Sentences with phrase «in human economy»

Literally, before the law, everyone sinned or was guilty of sin as a participant in the human economy, or the consequence of sin claimed the innocent's life before they could themselves sin (righteous Abel may be one such example).

Not exact matches

The fact is that new technologies, led by an intersection of artificial intelligence (AI), robotics and Internet of Things (IoT), are replacing humans in the mainstream economy at an alarming rate.

According to The Society for Human Resource Management, the «Silver Tsunami» is well underway.The cohort of workers 45 to 64 is growing faster than any other generation, and the economy is already grappling with two retirements for every new entrant in the workforce.

Not only would there be a huge human factor to consider in sending them back to countries with which most aren't familiar, but the cost to our economy could be staggering: According to a Center for American Progress study earlier this year, the estimated loss of DACA workers would reduce U.S. GDP by $ 433 billion over the next 10 years, with California, Texas and Illinois being hit hardest.

«We want to step back and allow capital, all forms of capital, intellectual capital, working capital, and human capital to flow, to where it can best be leveraged and in doing so, help lift and transform the global economy.»

Those are the possibilities facing Canada's economy in the next decade, according to a recent report from the Human Resources Professionals Association and Deloitte Canada.

On the other hand, the investor known as the Oracle of Omaha predicted that AI and automation could create «huge problems in terms of democracy» as we know it, as people attempt to adjust to an economy that needs far fewer human workers to be just as productive.

In the long run this trend will actually push toward the re-localization and re-humanization of the economy, with the 19th - and 20th - century economies of scale exploited where they make sense (cheap, identical, disposable goods), and human - oriented techniques (both older and newer) increasingly accounting for goods and services that are valuable, customized, or long - lasting.»

And we can already see some hints of reaction to this trend in the current economy: entrepreneurially - minded unemployed and underemployed people are taking advantages of sites like Etsy and TaskRabbit to market quintessentially human skills.

In terms of the large - scale, mass - produced economy, the utility of low - skill human workers is rapidly diminishing, as many blue - collar jobs (e.g., in manufacturing) and white - collar jobs (e.g., processing insurance paperwork) can be handled much more cheaply by automated systemIn terms of the large - scale, mass - produced economy, the utility of low - skill human workers is rapidly diminishing, as many blue - collar jobs (e.g., in manufacturing) and white - collar jobs (e.g., processing insurance paperwork) can be handled much more cheaply by automated systemin manufacturing) and white - collar jobs (e.g., processing insurance paperwork) can be handled much more cheaply by automated systems.

Already estimated to be the most expensive disaster in Canadian history, costing the Albertan economy $ 70 million per day, the fires are now believed to be the work of humans, according to the Royal Canadian Mounted Police (RCMP).

Consider as a primer what freer trade accomplishes: In the post-war era, and especially with the collapse of the Soviet Union in December 1991 — and with it the notion that governments could centrally direct an economy — a growing number of economies rejoined the normal human preference and practice of free enterprisIn the post-war era, and especially with the collapse of the Soviet Union in December 1991 — and with it the notion that governments could centrally direct an economy — a growing number of economies rejoined the normal human preference and practice of free enterprisin December 1991 — and with it the notion that governments could centrally direct an economy — a growing number of economies rejoined the normal human preference and practice of free enterprise.

Much like the buildup of plaque deposits in human veins and arteries, an accumulation of debt gained momentum exponentially until the economy crashed, wiping out bad debts — along with savings on the other side of the balance sheet.

While protein products developed by these companies are not currently fit for human consumption, methane - based proteins could improve the environmental impact of meat production, and eventually further fuel the meatless revolution by creating another food source for developing economies in Africa and Asia.

With the Transpacific Partnership (TPP) currently under review and free trade agreements in discussion with several economies in Asia, the question of linking human rights with trade policy looms large.

FIVE STARS is the guide to gaining a human competitive advantage in the knowledge economy.

