Sentences with phrase «human society and cultures»

They also study changes in human society and cultures in our region over thousands of years and their changing relationships with the environment.

I just believe that is rightly reveals something that many people miss, which is the original sin, the founding sin, the basic sin of all human society and culture.

My love of international cinema deepened into larger questions about the origins of human societies and cultures.

Dogs are an integral part of more aspects of human society and culture than any other species.

Not exact matches

At the same time as CJNG's pseudo-insurgency and violence between self - defense groups, the UN Human Rights Council has found that the drug war's disruptions to Mexican society have deepened a culture of lawlessness and impunity.

Our behavior in society and how humans judge «right» and «wrong» is based in the culture in which we are raised.

Even though that religion has promoted ethics in human societies, which has served humanity fairly well, the above hypothesis has created problematic culture in human societies, which is harmful to animals, environment, and humanity as a whole.

My assessment is that the wider disorientation of Western society, the decreasing respect for many institutions and the disdain for humans alongside what Christopher Lasch has termed a «culture of narcissism» has played out both among the «spiritual but not religious» identifiers as well as among many «new atheists.»

We recognize that some societies and cultures have unjustly limited women's full participation, but biblical, church, and secular history record countless women of vision and tenacious faith who, through prayer and perseverance, overcame limitations of every variety to influence the shaping of human history.

With its concern for historical truth and invocation of the need to facilitate the cultivation of the human person and society, «Mapping» at this point comes tantalizingly close to this vision only to fall back into statements that «the fundamental sources of value in a culture are neither necessary nor universal.»

No, obedience to such laws are for peace and harmony in society and culture as we live life with other human beings.

The other myth describes a time when all human beings lived in one harmonious society; «the whole earth had one language and the same words,» says the story of the Tower of Babel.2 The myth then explains why, in historical time, there have always been many languages, many cultures and many societies.

Culture analysts, psychologists, sociologists and others who probe the content and the dimension of human society have worked diligently to define the concept of transcendence.

Personally I see more value in appealing to human decency and modern culture than to attempting to make the moral views of iron age civilizations entrenched in sexism, racial bigotry, and a host of other very morally questionable beliefs somehow fit our modern society.

Human Rights NGOs like the Centre for Governance and Development, Citizens Coalition for Constitutional Change, Human Rights Commission and Mazingira Institute, Law Society and the NGO Council helped to popularize the gospel of accountability as a culture of democracy.

Sociologists, anthropologists, and psychologists have noticed this «scapegoat mechanism» in various societies and cultures around the world and have attributed it to an evolutionary necessity for the survival of human society.

In contrast to suburbia, the traditional city is a complex institution designed to address and transform the unpleasant aspects of human life by means of community, culture and civil society.

Therefore it can become one potent source of inter-communal community in society outside the church also, a sort of secular koinonia and of the development of the ideology of a genuine secular human community at local, national and world levels in the modern pluralist context of many religions and cultures.

It seems to me that the church has been simply supine before the mores of Western culture, according to which it is indecent to talk about death in polite society P «Theological Perspectives on Aging,» Human Values Institute Conference, May 12 - 14, 1986; published in Second Opinion: A Journal of Health, Faith, and Ethics, November 1986].

The first part deals with why the individual's right of freedom to «profess practice and propagate religion», and to convert to another faith and religion inherent in it, is a condition and guardian of all other democratic freedoms and fundamental human rights in State, society and culture.

... So the question for us is how to offer a coherent vision of society, culture and the human being to people who would like to understand where to put these dimensions - the spiritual and religious and the scientific.»

«Despite the many changes that have taken place in American society and culture over the past 30 years, including new discoveries in biological and social science, there has been virtually no sustained change in Americans» views of the origin of the human species since 1982,» wrote Gallup's Frank Newport.

This sense of personal responsibility is found throughout human societies regardless of their different faiths, cultures and degrees of development.

The transition is tragic because the moderns failed to understand, just as the originators of classical cultures had, how the liberative potential of reason as the human ability to raise ever further relevant questions is alienated and frustrated in authoritarian societies deeply marked by classism, sexism, racism, technocentrism, and militarism.

While congregations and other types of society possess obviously different intentions, they nevertheless work through analogous forms of culture in which a local church might recognize its deeper solidarity with other human groups.

The culture in which the global society finds its cohesion needs to be able to draw all human groups and individuals into some form of shared life, a degree of commonality that allows for harmony between peoples and also with the planetary environment.

Just as the ancients used the terms «wind» and «breath» metaphorically to refer to the invisible «spiritual» forces that operate in human societies and motivate their cultures, so we may need to draw upon such vague and indefinite terms in order to understand what is happening in this tradition.

