Sentences with phrase «less freedom in»

Would people tolerate less choice, less freedom in their health care?

Not exact matches

In fact, money can actually end up trapping you and giving you less freedom than ever before.

When they do choose to exercise their freedom and work outside the office, they find they suffer as second - class citizens in the shadows of their less inventive and more conservative colleagues.

«Even though Del Ponte gave his team members the freedom to be slightly less productive than usual in terms of hitting up their to - do lists, he was surprised to find that they actually reported increases in their productivity.

In our engagement with China in Canada, respecting Canada's sovereignty and traditions is no less essential and calls us to uphold principles of intellectual freedom, civil society, and human rights through enforcement of our legal and regulatory standardIn our engagement with China in Canada, respecting Canada's sovereignty and traditions is no less essential and calls us to uphold principles of intellectual freedom, civil society, and human rights through enforcement of our legal and regulatory standardin Canada, respecting Canada's sovereignty and traditions is no less essential and calls us to uphold principles of intellectual freedom, civil society, and human rights through enforcement of our legal and regulatory standards.

I had a Spanish friend when I lived in Africa who had to leave her Bible when she went home on leave because it would have been confiscated when she entered the country Individuals and groups willingly give up freedom, believing that less freedom will lead to greater security and sometimes it does, but at what cost?

In one study of a fundamentalist Protestant academy (Bethany Bible Academy), a Jewish intellectual found the Bethany students more tolerant on issues of race, religion and freedom of speech and less concerned with making a lot of money than their public school peers.

And, in a very strange reinterpretation of American history, Huckabee declared, «I believe America is an exceptional country created out of the providence of God because of the prayers of people who, on their knees, begged for a place where they could be free and raise their children in the freedom to worship and to speak out and to protest, and where every person was equal to every other person in intrinsic value and worth and no person was worth more or worth less because of how much land they owned, what their last name was, what their occupation was and what their bloodline was.»

This broader understanding of what we seek to defend should make social conservatives both more and less political than we have tended to be: We should be more political in that we do more than occasionally resort to legal appeals to protect our own freedom of action.

So often it appears that the more of what I become is determined by God, the less is determined by me in my freedom and responsibility.

But to be able to see that maximal power is the power to offer greater, not less, freedom to the other — in short, to empower — is the hallmark of power that involves a mutuality of relatedness.

In a world where any actuality has some degree of freedom, pursues its own actualization of beauty and value, creatures can misuse their freedom, work at crosspurposes, and choose to actualize lesser, less inclusive values.

This alone is an element of freedom and democracy in the fundamental essence of the Church which does not, indeed, render the question of democracy in the Church superfluous, but which makes it much less vital, as is also the case in other free associations.

When I read this, about 15 years ago, I was stunned that God wanted His people to use the tithe to celebrate with our families and to help the less financially «properous» people (instead of judging them) I had such mixed feelings, of freedom and joy in God but also a kind of betrayal from what has been taught, almost to scare us.

The less successful it is (Or we think it is) in interfering with our freedom (i.e., satisfaction of our wants), the less we resent it.

Under these conditions, holding up the banner of the Protestant Reformation is less about affirming the theology of Italian Reformed Protestants (as de Chirico's commentary implies) and more about past issues over religious freedom for Pentecostals who had only been in Italy for twenty years in 1928.

We have religious freedom in this country, which means I couldn't care less whether or not you think I'm going to hell, and there's nothing you can do to force your religion on me.

But here is the mystery and freedom of God's way in election: the lesser vehicle, Jacob - Israel, bears the promise and the blessing.

Our calling is to invite all to turn from gods which are even less than human, and from idols like power, profit, property, creed, class, caste, language, race, success, technocratic progress, managerial efficiency and the ego, and thus experience the fulfilling realization of God's Reign which consists in justice, freedom and fellowship, tender love, universal compassion and equitable sharing of resources.

It's life in an environment we used our knowledge and freedom to domesticate — or make less alien or unfriendly — with each of our lives, liberty, and even happiness in mind.

I agree but add: God had no alternative to willing that there be some free creatures, first because (pace Alston) the idea of not creating at all could occur (if I may say so) only to a confused creature, second because, as Peirce, Bergson, and Whitehead have seen, by a «creature» we can consistently mean only a lesser form of the freedom or creativity which in eminent form is deity.

