Sentences with phrase «human relations some people»

But just as in the realm of sex there may be people who evidently can not satisfy themselves, as in the realm of food there are gluttons, so in human relations some people seem to have an insatiable desire to use up the time of their friends until they use up their friends.

Not exact matches

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In the survey, we asked people whether they think human rights should be the Canadian government's top priority in its relationship with China, and whether they agree that Canada, in considering its trade relations, should not engage with a communist country with different values and cultures.

It focused on human history in contrast to nature, or on the individual person in relation to God.

To secure a larger combined influence for the Churches of Christ in all matters affecting the moral and social condition of the people, so as to promote the application of the law of Christ in every relation to human life.»

There is no human being apart from relations with other people, with other animals, and with the whole of creation.

For example, since skin color has no demonstrable relation to intellectual ability, esthetic sensitivity, or character, it follows that no significant conclusions about a person's characteristically human behavior can be drawn from the nature of his pigmentation.

When I realize that the particular conclusions generated by the serious reflection that arises from such assumptions have only the authority of those assumptions, then I feel free to turn to another philosophy that includes among its data human persons and their interactions; for my perception of reality is such that these seem to me at least as real and ultimate as sense data and mechanical relations.

• the capacity to reach objective and universal truth as well as valid metaphysical knowledge; • the unity of body and soul in man; • the dignity of the human person; • relations between nature and freedom; • the importance of natural law and of the «sources of morality,»... • and the necessary conformity of civil law to moral law.

Until recently nature was so vast in relation to human beings that people hardly thought their choices mattered to nature.

Now, Gudorf contends, present inroads on this tradition insist that: «1) bodily experience can reveal the divine, 2) affectivity is as essential as rationality to true Christian love, 3) Christian love exists not to bind autonomous selves, but as the proper form of connection between beings who become human persons in relation, and 4) the experience of bodily pleasure is important in creating the ability to trust and love others, including God.»

In this context a relation between human person and divine creativity, although complex, becomes a meaningful question to consider.

People today who appreciate the uniqueness of each human being also sense the relation of this unique.

Rorty chides those who have forgotten Nietzsche's admonition that truth is nothing but «a mobile army of metaphors, metonyms, and anthropomorphisms — in short a sum of human relations, which have been enhanced, transposed, and embellished poetically and rhetorically and which after long use seem firm, canonical, and obligatory to a people» (VPN 46 - 7).

There in the closed room, where one probed and treated the isolated psyche according to the inclination of the self - encapsulated patient, the patient was referred to ever - deeper levels of his inwardness as to his proper world; here outside, in the immediacy of human standing over against each other, the encapsulation must and can be broken through, and a transformed, healed relationship must and can be opened to the sick person in his relations to otherness — to the world of the other which he can not remove into his soul.

One may understand the personality of God as His act — it is, indeed, even permissible for the believer to believe that God became a person for love of him, because in our human mode of existence the only reciprocal relation with us that exists is a personal one.

Another point about the common tradition that requires note if we are to make progress toward sorting out the relation between authority and office is that, within it, authority is a term that is applied in a proper sense only to persons, either the divine Persons of the Trinity or human persons who act on God's persons, either the divine Persons of the Trinity or human persons who act on God's Persons of the Trinity or human persons who act on God's persons who act on God's behalf.

Through Christian education the fellowship of believers (the church) seeks to help persons become aware of God's seeking love as shown especially in Jesus Christ and to respond in faith and love to the end that they may develop self - understanding, sell - acceptance, and self - fulfillment under God; increasingly identify themselves as sons of God and members of the Christian community; live as Christian disciples in all relations in human society; and abide in the Christian hope.

Similarly, because we tend to associate «person» with the human body - mind individual abstracted from his relation to the Thou, we forget that he is only a «person» when he is actually or potentially in such a relation and that the term «personal» applies as much to the relationship itself as to the members of the relation.

It is the book which the Church recommends people to read in order to know about God in His relation to man and the world, to worship Him intelligently, and to understand the aim and the obligations of human life under His rule.

When people count most as representations, human relations suffer, no matter how benevolent the goals.

We may dismiss these young people as «idealistic», even when at the same time they are criticized for being too «realistic» in (say) their approach to human relations, especially in sexual matters.

The Corporeal Nature of Freedom and its Sphere Before speaking of the existence of freedom and in freedom something will have to be said about the specifically human creatureliness of freedom which will clarify the dialectical character of our relation to our own and other people's freedom.

The ecological basis of life, rights of people and persons, of peoplehood and personhood are the concerns which have brought us to fight against the present pattern of development because it exploits and destroys nature and does injustice to nature and human's organic relation to nature.

But the evil is in the tyranny, not in the coercion, In some human relations at least coercion is not only necessary, which Niebuhr of course admits, but also it is an essential element in the growth of the real good of mutuality among free and responsible persons.14

Besides specifying the relation of human and moral values to the truth of the human person, John Paul also makes clear that in the final analysis, values are grounded in God Himself.

