Sentences with phrase «living humans concerned»

Not exact matches

But Musk's bigger concern has to do with AI that lives in the network, and which could be incentivized to harm humans.

But employees want a living, breathing human they can share their concerns with.

The health care sector consists of drug companies, medical supply companies, and other scientific - based operations that are concerned with improving and healing human life.

In Hobbes, Owen finds «not unbelief, but a radical reorientation of human concerns to goods of this life....

Elizabeth Chyrum, Director of Human Rights Concern - Eritrea (HRC - E) said: «It is an insult that the legitimate patriarch of the Orthodox Church is confined to the servants» quarters in the same compound where two junior bishops live in a villa.

This belief, that human activity ought to be directed towards promoting what John Locke called «the advantages and conveniences of life,» and that the human mind ought to concern itself exclusively with gathering together and putting in order the sort of knowledge this enterprise demanded — useful knowledge — is a moral belief, that is, it is a belief about how we ought to spend our lives.

why would a god only be concerned about the zex lives of humans..

In Systems of Survival (reviewed in First Things, December 1993), Jacobs maintains that human beings have basically only two ways of making a living, one concerned with acquiring or protecting territories, and the other with trading or producing for trade.

Fourth, this concern with the sanctity of human life per se was at the heart of the White Rose protest against the murder of the Jews.

Rather, the new NIV here makes it possible for English readers to discover a more Catholic or Orthodox or truly Lutheran Paul, one who teaches that the problem with the Jewish law is its ethnic and temporary character and that human salvation concerns our real sacramental participation in divine life, real transformation, and ultimate resurrection.

But if we put that matter aside, and if our main interest lies in protecting the lives of our people, why do the mavens on national security show no concern for the 1.2 million innocent human lives taken each year in abortion?

It has been a great concern for humanity to deal with the natural environment, for the nature has been the «source of human life» as well as the threat to it at times.

In recent years there has risen a new type of the same concern in that the advancement of human ability to control and manipulate the natural forces by means of science and technology has created life threatening situation in terms of the pollution, nuclear weapons, and intervention of the natural process with the unforseen consequences.

Its value lies largely in enabling us to see how the whole history of revelation with which the Bible is concerned is rooted in the good red earth of our common humanity; in primitive, elemental human affections and passions, the groundwork still of all our life, however sophisticated and civilized we have become.

Ours is indeed a consumeristic culture, the kind that too often turns people into commodities, and I believe Christians can speak into that culture in a unique, life - giving way — not only as it concerns sex - on - demand, but also as it concerns food - on - demand, celebrity - on - demand, stuff - on - demand, cheap - goods - on - demand, pornography - on - demand, entertainment - on - demand, comfort - on - demand, distraction - on - demand, information - on - demand, power - on - demand, energy - on - demand, and all those habits that tend to thrive at the expense of the dignity and value of our fellow human beings or our planet.

As every reader knows, the Gospels are overwhelmingly concerned with the conduct of human life, of life in the human commonwealth.

We must believe in the contents of all the messages concerning the code of laws which aims at the organization of human life in a way which meets the needs of mankind and promotes human welfare in accordance with His justice and mercy.

Dialogue between these competing theological options challenges one to take a fresh look at the biblical record in the hope of uncovering new insights concerning the shape God intended human life to take.

While economics as a descriptive study is not concerned with moral issues, the facts of economic life inescapably point to the moral element in human nature.

They have been led by experience to conclude that the only power in human life able to counterbalance the dark and divisive faiths of our time is a still stronger faith, a faith concerned with Reality rather than human wishes.

«The experience of absolute control over another being, of omnipotence so far as he, she or it is concerned, creates the illusion of transcending the limitations of human existence, particularly for those whose lives are deprived of productivity and joy.

THE PRESENT: Concerning the beginning of human life you have probably noticed the following massive «gap» between the left hand side column and the right hand side

The Church is interested in all that concerns human life and human flourishing.

God in His will through history had into reality seemingly illogical or cruel events to happen in our world, but no one is spared if the purpose is for the good of humanity, wars pestilence even the holocust has a reason and purpose beyond our comprehension at our times but will be reveald in the future, The Phillipine catasthrophy for example is viewed by some as Gods punishment, we experienced the brunt of natures punishing power but it also unveiled the true feelings and concern of the whole world in helping us materially and spiiritually by aiding and consoling us that was unprecedented in history, The whole world had demostrated, to me, a kind of humanitarian concern and love that trancends races and culture, A kind of demonstration by higher being the we humans is one with Him.The cost of human lives and misery is nothing in history compared to its positve historical consequences

They had inculcated a deep sense of sin and a conscious need of personal salvation; they had overpassed national and racial lines and had made religious faith a matter of individual conviction; they had emphasized faith in immortality and the need of assurance concerning it; they had bound their devotees together in mystical societies of brethren fired with propagandist zeal; and they had accentuated the interior nature of religious experience in terms of an, indwelling Presence, through whom human life could be «deicized.»

