Sentences with phrase «live human community»

And extra thanks once again to our volunteers who made all these translations possible — all three games were translated by real live human community volunteers.

Not exact matches

The Index's authors define social progress as «the capacity of a society to meet the basic human needs of its citizens, establish the building blocks that allow citizens and communities to enhance and sustain the quality of their lives, and create the conditions for all individuals to reach their full potential.»

It's the kind of attitude that permeates Paradox Sports, the group Skelton and co-founder Timmy O'Neill launched to provide «inspiration, opportunities, and adaptive equipment to the disabled community, empowering their pursuit of a life of excellence through human - powered outdoor sports.»

As humans, we all essentially seek and require the same things to live a happy life — community, loyalty, love, excitement, curiosity, passion, and peace.

We are living in a society where there is a need for human connection and a sense of community.

Such a new ecclesiastical body is designed to allow these pathetic human beings, who are so deeply locked into a world that no longer exists, to form a community in which they can continue to hate gay people, distort gay people with their hopeless rhetoric and to be part of a religious fellowship in which they can continue to feel justified in their homophobic prejudices for the rest of their tortured lives.

Instead, we have done great harm to our sense of community and responsibility and respect for human life.

The God - given gifts of science and technology should be used only as a means to respect and promote communities, life and human dignity.

In this book, Robert Bellah and his coauthors deployed a fascinating and compelling range of stories testifying to the damage American individualism has done to countless human lives and their communities.

«The hard work is to figure out how we live as a beloved community, as the human family of God.»

As Zmirak writes, Röpke «centered his economics in the dignity of the human person, who lives not alone but as part of a family and a community; who thrives or suffers according to the health of those institutions; and who regulates his own economic activity according toýfinancial and personal incentives that he» and not the State» is best equipped to interpret.»

The concept of international human rights from which no country is exempt is consonant with the idea that Shari'a, the large body of legal tradition that informs the Muslim community about how God requires it to live, is in some sense the rule of God.

For example, for most of human history people lived most or all of their lives in relatively small communities where everyone knew everyone and your livelihood and welfare depended on your reputation.

If abortion and related life issues are in fact the great civil - rights issues of our time» in that they test whether the state may arbitrarily deny the protection of the law to certain members of the human community» then Griswold eventually led to a situation in which the Democratic and Republican positions on civil rights flipped, with members of today's Democratic party playing the role that its Southern intransigents played during the glory days of the American civil - rights movement.

That means opposing the self - contradictory «dictatorship of positivist reasoning that excludes God from the life of the community and from the public order, as well as acknowledging... human rights, and especially the freedom of faith and its exercise».

It seems that only in a community that has some control over its own economic life can there be freedom to decide about the respective roles of human labor and fossil energy.

A third, a physician in New York City, praised the Catholic tradition for its emphasis on human dignity and social justice, but added: «I am troubled by the fact that I find greater acceptance of myself as a whole person in my professional community as a physician, than I do in the official hierarchy of the church of my family, my childhood, and my life.»

It is not possible now to say whether or not the value of community will exert a more powerful persuasion in human life than other seemingly opposed values.

I'm passionate about finding life before death, the extraordinary in the ordinary, the divine in the daily, and the flesh and blood of human community.

To live in a human community is to share a life of common commitments and pursuits.

The other, and surely the most significant arena where abstract philosophy must interact with concrete experience, is community life — where principle and practice come together on a personal, human scale.

So the knowledge imparted was at different levels, - technical rationality, critical rationality to evaluate ends, universal human values, and the humanism of the person of Jesus - but with search for the unity of their inter-relationship realized in the renewal of personal and community life as the ultimate goal.

We need community — an absolute necessity for healthy human living and a connection to the christ within ourselves and within each other.

Sinfulness, personal or corporate, is but a matter of maladjustment that can be cured through some minor psychological or sociological tinkering — I'm O.K. and you're O.K. and the Department of Health and Human Services will make our community a nice place to live.

-LSB-...] The human community lives on the basis of assumptions it knows not how to produce -LSB-...]- whether we call it trust, fraternity, solidarity or friendship!