World citizenship can be widely extended among all people through the application of the principles of mental health... the problem of world citizenship in relation to human survival needs to be formulated afresh in the light of new knowledge about aggressiveness in man, group tensions and resentments, race prejudices and nationalist sentiments and stereotypes.

But religious love is only man's natural emotion of love directed to a religious object; religious fear is only the ordinary fear of commerce, so to speak, the common quaking of the human breast, in so far as the notion of divine retribution may arouse it; religious awe is the same organic thrill which we feel in a forest at twilight, or in a mountain gorge; only this time it comes over us at the thought of our supernatural relations; and similarly of all the various sentiments which may be called into play in the lives of religious persons.

There is a tendency to overlook interdependency as a part of healthy human relations, both those of husband and wife and also those of people in general.

Abolishing all the inhuman conditions of life in society, and thus humanizing the relation to the material world and nature, the human person will transcend all forms of alienation.

The interpretation of the present nature of human beings in any situation, as «made in the image of God» and as «brothers for whom Christ died» should be as Persons - in - Relation and destined to become Persons - in - Loving - Community with each other in the context of the community of life on earth through the responsible exercise of the finite human freedom reconciled to God.

Christian anthropology's emphasis on human personhood fulfilling itself in interaction with persons, leads it to give priority to preserve and develop small - scale social institutions which enable face to face relations to promote personal values and humanize people.

The reality of power is complex; and its use and misuse in all human, social and political relations and interactions has been a question of utmost importance for all peoples.

If we presuppose that Christ's human relationship to God indeed has that paradigmatic quality which Cobb describes, then what is the relation of his life to persons who have lived and are living after him?

In the Catholic perspective, the human person can only find his / her true meaning in relation to God.

The love commandments of Jesus and his concern for the weak and helpless impel us to political and economic action in our time, although it is generally admitted that what Jesus was talking about was not particular strategies, but the relation of persons to God and to one another in every human relationship.

Twice it refers to (human) persons; never to Father, Son and Spirit in relation to each other.

It is true, as Hall points out, that for Whitehead ordering principles are «immanent» within particular occasions (see UP 261 - 70), but in most cases those ordering principles also reflect the «mutual relations» of individuals, as well as the «community in character» pervading groups or societies of individuals (AI 142).13 This is particularly true of persons: the relations between occasions which constitute the human body and brain, and the «community of character» of the succession of personal experiences, give an essential element of unity to human experience.

By this recreation the believer is constituted as a free person with responsibility in relation to Christ and fellow human beings.

Gustafson argues for the extension of the meaning of justice from «the right relations between persons to the right relations between human activity and the rest of the world» (Gustafson, 1983, 503).

Even the «law» is understood as «signposts» or «indications» of the best way to organize human relations for the people.

But — and this is a huge qualifier — if that message of justification by God's undeserved love is preached apart from an unmasking of the actual power relations which have aggravated these feelings to the level of a social neurosis; if people are released from the rat race of upward mobility only privatistically, with no critique of the economic and social ideology that stimulates such desperate cravings; if people are liberated from a bad sense of themselves without any sense of mission to change the conditions that waste human beings in such a way, then justification by faith becomes a mystification of the actual power relations, and the Christian gospel is indeed the opiate of the masses.

The whole plan of creation is precisely directed towards this unique creature, a unity in one person of matter and spirit with 20 Unlike the rest of created the soul as the Unity — Law for the human person, in relation now to God, not merely to matter.

The goal of our digging into our cultural heritage and relating it to the biblical traditions is to promote goodwill towards our fellow humans and to work together for the welfare of the people in relation to the nature and to our Creator, in order that all humans may be successful in achieving mastery of life (cf. Genesis 1:28, which is interpreted from the wisdom point of view that man has the responsibility to master the world).

There is a universal character of wisdom in humans» quest for their self - understanding in relation to the nature, people and God.

We have all we can do to maintain our integrity as the people of God, enmeshed as we are in a culture that lives by a debit / credit economy of human relations and an ethic of keeping score and getting even.

Such consultation may occur at many levels: consultation to pastors concerning problem clients with whom they are working; consultation to a pastor and the church administration regarding human relation problems in the congregation; consultation to groups or programs in a congregation that are designed to assist people in the church; consultation to a local, regional, or denominational administration in regard to evaluation of religious candidates, human relations problems in the administration, or denominational programming related to mental health issues; consultation to a group of churches who sponsor a joint community program.

What matters to us here is that these virtues provide a general definition of civility — of the stance of a person who, as far as possible, is deliberately and carefully related (attentively and openly, veraciously and responsibly) to all members of the human race, so far as they are encountered in one's life, yet makes these relations the substance of a resolutely critical and independent personality.

The meaning of internal relations as we humans experience them, is the influence of people and other things in our lives and the influence of the purposes we choose to serve.