He spoke on the value of the human person made in the image of God, on the principles of subsidiarity and solidarity that are fundamental to a just society, and on the dangers consumer culture poses to spiritual values.

Humans currently exist in a large number of societies, each with its own identity and culture.

We can dream of a perfectly balanced society, where the difference between individual initiative and solidarity are reduced to a simple state of tension, where human beings are judged because of what they are rather than the added - value they produce, where cultures are considered to be equally valid expressions of being and where scientific and technical progress is oriented towards the well - being of all rather than the enrichment of a few.

This world of ours is a new world, in which the unity of knowledge, the nature of human communities, the order of society, the order of ideas, the very notions of society and culture have changed and will not return to what they have been in the past.

Christ above culture: Christianity brings the culture up to a higher level of fulfillment; culture leads people to Christ, but Christ then enters into the situation from above with gifts which human aspiration can not attain and «draws up» the society to higher levels of social attainment.

The problem in contemporary culture is that a large proportion of society is increasingly blind to the fundamental structure of human nature and to the ethical character of human sexuality.

Hitherto the Western industrial culture has dictated the relations between life in nature and life in human society, both capitalist and socialist.

Finally, there is increased anxiety concerning climate change — with some environmentalists demonising human beings, consumer - based Western cultures castigating poorer nations for their waste and pollution, and little attempt to think more profoundly about what a more ecologically - aware approach to our world may demand from such societies.

While modern society has drastically changed in recent centuries, fundamental human nature and divine revelation are unchanging and never obsolete in anytime or culture.

«This world of ours is a new world,» wrote Robert Oppenheimer in 1963, «in which the unity of knowledge, the nature of human communities, the order of society, the order of ideas, the very notions of society and culture have changed and will not return to what they have been in the past» (Saturday Review of Literature, June 29, 1963, p. 11).

Besides the conditions of society itself, under which family and friends had primary responsibility for the care of the dying and the dead, memento mon were spread throughout culture: in the church's art, in morality plays like Everyman, in drinking songs, in the ordinary artifacts of everyday life (e.g., in Austria a towel hanger portraying a human form split down the middle: one half a beautiful young woman, the other a skeleton) To be sure, the specter of death (and judgment) has been used as a form of social control.

The widest possible adoption of a medical oath that recognizes the sacredness of human life» and recognizes the necessity to preserve doctors from becoming society's paid killers» stands as one of the best and surest ways the medical profession can combat the culture of death.

In the context of human society, it means that different cultures can learn from one another and be enriched and transformed by what they learn.

One is the most obvious one, namely, the persistence of religion in human life and its intimate connection with cultures, particularly in Asian societies.

The second sense entails a disposition toward progressive thinking about society, culture, and human beings.

It encompasses those aspects of human life and culture that are concerned with the ultimate meaning and destiny of human nature and the relationship of the individual and of society with the supernatural.

If I interpret the prospectus of the CMC correctly, the objective of the CMC namely to «impart to men and women an education of the highest order in the art and science of medicine and to equip them in the spirit of Christ for service In the relief of suffering and promotion of health», that is, the idea of a combination of training in professional skills, moulding the technically trained in a culture of human values and motivation, equipping them to utilize technology to serve «with compassion and concern for the whole person», the people especially the weaker sections of society, and giving spiritual reinforcement of that culture by the «spirit of Christ» and the motto «Not to be Ministered unto but to Minister» derived from him, goes back in tradition to the founder herself (Prospectus MBBS Course p. 5).

True Friend, I as an atheist and human being like you, would not want (and do not want to see) a system of government, culture, society, religion, or authority where if I were to wave a careless hand with unthinking anger, the deaths of anyone would be encompassed, much less the deaths of billions of human beings of any belief?

The legend of the tower of Babel is effectively used to show that whereas language may be man's most distinctive characteristic, his own self - centered designs to make a god of himself result in a complete breakdown in that verbal communication upon which all human culture and healthy society depend.

We are learning about women in history, both individual women whose contributions have been ignored or forgotten, and the masses of women in all cultures and periods of history who have had tremendous influence on the evolution of human society, from the invention of agriculture to the «keeping of the faith.»

Turning first to the Asian values claims, I offer a four-fold critique of the these culture - based claims: first, I will briefly address the Asian values claim on a substantive level; second, I will address a related cultural prerequisites argument which seeks to disqualify some societies from realization of democracy and human rights; third, I will consider claims made on behalf of community or communitarian values in the East Asian context; and fourth, a recent shift to concern with institutions and their role in social transformation will be considered as a prelude to the constitutionalist argument addressed in the second half of this essay.

The process by which the Church becomes really incarnated in every human group, society, culture and sharing, humble service and powerful witness to the Spirit of the Lord at work in the universe and dwelling in our heart.

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.