Sentences with phrase «human life problem»

Not exact matches

The Internet, by his estimation, «is the best tool we've ever developed as humans,» and while most for - profit startups realize this, «the nonprofits that are solving some of the most important problems in the world — that are trying to save lives and provide education — are not adopting it fast enough.

E. coli is among a vast array of bacteria that live in the human gut and which cause no problems.

The Secret Life of the Grown - Up Brain: The Surprising Talents of the Middle - Aged Mind (Viking) is a roundup of the most recent science on how the human brain ages, as well as a guide to «toning up your brain circuits» to better weather the onset of age — which is itself a relatively new problem for humankind, writes author Barbara Strauch, The New York Times «s deputy science and health and medical science editor, whose earlier book, The Primal Teen, considered the teenage brain.

Its human nature to always be on the lookout for something newer and better, and unfortunately we have a tendency to associate the two together in our thinking that technology can provide the perfect answer to all of life's problems.

In Asia, while problems remain, many economies have made important advances in human rights — particularly in raising living standards.

Humans are a separate species, so we have similar desires and problems no matter where we live or what time period we live in.

so, if God created humans, they would all be perfectly formed, experience absolutely no health problems of any kind, and either live forever, or evaporate into thin air upon reaching their 100th birthday?

Islam and or Muslims are not to be afraid off it is the Fear of the unknown that is the weakness of us humans is kept us in our shells until and unless we have an open heart and open mind we will never be able to find the Truth, The Truth that will give us Peace and make us love each other in solving the problems of this short temporary life, As a matter of fact all the Prophets brought in one and same message check the following link.

At least one place Lewis explains this problem was in the Screwtape letters, where a demon exclaims, «How much better for us if all humans died in costly nursing homes amid doctors who lie, nurses who lie, friends who lie, as we have trained them, promising life to the dying, encouraging the belief that sickness excuses every indulgence, and even, if our workers know their job, withholding all suggestion of a priest lest it should betray to the sick man his true condition!»

By extension, evolving from less advanced life forms is distasteful to those same individuals, as that necessitates a point in evolution at which humans are not really humans at all in the modern sense, which then brings up problems such as «do slugs go to heaven?»

Perpetua was willing to give up her life for her religion, but apparently had no problem owning another human being as a slave.

rea · son — noun / ˈrēzən / a.Think, understand, and form judgments by a process of logic — humans do not reason entirely from facts b.Find an answer to a problem by considering various possible solutions c.Persuade (someone) with rational argument — I tried to reason with her, but without success» I accept nothing on faith» can you prove we evolved from primates or that life started by random chance?

Rather, the new NIV here makes it possible for English readers to discover a more Catholic or Orthodox or truly Lutheran Paul, one who teaches that the problem with the Jewish law is its ethnic and temporary character and that human salvation concerns our real sacramental participation in divine life, real transformation, and ultimate resurrection.

Austin: Your problem is that you like to THINK you are deserving of this so - called place named heaven over someone who has NEVER put others lives at risk and ha kept an open - mind... it is that arrogance that makes you a pathetic human.

The problem is that a basic tenet of classical liberalism — a tenet generally accepted in the Western world by «liberals,» as well as by many «conservatives» — is that differences regarding fundamental principles of human nature and morality are not a threat to social and political life.

In this sense, the human mind exhibits a resolution to a problem which first emerges with life itself; namely, the reconciliation of security and adventure: «The universe is to be conceived as attaining the active self - expression of its own variety of opposites, of its own freedom and its own necessity, of its own multiplicity and its own unity» (PR 531).

But what we do insist upon is that in the final analysis of any human problem, we have to raise these ultimate religious questions if we are to have any adequate understanding of what fulfills a human life.

Their conviction raises a very difficult issue, a thorny and uncomfortable problem: how to live with people with whom we disagree on basic issues of human life.

The first step toward a possible solution of this fundamental problem of human life... is to recognize the legitimacy of both these elements of our being.

Because apparently human lives are the problem?

Thus in dealing with the real human problems, such as the relief of suffering, the adjustment of personality, the release from fear and ignorance, the care of the physically or mentally defective or of the aged and infirm, there is nearly always a desperate shortage of living agents, and among their small number the cozily non-committed agnostic is very rarely to be found.

You have no problem with human - life - sperm being «killed» eliminated; I have no problem with human - life - sperm - egg being «eliminated» killed.

These and many others are human problems that emerge every day; and when one is a pastor, life, unperfumed, comes from lots of different directions.

It should be the guide of life, not merely a technical exercise in the analysis of logical problems, but a bold attempt to grasp the structures of reality within the limits of human knowledge and frailty.

The dropping of the atomic bomb, however, and the killing of birdlife by DDT, documented by Rachel Carson's Silent Spring, introduced a new problem: the presence of totally unpredicted (and probably unpredictable) harmful effects on the environment and on human life stemming from actions taken specifically to produce certain benefits.

