Sentences with phrase «human society people»

The workings of mythical sacrifice require that in human society people «know not what they do.»

Not exact matches

Pollution kills at least 9 million people every year and «threatens the continuing survival of human societies,» according to a new study.

Its groundbreaking contribution to society is anticipated to be in helping people process information more quickly, reports TechCrunch: «Humans crave omnipotence.

Perhaps most importantly, great company cultures are like great societies — they can expand human potential by empowering people to do exceptional things.

«There are a great many young people considering forgoing the traditional post-secondary education route in favor of less debt, more employer - sponsored training, and more employment opportunities [according to the Universum research],» said China Gorman, newly installed as Universum's chairman of the board for North America and former chief operating officer and interim CEO at the Society for Human Resource Management.

The last widespread survey (i.e., not the barrage of fickle online polls that appear every Valentine's Day) was by the Society for Human Resource Management in 2005, in which 40 % of people claimed they had dated colleagues at some point during their career.

The fact is that the issues you speak of are not because the people are members of the LDS church but in fact this is what happens in any society of humans living as close together as we do in large cities.

Homosexual people will be accepted as equal, full human beings, who have a legitimate claim on every right that both church and society have to offer any of us.

The cause for this wishful hope in institutions quickly appears: «In an increasingly globalized society, the common good and the effort to obtain it can not fail to assume the dimensions of the whole human family, that is to say, the community of peoples and nations.»

In the present social and cultural context, where there is a widespread tendency to relativize truth, practising charity in truth helps people to understand that adhering to the values of Christianity is not merely useful but essential for building a good society and for true integral human development.

In 2016, he said that God had been «unjust with his son,» announced his prayer intention to build a society «that places the human person at the center,» and declared that inequality is «the greatest evil that exists.»

And their instinct is perfectly sound, for the food - crank is by definition a person willing to cut himself off from human society in hopes of adding five years on to the life of his carcase; that is, a person out of touch with common humanity.»

If you were to base your definitions of «good» and «evil» on human society, well, it's easy to see how people would consider God to be evil.

Crucial to John Paul's effect was his emphasis on the moral structure of freedom, his recognition that the human person needs not merely a free society but a free and virtuous society.

The first is that all human societies contain a kind of opening toward transcendence; the relationship between the human person and God is constitutive and unavoidable.

It is unliveable at the level of society: hence, in Britain we have a government that lauds the freedom of the individual (and it should be noted in passing, but noted very well, that our present generation of politicians rarely talk of the «human person» or just of the «person», but usually of the «individual») but which has brought in some of the most draconian legislation in Europe designed to control what people say and do on certain issues so that society can proceed in its life as a unity and not just as a mere collection of individuals.

The economic crisis presently being endured in much of the West and beyond also reflects this truth: the whole meltdown in many ways had its source in that unbridled capitalism that decreed the autonomy of the individual and the moral good of each person being allowed to pursue wealth without any relationship to the rest of human society.

Applied to the question at hand, the debate thus proceeds on the unquestioned assumption that either human beings definitely are naturally religious, and so religion will always persist in human societies, or they are not naturally religious, and so modernity will inevitably secularize people and society as we shed the accidents of our cultural past.

Of course it would be naïve to assume that sitting down with ISIS terrorists would produce a quick change of heart, but a fearless, coherent defence of orthodox Christian belief about the human person, human love and thus human society is essential and is, at present, generally lacking even among church leaders.

To put it another way, it is the person, not the self, whose nature is inextricably bound up in the web of obligations and duties that characterize our actual lives in history, in human society — child, parent, sibling, spouse, associate, friend, and citizen — the positions in which we find ourselves functioning both as agents and acted - upon.

First, its premisses concerning society and modern man are pseudoscientific: for example, the affirmation that man has become adult, that he no longer needs a Father, that the Father - God was invented when the human race was in its infancy, etc.; the affirmation that man has become rational and thinks scientifically, and that therefore he must get rid of the religious and mythological notions that were appropriate when his thought processes were primitive; the affirmation that the modern world has been secularized, laicized, and can no longer countenance religious people, but if they still want to preach the kerygma they must do it in laicized terms; the affirmation that the Bible is of value only as a cultural document, not as the channel of Revelation, etc. (I say «affirmation» because these are indeed simply affirmations, unrelated either to fact or to any scientific knowledge about modern man or present - day society.)

«Friday prayers bring all people of a society together at one time - rich or poor, man or woman, senior citizen or young child,» said Arsalan Iftikhar, an international human rights lawyer and founder of TheMuslimGuy.com.

It is a painful tale, burdened with an inexorable logic of defeat at the hands of a racist society — we «know» from the beginning that terrible things are in store — but illuminated by another logic, that of grace, by no means so certain, for it operates in secret with persons (Kumalo and the elder Jarvis) whose formation by it is in terms of the gradual and ambiguous growth of actual human development.

