Sentences with phrase «human social existence»

The content of the revelation of God's Kingdom includes the conviction that suffering and death do not have a legitimate place in the divine plan for human social existence.

Our lives are embraced by a universal intelligible order which makes possible a human social existence in which something beyond arbitrary whim and power is operative.

Not exact matches

Of course, social interaction is a healthy and necessary part of human existence.

Mr. Viersen is the former treasurer of the Barrhead / Neerlandia local of the Association for Reformed Political Action, a social conservative Christian organization that has spoken against Gay - Straight Alliance legislation for Alberta schools and questioned the existence of human - influenced climate change.

Every people has its culture, whether primitive or advanced, and this culture is discerned in the folkways and moral standards, forms of family life, economic enterprises, laws and modes of dealing with lawbreakers, forms of recreation, religion, art, education, science, and philosophy that constitute the social aspects of human existence as contrasted with the bare biological fact of living.

In the words of Paul, salutary teaching produces piety or godliness, which gives rise to a moral life grounded upon the intrinsic social nature of human existence.

Reinhold Niebuhr criticized this Pelagian vision of individuals and social orders in Moral Man and Immoral Society, replacing it with an Augustinian realism about human existence that tempered any optimism in human progress.

The orders of creation are the common structures of human existence, the indispensable conditions of the possibility of social life.

the purpose why God allowed multiple religions to evolve and exist in the distant and even today is because our minds intellectual capacity has increased tremendously after we became civilized about 10,000 years go.Earlier when we were hunter gatherers our priorities was just to find food to survive, Then we became more knowlegible and our concern includes the intelle tual need to understand the meaning and purpose of our existence, so God allowed the founding and establishment of many religions by humans to conform with their intellectual, social and educational development, Since this is not static, it contiually diversify and change to conform with their times of existince, History showed that this is continuesly improving, so the future expects changes towards Panthrotheism in accordance to His will.

The aim is to understand moral action in the total context of human existence, that is, in light of all the individual, social and environmental factors affecting it.

Too great an attachment to the datum self as a methodological starting point commits one unwittingly to solipsism, Hartshorne holds, since one could never achieve a sound epistemological basis for inferring the existence of anything beyond the datum self by this method.31 Further, if it is true that human beings are social all the way down, resistance to a literal participation in the being of a person by others (including their literal purposes) is also a form of impersonalism, according to Hartshorne's analysis — a charge from which Brightman would have reeled, had he realized that this was Hartshorne's implication.

The cross-generational character of African ethical thought is a consequence of its social conception of human existence.

This is so because the traditional African conception of human existence is primarily social rather than individual.

In contrast to the classical Western neglect of the beautiful ones, there is the Hartshornean theory of «contributionism» which, like traditional African thought, maintains that, given a social conception of human existence, «the rational aim of the individual must in principle transcend any mere good of that individual» (EA 188).

The rationale for the Charter is apocalyptic: «The prevailing development patterns in both the South and the North are leading the Planet to an economic, social, and environmental crisis which threatens the existence of human life and the integrity of Nature.»

Gods will is for us humans today to evolved to a level of conciousness that will prepare us for the challenges of our future survival, Scientists now predicts of hardships in the future due to over population and changes to the natural environment.and that is happening now with activists through out the world are reminding us of protecting nature.That is why we need a phsychological revolution to hasten the evolution of consciousness that will address the problems.Ideological and philosophical enlightenment had the past great minds to develop ideas and belief because God sent them to reality in their times.Abraham, Jesus, Mohammad, Buddha, and many other religious leaders to teach humanity the doctrines that God willed to be appropriate and applicable in those periods of their existence, Also great philosophers in another dimension of social involvement were born to interprete and connect philosophically as the second element of our conscience, Kant, Marx and countless of them also were born.To complete the triangular structure or dimension of our conscience is knowledge.

Proper human relationships rest not only on respect for persons but also on respect for the orders of authority which differentiated social existence requires.

The more our liberal, social - scientific thinking excuses human culpability, the more it points the finger at God, the primal source of our ambiguous existences.

From popular interpretations of Freud (in many respects incautious and one - sided) it has come to be widely believed that sexual impulses are the central factor in human existence, that social restraints on sex are the source of unhappiness and illness, and that uninhibited sexual experience is the basis for human felicity.

In the third place, human existence is social.

From him we can learn that the «social crisis» which is resolved through the «scapegoat mechanism» is in reality the crisis of human existence before God, the crisis of creation.

(3) Human existence is social in nature; in Christian language, «We are members one of another.»

It appears in a different form partly because the problem of social continuity has become as great for us as the problem of change and reform, but even more because the historical, cultural character of human existence has come into fuller view.

If the social needs of humans are coequal with their existence, then that existence itself is essentially to be with and for others.

Doubtless there was a time when there was so strong an emphasis on «rugged individualism» that this social aspect of human existence tended to be minimized and sometimes even forgotten.

