Sentences with phrase «human movements from»

Not exact matches

For now, the rush to quantify the human body, to assign numbers to its movement and metabolism, is still a one - way street: information flows from us to a smartphone.

Networks from Canada and Quebec, representing labour unions; Indigenous, farmers, and migrant groups; environmentalists; women's organizations; international solidarity groups; student movements; and human rights organizations will join their American and Mexican counterparts at the historic Antiguo Palacio de Escuela de Medicina in Mexico City.

May 26 and 27, 2017 at the Palacio de Minería, Calle Tacuba 5 in the Historic Centre of Mexico City «We call on social movements, trade unions, farmers, indigenous nations, migrants, environmentalists, human rights groups and all other interested sectors / organizations from Mexico, United States and Canada to come together to strengthen trinational work in the -LSB-...]

Whereas many animal charities draw funds primarily from within the movement (e.g., from other animal advocates and animal charities), GFI is seeking to reach potential donors whose primary interests are in environmental protection, the sustainability of the global food system, and human health.

Twenge and Campbell are drawing here on research from the so - called positive psychology movement, which recently has attempted to shift the focus of psychological research away from disease and disorder to a study of the character strengths that make for happiness and human flourishing.

The fathers of Vatican II specified some of those reservations in Gaudium et Spes, cautioning that the movement to respect human rights must be «protected from all appearance of mistaken autonomy.»

Chapter of Romans, with its account of humanity's movement from God toward idolatry, has furnished the text for countless sermons claiming that homosexual behavior signifies the lowest depths of human depravity.

Consequently one feels less inclined to reject as unscientific the idea that the critical point of planetary reflective consciousness which is the result of the forming of humanity into an organized society, far from being a mere spark in the darkness, corresponds on the contrary to our passage (by a movement of reversal or dematerialization) to another face of the universe: not an ending of the ultra-human but its arrival at something trans - human at the very heart of reality.

Speciesism is universally condemned within the animal rights movement (as distinguished from animal welfare advocacy), which holds, in the words of PETA's Ingrid Newkirk, «There is no rational basis for saying that a human being has special rights.

Two and a half centuries later the German philosopher Immanuel Kant, in the «Preface to the Second Edition» of his Critique of Pure Reason (1787), appropriated this «Copernican Revolution» in thought for his own shift from the presumed objectivity of what we know to the act of conscious knowing itself.2 It remains a contestable assessment because the movement is precisely in the opposite direction: After Copernicus, we humans are no longer understood to be in the center of the universe, whereas Kant concentrated precisely on the subjectivity of individual knowing.

In the development of human thought and perception, the shift from primary orality to vowelised literacy involves the movement from an implicit sense of things in concrete operational thinking to explicit concepts articulated through abstract thinking.

As other denominations retreated from activism to a more pietistic inwardness, the UUs were already feeling disenchantment with encounter, sensitivity and human potential movements.

Jenkins, on the other hand, describes appreciatively theological schools, from the Orthodox doctrine of theosis to Teilhard de Chardin to the modern «creation spirituality» movement, which one way or another allow humans to share with God in the evolution of the world to a glorious transformation ¯ although, as Jenkins points out, there's a danger that that could veer off into anthropocentric management.

The English reformer William Wilberforce, after successfully leading the struggle to abolish slavery from the British empire, sponsored Parliament's first bill to protect animals — at the same time that movements for human rights began.

I argued that the humanity of the Crucified Jesus as the foretaste and criterion of being truly human, would be a much better and more understandable and acceptable Christian contribution to common inter-religious-ideological search for world community because the movements of renaissance in most religions and rethinking in most secular ideologies were the results of the impact of what we know of the life and death of the historical person of Jesus or of human values from it.

The history of the human city may be read in biblical terms as a movement from Rameses to the New Jerusalem.

Movements such as de-colonization, the rise of Communism — especially the expulsion of missionaries from China by the Communists — and the attempt to vindicate Human Rights culminating in the United Nation's Universal Declaration of Human Rights (1948) have direct and indirect impact on mission understanding.

Less than a decade ago, during the national debate on ENDA (The federal Employment Non-Discrimination Act), a major beach - head in the gay movement, 68 percent of respondents in a poll of gays and lesbians commissioned by the Human Rights Campaign (HRC) said it was acceptable to exclude their T colleagues from the protections sought in this legislation.

The revolutionary is one who cuts himself off from the sinful past of the human race in a movement of «repentance» that leads to the setting up of another closed - up, unfree sphere of existence.

All movements for human welfare can be interpreted in terms of this desired release of life from pinching handicaps into fulfillment and abundance.

everyday, christians pray fo this country, our leaders, troops, the economy, values and morality, and all we get back is hatred from abortion groups, gay right movements and other form of wayward beleifs with the sole purpose of reducing humans to the same level as animals.

It is therefore not wrong to interpret cosmos itself as a movement from mechanical matter through organic life to the spiritual human selfhood, and to interpret human history itself as the evolutionary or revolutionary enlargement of the human selfhood and its spiritual self - determination and its social and cosmic responsibility.

This, of course, is in accordance with our earlier comments about direction or routing; and any accurate portrayal of human existence is to be found, not in some static cross-section at this or that moment, but rather in the movement which that existence is taking from the past, through the present, towards the future.

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.