In very personal language, I believe that all things are progressing from the same divine source; that that source is the ground of all being and its essence is love and interdependence; that all human beings (all of life, really) are equal and beloved in its sight; that in response to that overarching, boundless love which ensures that no one is ever truly alone, I have a responsibility to assist in the creation of just and loving community here on Earth.

Lutherans believe that we experience God's law as the driving force behind the demands that human beings impose on each other as they live in community.

Until this point, virtually no one within the evangelical community was even discussing the sanctity of human life, let alone defending it.

A good Catholic school, then, prepares its students «for service in the spread of the Kingdom of God, so that by leading an exemplary apostolic life they become, as it were, a saving leaven in the human community.»

In contradicting sacred explanations, one finds within human community itself the true mystery of life.

But life is not found here either, for sex is one human being sharing with another on the deepest level, and this is patently impossible when love and community are separated from sex or when one relates to a sex partner as a thing, as impersonal as a partner from a rent - a-body agency.

To the Christian, such an atheistic approach to human nature is essentially inhuman, since men do not exist without a fundamental religious vocation any more than they exist in this life without physical needs, individuality or communities, all aspects of the human condition eagerly studied by social scientists.

His attitude was proper, granted his presuppositions, and, without the kind of legalism his presuppositions represent, the conduct of human affairs and the regular business of living in family or community would rapidly become impossible.

Orthodoxy is being able not only to repeat the same teachings but also to show their relevance to the new context.2 Other individuals, on the other hand, interpret religious beliefs as merely expressions of the human community's search for some kind of meaning, an accumulated source of information built up over the years as the community reflected on its life and activities.

Systematic philosophical thinking about urbanism antedates Christianity, going back to Aristotle, who wrote some four centuries before Christ that the best life for human beings is lived in community with others, and most particularly in a polis.

So a magical all - powerful being living in some fantasy world in the clouds created the earth, placed a modern day man and woman on the earth from whom all humans are modeled in a fantastical garden 4.5 billion years ago, allows «good» people to live in a cloud kingdom where everyone who has ever died lives (like a Florida retirement community in the sky), and sends «bad» people to a fiery pit of despair for all eternity.

In taking this sixth step, Christians affirm that the «tendency toward the human and the humane (toward «Christ») in the ultimate nature of things» which has existed since the beginning of time «has become evident and clear only now in the new order of relationships just coming into view» in the Christian community To be sure, «any community which becomes a vehicle in history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestation.

Biblical redefinitions of success and «the Good Life» thus include a threefold ideal: to be creative, to help build and nurture human community, and to live as loving, risking neighbors.

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.

I argued that the humanity of the Crucified Jesus as the foretaste and criterion of being truly human, would be a much better and more understandable and acceptable Christian contribution to common inter-religious-ideological search for world community because the movements of renaissance in most religions and rethinking in most secular ideologies were the results of the impact of what we know of the life and death of the historical person of Jesus or of human values from it.

of the cosmic and historical process which has brought forth human life on earth (paraphrasing Job): «Though it slay us — as individuals, even as whole communities — yet will we trust in it.»

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

What seems to be lacking in his exposition is an explicit equation between process in God and community, such that the community life of the three divine persons is understood to be a process, partly identical with the process of human history but also partly distinct from it.

Yet his words were filled with power — the kind of power that transforms human life, crystallizing it into social and community action.

From the point of view of a Whiteheadian understanding, this is simply false, and an economy based on it will inevitably disrupt community and undercut many of the values of human life.

He can not acknowledge that we are less than immortal gods — and that, therefore, our actions must have limits and our lives must recognize bonds of human community across the generations.

The American novus ordo, with its revolutionary form of social life — the voluntary association — demonstrates that ordered liberty and human rights are products of social arrangements that give primacy to both persons and communities.

Fourth, God intends the fullness of life for the human community to be a present goal, not the endpoint of history.

The humans organize their gardens of life in the household, in the community and in the eco-system.

Third, the context has shifted: in contrast to the traditional Catholic conception of the political community, and politics within such communities, as the means of achieving real if limited justice for human life in the world, and a corresponding theory of international relations, recent Catholic thought on war often treats the state as a locus of injustice and the goals of particular states as inherently at odds with the achievement of common human goals, while an internationalism defined in terms of the United Nations system is proposed as the best means to those common goals.