This is «redemption», not as if it were merely a rescue from human failure but as an indication of and an empowering for the «wholeness of life» (shalom, as the Hebrew has it) which God purposes for men and women both in their personal existence and in their social belonging.

On the contrary, there is a social existence beyond death, in which the integrity of human nature will be preserved in both its personal and its communal aspects.

There he began increasingly to emphasize the social character of human existence.

In the philosophic tradition it is the idealists rather than the naturalists who have made the fullest place for this insight into the essentially social character of human existence, though contemporary naturalism as in Mead, Dewey, and Wieman has achieved a similar perspective.

Accordingly, the social sciences may be expected to play an increasingly important role in liberal learning, as it becomes ever more evident that the conditions of human existence are not simply imposed by fate, nor the results of the interplay of blind, impersonal forces, but the consequences of deliberale human action.

But as a result of its willingness to comply with any secular authority which would protect its own religious practice, Christianity ended by accommodating itself through history to everything wicked and degrading in the social existence of human beings.

The embodied nature of human existence requires that both our awareness (intake) and our activity (output) be anchored in social interaction and public performance.

Human life with its quest for enjoyment is then viewed in relationship to the natural, social, and technological environments which shape man's existence.

THE THEOLOGY WHICH CAN BEST SERVE THE CHURCH IN ITS MINISTRY TO THE SOCIETY OF THE FUTURE WILL TAKE THE FORM OF CHRISTIAN BIOPOLITICS — A UTOPIAN APPROACH TO THE ORGANIZATION OF THE QUEST FOR A DESIRABLE FUTURE, WHICH TAKES AS ITS CENTRAL THEME THE FULFILLMENT OF LIFE WITHIN THE TOTALITY OF THE NATURAL, SOCIAL, AND TECHNOLOGICAL SETTINGS OF HUMAN EXISTENCE.

Shame is a universal human phenomenon, and in a certain sense it is a necessary response to the facts of social existence.

But for our present purpose, it is enough to say that when we are thinking about the last things, our thought must include much more than human existence and human personality in its body - mind totality, even in its social relationships.

It is fundamental to any adequate understanding of Ricoeur to note that his phenomenology is so constructed as to be open to the «signs» generated by «counter-disciplines,» and indeed to read the meaning of human existence «on» a world full of such expressions generated by the natural and social sciences, as well as in the history of culture.

Human existence is a clear instance of this social process.

Rightly understood, faith and justice are in principle different because, while faith is a matter of human existence, of authentic self - understanding in trust and loyalty in response to God's love, justice is a matter of human action, whether right action toward all others (its generally moral sense), or right structures of social and cultural order (its specifically political sense).

But there is another dimension of the social sciences in modernity: their engagement with the details of life, the actual contours of human existence over time.

The burden of the preceding discussion is to suggest that technology, with all its problems, is not a monolithic entity whose very touch brings the death of creativity and aesthetic experience, but an integral aspect of human personal and social existence, with all the richness and ambiguity of human life itself.

The temptation is enhanced by the long nurtured illusion of social progress, which leads men to believe that the meaning of human existence must be realized in some organization of human societies dwelling on the planet.

The grace of God «opens before the secularized man of our time a dimension of human existence which might help him to live, in the midst of the confusion of his personal and social existence, with hope and responsibility.

The reality of death as a fact: the inescapable element of decision and the consequences in searching appraisal: the social or communal nature of human existence, coupled with the honest recognition that no man is in and of himself a perfect agent of the purpose of God and the love of God: the joy of fulfillment with one's brethren in the imperishable reality of God: and the terrible character of evil — these were values which the older scheme somehow affirmed and expressed.

When it does take its social responsibility seriously it all too often thinks of society as a physical and not a spiritual form of human existence and it tends, therefore, to confine its care of society to interest in the prosperity and peace of men in their communities.

But the fact that technological and social revolutions which did have the potential and promise of producing a world community with richer and filler human life for all humanity, resulted in the intensification of mass poverty, social oppression, war and ecological destruction, have led many to consider self - sufficient Secular Humanism as inadequate to understand or deal with the tragic dimensions of the human selfhood and social existence.

The morality of law and the coercive institution of the State to enforce legal justice are expressions of this imperfect morality at the level of self - alienated social existence of human beings.

The contribution of the psychological experts has been enormous here, and any sound statement of the meaning of human life, like any implementation of that meaning in personal existence and in social relationships, must be influenced by this contribution.

The reason for this is that it is usual, even natural (to use here the question - begging adjective), for human sexual expression to be with others precisely because (as I have argued) human existence is a social existence, where sociality is the correlative of personality.

They are seeking what has been called post-modern paradigms for «an open secular democratic culture» within the framework of a public philosophy (Walter Lippman) or Civil Religion (Robert Bellah) or a new genuine realistic humanism or at least a body of insights about the nature of being and becoming human, evolved through dialogue among renascent religions, secularist ideologies including the philosophies of the tragic dimension of existence and disciplines of social and human sciences which have opened themselves to each other in the context of their common sense of historical responsibility and common human destiny.