Paul makes some qualifications concerning the adequacy of human judgment, even his own, in specific cases; but we see that commitment to the spirit of love as an alternative to legal obedience requires responsible living and the honouring of authentic forms of behaviour appropriate to the new life.

Yet the basic certainties stand sure; they concern the dynamic reality who is God, God's pervasive action in the world, God's self - manifestation through the whole range of creation, God's focal self - expression in Jesus Christ, the effecting of God's purpose through loving activity in the world and in human existence, and the assurance that our human life is not an end in itself but finds its fulfillment through reception into the divine life.

It is essentially a way of faith, by which man, in whatever generation he lives, is summoned by the Word of God to concern himself with the human scene, for this is God's concern.

Second, we need to develop a way of understanding God that shows God to be concerned with and intimately connected to the whole of life, not human life alone.

Concerned principally with international conflicts, Grotius held that humans are, on the one hand, inherently prone to strife as a result of their conflicting purposes or ideas of the good and, on the other, socially - minded beings who want to live together.

And what he seems concerned to emphasize in this recent article is that (assuming the truth of the Christian understanding of existence) the Christian revelation embodies a view of life that objectively represents the meaning of human existence, so that if a person is indeed to grasp in a reflective way what the meaning of life in fact is he or she must understand it precisely in the way represented by the Christian witness.

This was vividly brought home to me recently, reading the vast work of academic moral philosophy On What Matters, by Derek Parfit, in which problems concerning the switching of trolleys from one rail to another in order to prevent or cause the deaths of those further down the line are presented as showing the essence of moral reasoning and its place in the life of human beings.

Yet another suggestion of the total image concerns the way in which living and non-living realities are to be joined in human life and for human salvation.

@ tallulah13: for those of us who believe abortion is terminating a human life, it is women's rights that are equally a concern.

If this is what it means to be human, it may be no surprise that bioethics — concerned as it is with Bios — should, especially at its most philosophical, focus so much attention on the beginning and end of life, on birth and death.

The fundamental moral concern to protect innocent human life is not, however, overridden, even in the face of such violence.

Nevertheless, the classical humanistic tradition, with its emphasis on the common distinctive qualities of man, provides stronger support for the democratic ideal of human equality than does evolutionary naturalism, with its concern for the continuity of man with the lower forms of life.

The erotic literature of the age which is so exclusively concerned with one person's enjoyment of another and the pseudo-psychoanalytical thinking which looks for the solution to the problem of marriage through simply freeing «inhibitions» both ignore the vital importance of the Thou which must be received in true presentness if human life, either public or personal, is to exist.

There is a «practical» meaning of practice, which concerns the preservation or definite improvement of mundane human life, and which therefore is bound up with a more or less articulate understanding of the human condition and its limits.

- 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.

This chapter deals with religion as a particular facet of education in a democracy, but more significant is the fact that all of the preceding chapters set forth a religious point of view by demonstrating what the life of ultimate devotion means in a wide range of human concerns.

This deepening and solidification has produced several highly significant developments in Buber's thought: a growing concern with the nature and meaning of evil as opposed to his earlier tendency to treat evil as a negative aspect of something else; a growing concern with freedom and grace, divine and human love, and the dread through which man must pass to reach God; a steady movement toward concern with the simpler and more concrete aspects of everyday life; and an ever greater simplicity and solidity of style.

In human life, a loving father must remember the demands of justice, or else concern for his child becomes sentimentality.

It has been a great concern for humanity to deal with the natural environment, for the nature has been the «source of human life» as well as the threat to it at...

He who is ready to surrender his hopes, ambitions, and life itself, for the love of God and his fellowmen, no longer fears death and the end of human existence, for that self - centered concern which wants to cling on to life beyond its appointed span, and seeks to bring it back again in some supernatural realm, has already died.

This is why the message of Love active in the world is a challenge to work so that in human ways and for human concerns such loving may become the dominant quality of life.

By extension every good deed, every struggle for justice and deliverance from oppression, every effort to care for and show concern about those who are in need, will be not merely a reflection of the divine mercy and righteousness but also an instrument for the bringing about of just such shalom or «abundance of life» for God's human children, So one might go on, almost without ceasing, to show that response in faith to the action of God in this vivid moment has its implications and applications for the whole range of human life and experience.

When someone is more concerned about their own reward after they die than they are about the quality of this real life for their fellow humans, one can only conclude that they are utterly selfish.

The ability of biology to detail the organisation and constitution of life - forms, not just on a cellular level, but now also on a genetic and molecular level, and its description of how such factors canaffect the global behaviour of an organism, should be taken into account in the theological and philosophical discussion of free will, individual identity / personality, conscience, the soul, and other areas concerning human behaviour, especially in regard to morality.

Our concern is not with these, but rather to state simply that the reality of the presence of Christ in the Holy Communion is a given fact of two thousand years of Christian experience, and that Christian worship as it has historically developed has found that in the partaking of the consecrated bread and wine, as Christ commanded, His «spiritual body and blood» — which is to say, the reality of His life, divine and human, in a uniquely intimate and genuine way — have been received as His presence has been known and his person adored.