In Asia, while problems remain, many economies have made important advances in human rights — particularly in raising living standardIn Asia, while problems remain, many economies have made important advances in human rights — particularly in raising living standardin human rights — particularly in raising living standardin raising living standards.

«They've created the attention economy and are now engaged in a full - blown arms race to capture and retain human attention, including the attention of kids,» said former Google design ethicist Tristan Harris.

The 2018 Business Council of Canada Skills Survey clearly points to the importance of a diverse workforce that's well - equipped with the human skills required to succeed in this rapidly changing economy.

But others, like Paul Krugman, who in 1998 predicted that the Internet's impact on the economy would be no greater than the fax machine's, were dead wrong, though for understandable reasons.11 Timelines for the adoption and extension of new technologies are inherently unpredictable, primarily because their ultimate impact will be a result of how humans interact with them.

On top of the obvious human suffering caused by crushing debt, the fact that more than a fifth of the mortgages in this country are underwater is a huge drag on the economy.

Our libertarian friends would argue that our inability to establish a stable conservative - but - not - libertarian position in the national culture is a sign of the incoherence of our principles, a sign that our attempt to reconcile freedom, an entrepreneurial economy, and human dignity with the safety net and the regulatory state is just an attempt to have our cake and eat it, too.

Griffiths suggests that the secular cultural field may emerge in part from the influence of the capitalist market economy, which results in «market - states» and the identification of human beings as primarily «consumers» or «choosers.»

Indeed, this Enlightenment view of nature and human nature is foundational for the industrial west (and now for everything from the global economy to the sexual revolution), in which the over-riding objective is, in the words of C. S. Lewis, «to subdue reality to the wishes of [human beings].»

Human origins and destiny are linked together in God's economy.

... The family understood in this way remains the first and principal building block of society and of an economy on a human scale.

My final say as a human to human, from brother to a brother derived from our father and mother Adam & Eve, kindly ask your American Nation to unite all races and faiths under one ceiling and not to Crash down otherwise it will go back to pieces and fragments of pieces which will surly to crash with you since we are still suffering the vibrations of 9/11 and of the Global Economy crises and we do not want those any more as much as you but nothing in hand we ordinary ones have other than we are doing now here!?

Indeed, it misses almost everything essential about the actual workings of the modern industrial economy: the cooperation and trust of millions of total strangers required for efficient industry to replace self - sufficiency; the inevitable centrality of government in the complex human construction of a national or global economy; large corporations with their hierarchies, multiple and shifting purposes and fragile but definite unity.

Humans need to sacrelize / make idols of things in order to create rallying points to leverage the economies of scale.

The centrality of human rights to Catholic social teaching is made clear in the opening chapter of the National Conference of Bishops pastoral letter on the U.S. economy.

Berry's ideas for a more functional economy are strongly influenced by those of naturalist Aldo Leopold, who outlined in his essay «A Land Ethic» principles that should guide human - earth relationships.

Their economies should be labor intensive rather than energy intensive; produce more durable goods to reduce waste; use local materials in building; consume locally grown foods; engage in organic farming; utilize organic garbage; depend on perennial polyculture, aqua - culture and permaculture; favor trains as well as human - powered machines such as bicycles; employ solar power and other on - site modes of producing energy; and in various ways operate on self - nourishing, self - healing, self - governing principles.

We need to keep in mind the deepest purpose of an economy, which is human fulfillment in work, here and now, not in the future and in the aggregate.

The easiest thing to grasp about the City of God is that it is not the City of Man — that is to say, that all existing moral - political authority is all - too - human, and that every individual represents some promise, some meaning, some destiny far beyond anything that can be represented in the economy of an actual political - cultural world.

