Sentences with phrase «moral consciousness of»

At the same time, professional ethics, is able to regulate the development of moral consciousness of professionals.

Because the war did what a few of us believed it would do — it stupefied and paralyzed the moral consciousness of the American people as nothing else could have done.

Ford's work discloses the moral consciousness of America in the «80s.

The moral consciousness of the Jews, refined through a long process of devotion to the Law, «became as a seed bed for a more sensitive and appreciative consciousness in response to the working of God» (FC 86).

At least from the time of the exodus, with Moses» molding of a tribal people into a nation with a sense of its destiny and a moral consciousness of God's demands, it was the sovereign, righteous rule of God that held them together.

I sought one that would help illuminate the moral consciousness of America in the «80s, a nation bogged down and hemmed...

Not exact matches

I am not sure what more I would add... That we need to develop utterly new moral, ethical and social philosophies that recognize human consciousness as embedded in a process of evolutionary ecology which is in turn embedded in a thermodynamic process.

Many among us — inside the walls of faith, and out — applaud this rising moral consciousness.

The universe is 13.7 billion years old (cosmology: best estimate based on available data)- nothing to do with Atheism The earth is 4.5 billion years old (cosmology: best estimate based on available data)- nothing to do with Atheism Life emerged from non-life (Biogenesis theory... cause and process unknown)- nothing to do with Atheism Life spread and diversified through evolution (best available explanation)- nothing to do with Atheism Man evolved from common ape ancestor (evolution science)- nothing to do with Atheism Consciousness is an emergent property of the brain (neuroscience)- nothing to do with Atheism Emotions, memories and intelligence are functions of the brain (neuroscience)- nothing to do with Atheism Morals are emergent qualities of social animals (natural science)- nothing to do with Atheism

We can then highlight that element in every human instance of dependent origination that introduces freedom and moral responsibility and the temporal asymmetry so important to the historical consciousness.

If I seal up the entry into my heart I must dwell in darkness — and not only I, my individual soul, but the whole universe in so far as its activity sustains my organism and awakens my consciousness, and in so far also as I act upon it in my turn so as to draw forth from it the materials of sensation, of ideas, of moral goodness, of holiness of life.

Normally in such cases he can only change with the Church's whole consciousness of its belief, if such a change really takes place in respect of a more precise discernment of the fundamental moral guiding principles or of certain applications of these to new situations.

And with no imagery available, other than that of supernaturalism, to suggest such nuances or sensitive ground for pointing toward dimensions of grace or spirit, Christian faith could mean for the modern consciousness only confidence in the resources of man's moral idealism.

But the experience of metaphysical knowledge, of self - consciousness and self - awareness, of moral conscience, of liberty, or of aesthetic and religious experience — these must be analyzed through philosophical reflection, while theology seeks to clarify the ultimate meaning of the Creator's designs.

There exists, therefore, and must exist, a teaching of the Church which possesses an importance and binding force for the faith and moral conscience of the individual Catholic, although in what it directly states it can not and does not intend to make any claim to the absolute assent of faith, and although it is not irreformable but is still involved in the elucidatory development of the Church's consciousness of its belief.

Moreover, our moral energies can themselves be nourished by sharing in that reverence for life which, so I have argued elsewhere, is characteristic of God's own consciousness (McDaniel 1989a, 1989b).

What is it about our stories that should be taken seriously by those who advance theories of moral behavior as a product of evolution, or those who regard consciousness and selfhood as congeries of computational patterns constructed by neurons?

The proof that the growing co-extension of our soul and the world, through the consciousness of our relationship with all things, is not simply a matter of logic or idealisation, but is part of an organic process, the natural outcome of the impulse which caused the germination of life and the growth of the brain — the proof is that it expresses itself in a specific evolution of the moral value of our actions (that is to say, by the modification of what is most living within us).

He has challenged most of the prominent modern theories of religion, including Marxism (religion is a mask for class consciousness), functionalism (religion serves as a moral restraint or social glue) and psychological reductionism (religion is a form of infantile wish fulfillment).

If it came to light that decisions of the triage / lifeboat variety were being made in the distribution of our excess food resources, not for the sake of long - range survival and well - being of the greatest number based upon utilitarian calculation, but rather for the rawest, most crass and most selfish political reasons, would this not indeed have a devastating effect on the American moral consciousness?

The church understood as the repository of religious consciousness, or as the apex of «Christian» civilization, or as the private club of moral rectitude, could no longer be the place where the thunder and lightning of God's grace breaks through to human beings.

Voters who place cultural or moral concerns above economic self - interest are obviously beset by a form of false consciousness (Frank never uses the term, but his analysis presupposes it).

The intent of this paper is to present a conceptual model of a physical and biological universe in a state of constant change and evolution, based on three principal ideas: (a) neo-Aristotelian notions of reciprocal causality, (b) chaotic dynamics and contingencies of self - organizing systems, and (c) emergence of consciousness and sense of moral purpose in...

Religion is described as the «moral sanction», the «solemn completion», and the «universal ground for consolation and justification» for this world.12 This means religion is an integral part of this perverted world, and not simply the perverted consciousness belonging to it.

Hartshorne is not alone in this view Mary Anne Warren refers to a human being in a moral sense as «a full - fledged member of the moral community» whose traits include, but are not limited to, consciousness and the ability to reason.