In «The Gospel of Yes» Mike Glenn shows the Gospel is giving us greater freedom, joy, satisfaction, and fulfillment in this life; not lesIn «The Gospel of Yes» Mike Glenn shows the Gospel is giving us greater freedom, joy, satisfaction, and fulfillment in this life; not lesin this life; not less.

Having gone into both Afghanistan and Iraq with the full force of American might, Bush dedicated his second inaugural address, in January 2005, to articulating a «Freedom Agenda» that in its moral passion and political scope was no less breathtaking than the Kennedy inaugural:

Mainly, because in all the verbiage about freedoms of beliefs there is something so important, so blatantly acute yet everyone do not even mention it, except - oh genial me: Why would anyone in the whole world support any type of creed / belief / religion where a whole lot of humans — as in millions of human women — are not allowed to go to school, to even just read and write - less become a teacher, doctor, lawyer, president of their own companies, their own countries, mutilated by the millions when they reach puberty, WHY is this allowed?

To the contrary, God and His Gospel are about giving us greater freedom, greater joy, greater satisfaction, and greater fulfillment in this life; not less.

But that freedom is just one of many that we enjoy in the United States — and religious tolerance is no more, or less, valuable than are rights to free speech, to bear arms, to be free from search and seizure, to be presumed innocent until proven otherwise, to be tried by our peers, to have our day in court, to not be imprisoned or fined without cause, to ensure State's rights, to be free from slavery and involuntary servitude, and on, and on, and on.

Often this is not very significant, but when a special occasion comes along, a crisis, an opportunity to act in a really important and decisive way, we will be more or less ready to actualize the best possibility In that situation if we have been exercising our freedom attentively all alonin a really important and decisive way, we will be more or less ready to actualize the best possibility In that situation if we have been exercising our freedom attentively all alonIn that situation if we have been exercising our freedom attentively all along.

The sense of the presence of the other involves a feeling of the concrete actuality of the other, of being truly present to another, of being less concerned to shape and control the other, of letting the other be himself in his concrete freedom.

Job, Plato, and the Greater and lesser Commandments are my basic traditional assumptions, together with the new freedom in science to admit self - activity as the index of mentality or the psychical.

Since sin is located fundamentally in freedom, and freedom is connected with human self - transcendence, corporate evil is something less than sin.

The book is a critique of both leftism and the right - liberalism (more «freedom,» less «equality»), so prevalent in today's conservative....

Tragically, we should expect that those systems providing the greatest degree of freedom, security, and economic opportunity (today, almost all Western or Westernized states in Asia) will be viewed as rivals and threats to be eliminated — or overrun and poached upon — rather than beacons to be praised and emulated by the less successful.

We probably, however, have not been able to manage the apostolic freedom of the «Ti gar,» much less the positive, tight - lipped breakthrough to the superlative fact that curls up all lesser facts --»... whether in pretense or in truth, Christ is proclaimed: and in that I rejoice.»

For what this truly and blessedly means is that God can not be less than man, endowed with personality, freedom und love, and that the mystery itself is free protective love, not an «objective order» which one can, after all, possess (at least in principle), and against which one could ensure oneself.

We also face an attack on religious freedom throughout the world» and now, to a lesser extent, even in our own country.

Accordingly, since it is always possible for such freedom to be used in less than the most appropriate manner, process theists deny that God could unilaterally have produced a world with no evil.

This modification of materialist physicalism provides one of the elements necessary to allow for freedom in human beings (and, to a lesser extent, other animals).

After years of participating in a comfortable faith tradition, many find themselves in a spiritual wilderness, feeling disillusioned with church, longing for more freedom and less religion in their lives.

Iraqi Christians are treated less than third (3rd) class citizens, No Rights of Freedom of speech or expression, thought, opinion etc., No Rights to Practice Religion, Hateful of Christians, when in Reality its the Christians that were there LONG before the Arabs, its a matter of facts, Iraqi Christians still speak the ARAMAIC Language, the same exact language as Jesus Christ Spoke (our GOD), the descendant of Abraham, from the Land of the Chaldean «UR».

I would say you have no freedom to think, you are more or less in a straight jacket..

While there is a remarkable resemblance, it really should be a question of whether Obama acts like Satan... he certainly seems to want the destruction of Israel... reduction in religious freedom... less individual freedom... more government control...