Funny how creationists adamantly refuse to accept that they evolved from something so almost human as monkey, but have absolutely no problem blindly believing that they came from a mud dummy blown to life by a bearded old white guy.

This was vividly brought home to me recently, reading the vast work of academic moral philosophy On What Matters, by Derek Parfit, in which problems concerning the switching of trolleys from one rail to another in order to prevent or cause the deaths of those further down the line are presented as showing the essence of moral reasoning and its place in the life of human beings.

For Garaudy, religion is an opiate only (1) when it devalues the problems of this life as relatively unimportant, (2) when it conceives God as jealous of the autonomy of man, and (3) when it has recourse to a God of the gaps who supernaturally intervenes to solve human problems (RE 115 - 17).

«If the story of Jesus,» Kaufman remarks at one point, «provides significant insight into and orientation for today's human life and problems, christology can and should continue to have an important place in our theological reflection and our religious devotion; if not, it should be allowed to fall away.

The erotic literature of the age which is so exclusively concerned with one person's enjoyment of another and the pseudo-psychoanalytical thinking which looks for the solution to the problem of marriage through simply freeing «inhibitions» both ignore the vital importance of the Thou which must be received in true presentness if human life, either public or personal, is to exist.

One of the most important intellectual and practical problems of our time is the maintenance of this high estimate of the worth and greatness of human life against the devastating effects of a materialistic philosophy.

The doctrine of forgiveness, the doctrine of the Cross as a symbol of redemption, the myths and the mysteries surrounding the human body and human sexuality, the identification of sin and temptation with femaleness, the Image of God, the mind / body dualism that devalues female life, the depreciation of creation... these are some of the problems Christianity poses, giving subtle sanction to the violence women experience.

It is our hope that this new perspective will throw light on persistent human problems, and open the way to some new assessment of the forms which the spirit of love may be taking in contemporary life.

We live in a world where many of the things the Bible says — God made everything, human beings are responsible for the world's problems, God chose Israel as his special people, sex is only meant for one man and one woman in marriage, Jesus is the only way to God, the wages of sin is death, God is going to judge the earth one day, and so on — are profoundly unpopular.

he deliberately sought human experiences which (1) in their complexity were «true to life,» (2) that touched directly on problems of religion and mental health, and (3) that encouraged free and independent thinking.

If we only put them into practice, along the lines previously discussed, most of the problems that trouble human life would be eliminated.

Is it a problem, a defeat for our religion or do we discover that the interrelationship of people of different religious traditions is of benefit for our life as human beings in this global village?

The Cultural Dimension As culture develops, so too will religion in order that it may answer more adequately the basic problems of human life and to further deepen the synthesis of scientific knowledge with religious knowledge - the principle of evolution is written into the nature of religion, as in all life.

Although this is not the place to discuss at greater length the nature of evil, human sin, suffering, death and the relationship between them, they must find mention here for they constitute the chief problems which continually confront man and make him question whether there is any justice or meaning to be found in life.

To define the good is one of the perennial problems of human life.

A discounting of the importance of disciplined human effort in meeting the problems of life will enfeeble any faith or religion, and it is not Christian.

The problem is when people start taking things that are fundamental to the Bible, like male / female duality and the preciousness of human life established in Genesis 1, and saying, «Eh, these things don't matter,» and then go on to support causes that contradict these foundational values (e.g., gay marriage, abortion).

Reverence for the courageous intelligent response of human beings to the problems and demands of life, the patient discipline of the scientist, the integrity and creative expression of the artist, is a valid theme of Christian theology.

But just here we have to admit the problem of the Christian life appears, for is it not so that our human love is actually egocentric, that under the guise of love to God or neighbor we insinuate our inordinate self - love into our most spiritual efforts?

While I do not believe that good and righteous people who love God will always have life turn out peachy keen, I nevertheless have a big problem with a God who uses humans the way that God uses Job in these two chapters.

Without solving enduring human problems, a medically extended life span could simply set the stage for more of the same social miseries.

Well it seems like Ivan can relax, Michael Peroski has just solved all of our problems: Proceeding from ideology - driven inquiry entails starting from an answer: «Research on human embryonic stem cell should be forbidden because embryos are equivalent to human lives» and working....

Others were restored by Rabbi Akiba.35 Besides the manifest intent of providing a rationalization for the exegetical program of the rabbinic scholars, this tradition also reflects awareness of the problem of forgetfulness of those very questions and their answers on which full human life depends, and the continual need, by means of exegesis, to seek their recovery for contemporary life.

In fact, if we agree with him that human experiences of as brief a duration as one - tenth of a second may be distinguished in consciousness, and if we disregard the problem of whether a sleeping person also experiences at about the same rate of ten occasions per second, then simple arithmetic enables us to conclude that the concrete reality of a human being that lives seventy years is well over two billion individual «selves»!

Here Jacques Monod (1971) would appear to agree with Popper in that he calls the problem of the human central nervous system «the second frontier,» comparing its difficulty with the «first frontier,» the problem of the origin of life itself.