Most liberal Protestants have been in some sense theists, believing that moral life, consciousness, and awareness of purpose and destiny are clues to the nature of the greater Reality which created humanity.

The CENTURY addressed other personal sins and moral failings, regularly speaking to the problems caused by lax divorce laws, and occasionally writing about the evils of gambling, tobacco, and the «sex consciousness» that would accompany the «vociferous demand for the teaching of sex hygiene» in public schools.

We miss the wonder of human personality if we look for it solely in the factors of consciousness and mentality and moral freedom.

[1] John Paul II, Evangelium Vitae (Washington, D.C.: United States Catholic Conference, 1995), 65: AAS 87 (1995) 476, recalls that «Pius XII affirmed that it is licit to relieve pain by narcotics even when the result is decreased consciousness and a shortening of life, «if no other means exist, and if, in the given circumstances, this does not prevent the carrying out of other religious and moral duties.»

The emergence of living matter, the appearance of consciousness in such living matter, and the coming into existence of moral valuation and appreciative awareness in human life are instances of «importance» which should be obvious to any observer of the world - process.

In these times, when the fear of unregulated violence hovers in people's consciousness, Elshtain is trying to think through risks and options in the light of moral conscience.

In this view, when the primitive idea of God, which was based on the personification of powers of nature, vanishes gradually behind the infinitude of the causal sequence, the concept of God gains in coherence and consistency in proportion as it achieves a firm position in connection with the claims and needs of the human spirit, and becomes the «irreducible coefficient of the achievement of moral processes in self - consciousness.»

Instead of the Power whom man obeys and for whom he decides, he knows only the law of his own spiritual being, and the idea of God becomes «the irreducible coefficient of moral processes in self - consciousness.»

The inclusive well - being of the human race, its realization of the good - in - common, is therefore the needed moral ground of this self - consciousness coming - to - be within history.

But telescopic and spectroscopic observation, and increasingly exact calculations, are transforming this comfortable spectacle into a vision that is very much more unsettling, one which in all probability will profoundly affect our moral outlook and religious beliefs when it has passed from the minds of a few initiates into the mass - consciousness of Mankind as a whole: immensities of distance and size, huge extremes of temperature, torrents of energy...

In «Four Forms of Ecological Consciousness Reconsidered,» he first distinguishes «resource conservation,» «wilderness preservation,» and «moral extensionism.»

Sexual self - consciousness was still a thing of the future; likewise, all matters of moral judgment.

While there are inconsistencies in the contents of the various codes of law and while, as we shall see, one code may differ from another in emphasis and in the degree of ethical, social and moral consciousness, there are certain generalities which may be affirmed.

We have learned so much about the intelligence, cognitive and social, of so many animals — humpback whales, orcas, bottlenose dolphins, elephants, gray parrots, dogs, and so on — all of it quite fascinating, thought - provoking, and in many cases delightful, and it seems a cruel impoverishment of our speculative and moral imaginations to dismiss it all as a process of biomechanical stimulus and response, only accidentally resembling the workings of human consciousness.

Nor, I think, does the acknowledgment of animal consciousness truly threaten to diminish our sense of the vast gulf — cognitive, moral, creative, imaginative — separating the human world from that of even the most intelligent of animals.

As for Greco - Roman civilization, it was based squarely on slave labor, and one of the profoundest differences between the ancient Mediterranean culture and our own is that there slavery was taken for granted along with a growing consciousness of the moral compromise it involved with man's best ideals, while with us liberty is taken for granted along with deep ethical discontent at the parallels of slavery, or worse, which exist under the wage system.

Even the decisions made in conscious occasions are not generally of any moral significance inasmuch as the consciousness is usually focused upon the objective world and not upon the process of decision - making.

Only where consciousness eventuates in self - awareness and self - awareness comes to include awareness of a choosing among alternatives do we arrive at clear instances of moral choice.

All the examples from the New Testament bear witness to the emergence of a new moral consciousness, grounded in the presence and transforming power of the risen Jesus.

We shall examine also the nature of human consciousness and moral values in order to determine if they have any unique characteristics that could assist us in distinguishing between causal and contingent features of an evolving biological or social system.

The intent of this paper is to present a conceptual model of a physical and biological universe in a state of constant change and evolution, based on three principal ideas: (a) neo-Aristotelian notions of reciprocal causality, (b) chaotic dynamics and contingencies of self - organizing systems, and (c) emergence of consciousness and sense of moral purpose in humans.

The Nobel Committee that gave him the 1957 Prize for Literature already felt him to be a significant moral and spiritual presence at forty - three (only Kipling won at a younger age): «Even in his first writings Camus reveals a spiritual attitude that was born of the sharp contradictions within him between the awareness of earthly life and the gripping consciousness of the reality of death.»

It understands that once this heritage is forgotten or lost, there is little left to religion save emotion, some kind of vague «cosmic consciousness,» moral imperatives, and social enthusiasm.

«The problem with the religious solution [for mysteries such as consciousness and moral judgments] was stated by Mencken when he wrote, «Theology is the effort to explain the unknowable in terms of the not worth knowing.»

God is the source of life, the source of consciousness, the source of personality, moral purpose, and ethical action.