In every sphere, physical no less than intellectual and moral, and whether it be a question of flowing water, a traveler on a journey, or a thinker or mystic engaged in the pursuit of truth, there inevitably comes a point in time and place when the necessity presents itself, to mechanical forces, or to our freedom of choice, of deciding once and for all which of two paths is the one to takIn every sphere, physical no less than intellectual and moral, and whether it be a question of flowing water, a traveler on a journey, or a thinker or mystic engaged in the pursuit of truth, there inevitably comes a point in time and place when the necessity presents itself, to mechanical forces, or to our freedom of choice, of deciding once and for all which of two paths is the one to takin the pursuit of truth, there inevitably comes a point in time and place when the necessity presents itself, to mechanical forces, or to our freedom of choice, of deciding once and for all which of two paths is the one to takin time and place when the necessity presents itself, to mechanical forces, or to our freedom of choice, of deciding once and for all which of two paths is the one to take.

«A freedom open to new creation is in fact less centered on subjectivity, on personal authenticity, than on social and political justice; it calls for a reconciliation which itself demands to be inscribed in the recapitulation of all things.

The field of imagination at any rate is broad, ranging from automatic, instinctual, or reflex actions (in which the problem of meaning is virtually, but not entirely, non-existent), to more or less habitual modes of response to «natural signs,» and rising ultimately to sophisticated conceptual activity and various poetic or secondary forms of meaning — making in cultural and social significations.19 In the higher reaches of semiotic activity an increase in imaginative freedom is accompanied by a greater risk of erroin which the problem of meaning is virtually, but not entirely, non-existent), to more or less habitual modes of response to «natural signs,» and rising ultimately to sophisticated conceptual activity and various poetic or secondary forms of meaning — making in cultural and social significations.19 In the higher reaches of semiotic activity an increase in imaginative freedom is accompanied by a greater risk of erroin cultural and social significations.19 In the higher reaches of semiotic activity an increase in imaginative freedom is accompanied by a greater risk of erroIn the higher reaches of semiotic activity an increase in imaginative freedom is accompanied by a greater risk of erroin imaginative freedom is accompanied by a greater risk of error.

However, as we look around today and ask what conditions seem on the whole to make for happiness in marriage, we are driven to the curious conclusion that the more «civilized people become the less capable they seem of lifelong happiness with one partner» (p. 135) For a marriage to work requires that there «be a feeling of complete equality on both sides; there must be no interference with mutual freedom; there must be the most complete physical and mental intimacy; and there must be a certain similarity in regard to standards of value» (p. 143).

Hume's assertion that our «religious phase» may have been the «inevitable» precondition or «vessel» of secular morality (it isn't clear whether he means naturally or historically inevitable) can't get the ethical humanist secularist around the more haunting question of whether the secular political project of mass ethical secularism is viable, much less sustainable — especially if that social order is not to be grounded in philosophy, and especially if the politics in question must, as apparently it must, be one grounded in rights to freedoms.

So, I hold that the idea of freedom and the social fact of democracy were far less at work in places like Cuba, Columbian coast, Brazil, Puerto Rico, Jamaica, Trinidad, etc., than in our America.

In Protestantism there was less tolerance than in the Roman Catholic Church of dictation by the heads of ecclesiastical hierarchies, and the Protestant spirit found congenial the laissez faire atmosphere of the nineteenth century with its relative freedom from state controIn Protestantism there was less tolerance than in the Roman Catholic Church of dictation by the heads of ecclesiastical hierarchies, and the Protestant spirit found congenial the laissez faire atmosphere of the nineteenth century with its relative freedom from state controin the Roman Catholic Church of dictation by the heads of ecclesiastical hierarchies, and the Protestant spirit found congenial the laissez faire atmosphere of the nineteenth century with its relative freedom from state control.

In this and moments like it, I find myself wishing I prized politeness less and had the interior freedom to kick out my friend and his mistress» or in some way to give the moral truth that has been jammed into a far corner of my conscience some purchase on reality, some public expressioIn this and moments like it, I find myself wishing I prized politeness less and had the interior freedom to kick out my friend and his mistress» or in some way to give the moral truth that has been jammed into a far corner of my conscience some purchase on reality, some public expressioin some way to give the moral truth that has been jammed into a far corner of my conscience some purchase on reality, some public expression.

And so this negative experience offers us an opportunity to unite, less, perhaps, in the positive planning of the freedom and justice we are seeking than in our critical opposition to the honor and tenor of unfreedom and injustice.