In one sense the discovery of human individuality was necessary for the development of human rights, the economic individualism orientated to profit and free market produced the modern economy; the separation of human being from nature coupled with the autonomy of the world of science helped the development of technology; and the autonomy of different areas of life like the arts and the government, each to follow purposes and laws inherent in it, did make for unfettered creativity in the various fieldIn one sense the discovery of human individuality was necessary for the development of human rights, the economic individualism orientated to profit and free market produced the modern economy; the separation of human being from nature coupled with the autonomy of the world of science helped the development of technology; and the autonomy of different areas of life like the arts and the government, each to follow purposes and laws inherent in it, did make for unfettered creativity in the various fieldin it, did make for unfettered creativity in the various fieldin the various fields.

Larger non-human or inhuman systems, such as institutions, economies, governments, families, are not «adversarial,» «competitive» or «cruel» except in our manners of speaking which project human characteristics on groups and corporaton which are literally no thing: can't touch.

Human rights are expected to be looked after by the general growth process in the economy, without a direct effort to bring about a better redistribution of incomes and wealth.

- God, the Absolute - humanity, the human condition in its universal characteristics, - male and female, though different, equal in rights and dignity, - the cosmos, especially the planet earth available, with its limited resources, for all humanity - the planet's ecology as common essential source of life and hence of concern for all humans, present and future, - the human conscience guiding each one interiorly would be known only to each one personally, - the each group of humans has a history and a religio - cultural background of its own is a universal factor that makes for particularity and different contexts for theology, - the realization that the present increasing globalization of relationships, economy and culture impinge on theology and spirituality universally, though differently.

Part II argues that the most fundamental Protestant principle requires that the economy be subordinated to broader human values in a way that is not now the case.

Against this it argues for fresh thinking about the economic order, a thinking that locates the human economy in the larger economy of nature.

If so, it rests somewhere near the intersection K.C. Abraham has been watching carefully in recent years: the incompatibility of The Big Economy (the global human economy) with The Great Economy (the economy of nature).7 Local human economies have been reduced to complications of transnational decisions, or simply left aside altoEconomy (the global human economy) with The Great Economy (the economy of nature).7 Local human economies have been reduced to complications of transnational decisions, or simply left aside altoeconomy) with The Great Economy (the economy of nature).7 Local human economies have been reduced to complications of transnational decisions, or simply left aside altoEconomy (the economy of nature).7 Local human economies have been reduced to complications of transnational decisions, or simply left aside altoeconomy of nature).7 Local human economies have been reduced to complications of transnational decisions, or simply left aside altogether.

Indeed, in process perspective, the relation of the human economy to the whole physical system is of primary importance.

Nevertheless, in the very name of the Incarnation itself, and the majesty of divine wisdom contained within that economy of human salvation, we insist urgently upon the fact that the birth of Christ is the summit not only of theology and philosophy, but of the material sciences as well.

The birth of the concept of social justice coincided with two other shifts in human consciousness: the «death of God» and the rise of the ideal of the command economy.

Since the human economy is already seriously disturbing the natural world, undifferentiated increase in its size is highly undesirable.

With enormous economy of line and with great care for the power of the human form, Rembrandt tells the story of the Prodigal in ways that we have never heard it or seen it before.

In Jesus» economy, those who are at the top of the human world may actually be at the bottom in His, and those at the bottom may actually be at the toIn Jesus» economy, those who are at the top of the human world may actually be at the bottom in His, and those at the bottom may actually be at the toin His, and those at the bottom may actually be at the top.

This is neither a sentimental platitude nor a rigid doctrine, but a plain observation regarding the material and social economies that make it possible for us to live in a fully human, rather than bestial, way.

We could focus on overcoming the first of the assumptions noted, an assumption that is not part of economic theory but rather of contemporary politics, namely, the primacy of the economy in shaping human welfare.

In this respect, the Islamic economy resembles all other systems that claim to be serving the human being and realizing his social aspirations, but it differs from them in the details of its conception of social justicIn this respect, the Islamic economy resembles all other systems that claim to be serving the human being and realizing his social aspirations, but it differs from them in the details of its conception of social justicin the details of its conception of social justice.