After all, the science of chemistry did evolve out of alchemy, i.e. the attempt to turn simple metals into gold; and the science of astronomy developed out of astrology, i.e. the attempt to read human destiny from the movement of the stars.

Have you ever noticed that three of the biggest movements in human intellectual development, the Enlightenment, the Reformation and the Renaissance, are all defined by their movement AWAY from religion and supersti.tion.

Instead, I find increasingly within the animal rights movement and within discussions of environmental ethics (although less so there) a perspective that illustrates just how alienated from the rest of nature the human species has become.

Kierkegaard describes this movement toward God, or this being met by God, in terms which remove it from any recognizable human experience.

The frequent movement from place to place that characterizes life in industrialized countries weakens the wider range of human relationships.

The properties of the chemical substances, a plant's movement towards the sun and its ability to produce oxygen from carbon dioxide are very useful to humans in general and can be very useful to designers.

Humans Discover Before Presuming From the standpoint of the proposal of a new synthesis which is core to the aims and ideals of the Faith movement, we wish to draw attention to one problem in the philosophy of science which we believe needs to be clarified if the key Papal appeal concerning the «broadening of reason» is to come to fruition.

In fact, looking around the world today, the most hopeful sign I see is the human rights movement, which operates from the unprovable and, on its face, improbable moral conviction that all humans are equal and that no human should be abused by any other for any reason whatsoever.

«With Heidegger's philosophy, we are always engaged in going back to the foundations, but we are left incapable of beginning the movement of return that would lead from the fundamental ontology to the properly epistemological question of the status of the human sciences.»

Thus, superimposed on the twofold tightening action of what I have called the geometrical and mental curvature of the human earth — superimposed yet emanating from them — we have a third and final unifying influence brought to bear in regulating the movements of the Noosphere, that of a destiny that is supremely attractive, the same for all at the same time.

Our understanding of the Spirit - illuminated Word must arise from the «mystery of the sovereign freedom of the substance,» the subject matter, which invites us through human words and the movement of the Spirit to «investigate the humanity of the word by which it is told.»

Breaking free of pressure to conform either from any dominant parent or demanding human movement in order to enter into a more fulfilling life takes courage and risks alienation.

It seems unobscure that the species of human freedom endorsed here precludes, at the very least, an immediate movement from ontology to ethics, from the «is» to the «ought,» without the intermediate operation of our functionally ultimate valuation — thus affirming, in part, Sartre's claim: «Ontology itself can not formulate ethical precepts.»

If he could say this by virtue of human calculation, Iphigenia would surely understand him, but from that it would follow that Agamemnon had not made the infinite movement of resignation, and so he is not a hero, and so the utterance of the seer is a sea - captain's tale and the whole occurrence a vaudeville.

The notion of the people, i.e.Minjung, and of small - scale movements and initiatives which represent them, is from the Christian point of view partly a socio - ecclesial vision in the sense of a theological appraisal of the church as social reality in the larger body politic, and partly eschatology in the sense of a vision of the ends worked out within, and ends which extend beyond, human history.

From the early days of human history we have seen one ideological movement after another rise, inspire, become corrupted by political and other power brokers, attract huge numbers of mindless followers who are trying to fill the empty hole in their pointless lives, and then ultimately disappear in a corrupt mess.

The natural law is a body of unchanging moral principles known not from revelation (though parallel to it) but by reason, principles regarded as a basis for all human conduct: to speak in this way of «the humanisation of sexuality» is simply the understanding of the natural law in particular human circumstances: there is no movement away from natural law - say, to revelation or ecclesial authority; we are stillwithin its ambit.

Analogous to this are also feelings, consciousness, and intentions, which the child initially attributes to all beings and eventually limits to animals and humans; typically, as the previous statements about passivity and self - movement indicate, feelings, consciousness, and intentions are explicitly taken away from «things.»

What I set out to show, and hope to have shown, is that, viewed from a certain angle, the internal stir of the Cosmos no longer appears disorderly: it takes a given direction following a major axis of movement at the completion of which the human phenomenon becomes detached as the most advanced form of the largest and most characteristic of cosmic processes, that of in - folding.

It saw the publication of Reinhold Niebuhr's Moral Man and Immoral Society, which contains basic diagnoses of tendencies in human history that are still true: One can not escape from sin by refusing to relate oneself to movements that seek to develop the power of self - defense among the powerless.

The use of artistic expression to enhance the words and movements of the ritual is inseparable from the human need to be creative.

Resentment is a withdrawal from the possibility of life and movement, a negative reaction to the painfulness of the human condition whereby we submit to guilt and alienation by condemning every possibility of accepting and affirming life.

We can identify a human agent by his body, even if we distinguish actions from bodily movements.

Always, however, resentment is a flight from life, an evasion of the human condition, an assault upon all life and movement as the way to the dissolution of pain.

Hegel started from the belief that, as he said of the French Revolution, mans existence centres in his head, i.e., in thought, inspired by which he builds up the world of reality».2 In his greatest work, the Phenomenology of Mind, Hegel traces the development of mind or spirit (Geist), reintroducing historical movement into philosophy and asserting that the human mind can attain to absolute knowledge.

Take, for instance, St Augustine's use of a human being's mental capacities as an analogy of the processions of the Divine Persons in the Trinity: just as the Son proceeds from the Father and the Holy Spirit from the Father and the Son, a concept in the human mind is conceived (or born) in the intellect and from this breaks forth a movement of love in the will.