities, as well, which should be another set of crimes from them against human society;

Mr President is in no doubt an internationally respected Nigerian leader with a heart of gold who has worked tirelessly to ensure a better society with his unwavering message of justice, compassion, peace and human dignity which has made him an inspiration to people around the world.»

In response to a Department of Justice request for public comment on advancing forensic science, the American Association for the Advancement of Science, along with the American Chemical Society, Federation of Associations in Behavioral and Brain Sciences, and the Human Factors and Ergonomics.In response to a Department of Justice request for public comment on advancing forensic science, the American Association for the Advancement of Science, along with the American Chemical Society, Federation of Associations in Behavioral and Brain Sciences, and the Human Factors and Ergonomics.in Behavioral and Brain Sciences, and the Human Factors and Ergonomics...

In order for small, roving bands of nomadic humans to evolve into the organised societies we see today, social institutions such as government, a justice system and formal education needed to develop.

The program's long - standing commitment to the problems of human rights and the legacy of apartheid in South Africa led it to help found the African Transitional Justice Research Network (ATJRN) to assist local researchers and civil society organizations in African countries to effectively evaluate transitional justice mechanisms and strengthen human rights advocacy on the African conJustice Research Network (ATJRN) to assist local researchers and civil society organizations in African countries to effectively evaluate transitional justice mechanisms and strengthen human rights advocacy on the African conjustice mechanisms and strengthen human rights advocacy on the African continent.

We must join together to bring forth a sustainable global society founded on respect for nature, universal human rights, economic justice and a culture of peace to avoid barbarism that would result in the maintenance of the current economic model.

The standard of political and moral performance required to consider should be the following: 1) increase of solidarity among the inhabitants of the country; 2) increase in the practice of social justice by organs of government and civil society; 3) increase in the distribution of income and wealth among the population; 4) increase of measures to preserve and care for nature; 5) increase in policies for integral development of education in accordance with the highest human values; 6) advances in the realization of the collective will of the citizens; 7) improvement of political institutions; 8) success in combating corruption measured by its reduction; 9) increase in the exercise of citizenship with the effective participation of citizens in government decisions and fight for expansion of their rights; and 10) increase of contribution of public and private organizations to the political, economic, social and environmental development of the country.

Situated on a site in Montgomery, Alabama where enslaved people were once warehoused, the museum and the National Memorial for Peace and Justice are part of the Equal Justice Initiative (EJI), committed to ending mass incarceration and excessive punishment in the United States, to challenging racial and economic injustice, and to protecting basic human rights for the most vulnerable people in American society.

Building on this critique, Speth goes on to conclude in his book that: (1) «today's system of political economy, referred to here as modern capitalism, is destructive of the environment, and not in a minor way but in a way that profoundly threatens the planet» (2) «the affluent societies have reached or soon will reach the point where, as Keynes put it, the economic problem has been solved... there is enough to go around» (3) «in the more affluent societies, modern capitalism is no longer enhancing human well - being» (4) «the international social movement for change — which refers to itself as «the irresistible rise of global anti-capitalism» — is stronger than many imagine and will grow stronger; there is a coalescing of forces: peace, social justice, community, ecology, feminism — a movement of movements» (5) «people and groups are busily planting the seeds of change through a host of alternative arrangements, and still other attractive directions for upgrading to a new operating system have been identified» (6) «the end of the Cold War... opens the door... for the questioning of today's capitalism.»

Media Legal Defence Initiative, the Open Society Justice Initiative, Index on Censorship, English PEN, Global Witness and Human Rights Watch jointly intervened in the case to express serious concern about the costs of defending libel and privacy claims in the UK.

The panel consisted of Supreme Court of Canada Chief Justice Beverley McLachlin, Justice Marta Cartabia of the Constitutional Court of Italy and Judge András Sajó of the European Court of Human Rights at the International Society of Public Law conference in Copenhagen earlier this month.

Human beings are inextricable and non-ignorable, because justice is a measure of how people get along in society, and people are inevitably and constantly mixing in society and getting along more or less well.

Legal principle must try «to keep the law abreast of the society in which [the judges] live and work»: «If the law should impose upon the process of «growing up» fixed limits where nature knows only a continuous process, the price would be artificiality and a lack of realism in an area where the law must be sensitive to human development and social change... Unless and until Parliament should think fit to intervene, the courts should establish a principle flexible enough to enable justice to be achieved by its application to the particular circumstances proved by the evidence placed before them.»

Technology has forever altered future law by furthering human rights and access to justice, while big data and analytics play an increasingly larger role in society in general and the legal world in particular.

This week, West Coast LEAF is at the BC Court of Appeal in coalition with the Community Legal Assistance Society (CLAS) speaking out for homeless people's right to access justice under the BC Human Rights Code.

Leslie takes a particular interest in access to justice, and human rights, and has been a member of the Law Society's International Action Team on human rights.

Our challenge will be to identify troubling new trends in society that could pose threats to access to justice, human rights, and the rule of law.

He was also described by The Times as «a rising star of the Criminal Bar» and was shortlisted by Liberty, Justice and the Law Society as Human Rights Barrister of the Year in 2009.

Born 1977; master's degree in law and master's degree in international relations (Charles University in Prague); diploma in English law and the law of the European Union (University of Cambridge); Magister Juris (University of Oxford, St. Edmund Hall); Doctor of Laws (European University Institute, Florence); studies at the Université libre de Bruxelles and the University of Queensland (Australia); Legal Secretary to the President of the Supreme Administrative Court of the Czech Republic (2005 - 09) and Head of the Research and Documentation Department of that court (2008 - 09); qualified to perform the duties of a judge in the Czech Republic (2009); Fellow (2011 - 12) and Research Fellow (2013 - 16) at the Institute of European and Comparative Law of the University of Oxford; Professor at the College of Europe in Bruges (2013 - 15); Member of the Board of Appeals of the Czech National Bank (2013 - 15); Ad hoc judge at the European Court of Human Rights (2013 - 15); Co-founder and President of the Czech Society for European and Comparative Law; lecturer and visiting professor at numerous universities in Europe and elsewhere; author of numerous publications in the field of EU law, European human rights, comparative (public) law and legal theory; Advocate General at the Court of Justice since 7 October Human Rights (2013 - 15); Co-founder and President of the Czech Society for European and Comparative Law; lecturer and visiting professor at numerous universities in Europe and elsewhere; author of numerous publications in the field of EU law, European human rights, comparative (public) law and legal theory; Advocate General at the Court of Justice since 7 October human rights, comparative (public) law and legal theory; Advocate General at the Court of Justice since 7 October 2015.

He is a member of the Law Society of Upper Canada and the New York State bar and has appeared as counsel and advocate in leading cases before the International Court of Justice, the International Criminal Court, the Permanent Court of Arbitration, the International Tribunal for the Law of the Sea, the European Court of Human Rights, and the Supreme Courts of Canada and the United States.

However, in the Social Justice Report 2006 I identified that an «information gap» exists in Australia that inhibits the use of a human rights framework by many Indigenous peoples and other civil society groups.