The Quranic texts do not give in detail the code of laws regulating dealings — human actions — but they give the general principles which guide people to perfection, to a life of harmony — to an inner harmony between man's appetites and his spiritual desires, to harmony between man and the natural world, and to a harmony between individuals as well as a harmony with the society in which men live.

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.»

(That Whitehead ends up dissolving the human person into a multiplicity of «societies» of «actual entities» is another question.)

The Vatican II document Dignitatis humanae states: «This right of the human person to religious freedom is to be recognised in the constitutional law whereby society is governed and thus it is to become a civil right.

Some people, who don't understand what a human society means, and simply want one that is efficient and scientific, see it the other way round.

«In a first phase, the attention of this discipline was oriented, rather, to problematic situations within society -LSB-...] With the theological emphasis, John XXIII treats more decisively the question of all this in terms of the human person -LSB-...] John Paul II then reinforced this -LSB-...] In the logic of this Encyclical, we find then a further stage, perhaps a third phase in the reflection on social doctrine.

I also think many efforts at sex education — those built merely around disease and pregnancy prevention rather than human dignity — have hurt people and diminished civil society.

The signatories declared themselves to be in solidarity in their unequivocal support of the dignity and right to life of every human person, marriage between a man and a woman as divinely ordained and the foundation of civil society, and religious liberty as an essential component of human freedom.

It is hoped that the socialist society, as visualized by Marx, gives people more social justice and security, more human dignity, more free time, better standards of living etc..

That means that the person is the unified human experience and not the society of cells composing the body.

A human person is an example of such a personal order, and one could extend this image to include larger and more complex corpuscular societies, such as ethnic groups, geographical communities, or subcultures.

But you can always make a case that every person has the potential to make society better or more advanced and bringing harm to another human being should be against the law.

It is you that want to change the «fabric of society» bob same s e x marriages have been going on since before any of the now popular religions existed Bob gay people have existed since humans have existed Bob.

Even if the human person is most himself and freest when least encumbered with social, traditional, religious or familial ties, society is a necessary evil which protects as much as possible the freedom of the individual without being much of a threat to it.

Many people are still hoping that the church can meet the new challenges dramatized by the rising consciousness of women in search of spiritual rebirth for themselves and for all of human society.

Human Sexuality was «received» by the CTSA, which also «arranged» for its publication «as a service to the membership of the Society and a wider public of interested persons.»

The investment of the person into productive projects is of transcendent, transformative importance, not just for the material progress of society, but most of all for the full realization of human potential.

I shall not endorse Royce's own conception of the Trinity in this book, since it is more Sabellian or modalistic than genuinely Trinitarian.3 Rather, my intention is first to summarize Royce's understanding of human community, then to make clear how it corresponds to a democratically organized structured society within a Whiteheadian perspective, and finally to apply this understanding of community to the Trinity in order to clarify the notion of God as a community of divine persons.

We need only to look about us at the multitude of disjointed forces neutralising each other and losing themselves in the confusion of human society — the huge realities (broad currents of love or hatred animating peoples and classes) which represent the power of awareness but have not yet found a consciousness sufficiently vast to encompass them all.

References to «mankind» or «to us and to all men» rather than to «human kind» or «all people» deride those who feel that they have been ignored too long in a male dominated society.

Christians of all people should have no difficulty with an account of human society that recognizes both monistic and pluralistic dimensions or with the double confession that «there are two» and that «there is One.»

In that sacred space that stands between the individual and the Creator, no state, society, or other human person dares to intervene.

the preoccupation of the psychologist with purely human behavior, its description, and development; the preoccupation of the sociologist and cultural anthropologist with the forms and development of society, make these mental health professionals unable to define the function of the churchman, though their professions may well be of immense importance in providing information when the clergyman thinks through his unique and necessary role as pastor to persons.

When an entire society is made up of such persons, there is a lack of genuine human subjectivity.

Modernity's emphasis on secularism involves three elements - a) the desacralisation of nature which produced a nature devoid of spirits preparing the way for its scientific analysis and technological control and use; b) desacralisation of society and state by liberating them from the control of established authority and laws of religion which often gave spiritual sanction to social inequality and stifled freedom of reason and conscience of persons; it was necessary to affirm freedom and equality as fundamental rights of all persons and to enable common action in politics and society by adherents of all religions and none in a religiously pluralistic society; and c) an abandonment of an eternally fixed sacred order of human society enabling ordering of secular social affairs on the basis of rational discussion.

Persons whose symbolic universes emphasized the role of supernatural forces tended not to believe that society could be reformed through human action and refrained from experimenting personally with alternative lifestyles.

Something deep and universal in the human person needs hope in order to live, and many things in our society masquerade as hope but are not.