Sentences with phrase «more human terms»

But most people, admit it or not, would like to think of marriage in much more human terms — as the voluntary union for life of a man and a woman who intend to create a family together.

Not exact matches

It will be a war more serious in terms of human suffering than anything we've seen since 1953,» Mattis said, also noting the danger to the heavily - populated South Korean capital of Seoul: «It will involve the massive shelling of an ally's capital, which is one of the most densely packed cities on earth.»

For business leaders, increasingly this means balancing two very different perspectives: shareholders who expect executives to deliver better short - term financial performance and stakeholders who want more attention paid to the longer - term human and environmental consequences of business.

The Department of Health and Human Services this week announced a new proposal that would expand the use of short - term health insurance plans, opening the door for more people to use the «skinny» coverage products while taking another swipe at the law known as Obamacare.

«It will be a war more serious in terms of human suffering than anything we've seen since 1953.

A human body containing 10,000 or more patents, like the humble cellphone, is a near - term possibility.

Centaurs, a term for human - machine pairings taken from the mythological creature that was half - human - half - horse, have already proven more effective than humans or computers at chess (at least when given enough time, at least for now).

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 systems.

As long as the population continues to grow and humans continue to find more efficient methods to work, the long - term trajectory of the stock market is up.

Rather, it is to remind you that the next time you are tempted to buy into something that promises emotional excitement and rapid payoffs, to over-leverage yourself or take more risk than you should; consider, instead, looking to one of the 50 or 100 incredible businesses that are as close to sure long - term bets as anything in human civilization.

Because she said that «Human capital is one of the more odious terms in the capitalist lexicon».

We are somewhat more explicit about recognising the potential human cost of financial instability in terms of financial distress and unemployment and are more attuned to the behavioural risks associated with risk cultures and financial innovations.

And the proof of this is that today, in order to remain human or to become more fully human, all the peoples from end to end of the earth are being inexorably led to formulate the world's hopes and problems in the very terms devised by the West.

Reason consolidates itself in terms of techniques, e.g., hunting, fishing, farming, handed down by the tribe to the next generation, evolving still more in terms of greater and more refined techniques and in terms of greater area of human activity; it unifies itself through the compilation of human experience not only in technique and art but in organized bodies of knowledge, the sciences, and all these achievements of reason resulting in a culture which in turn unify groups of people into cultural groups, civilizations, etc..

Hominization is Pere Teilhard's term for what Sir Julian Huxley has called «progressive pyschosocial evolution», i.e. the process whereby mankind's potentialities are more and more fully realized in the world, and all the forces contained in the animal world are progressively spiritualized in human civilization.

This point of view fully respects the progressive experimental concentration of human thought in a more and more lively awareness of its unifying role; but in place of the undefined point of convergence required as term for this evolution it is the clearly defined personal reality of the incarnate Word that is made manifest to us and established for us as our objective, that Word «in whom all things subsist.»

Singer was more responsible than anyone else for making the term «speciesism» known, beginning in 1975 with his highly influential book Animal Liberation and continuing with his widely professed proposal that so - called human non-persons can be killed (infanticide or non-voluntary euthanasia) because of their «lower» moral status.

It is a paradox, yet true, that the more deeply we seek to affirm the reality of God's condescension to the depths of our human situation, the more we are enabled, and indeed led, somehow to represent the content of his act in Christ in objective terms.

«In a first phase, the attention of this discipline was oriented, rather, to problematic situations within society -LSB-...] With the theological emphasis, John XXIII treats more decisively the question of all this in terms of the human person -LSB-...] John Paul II then reinforced this -LSB-...] In the logic of this Encyclical, we find then a further stage, perhaps a third phase in the reflection on social doctrine.

To be more pointed, a psychotherapeutic reading of Shakespeare would be hard to challenge in court, but presenting Shakespeare's view of human nature in terms of biblical realism would almost certainly be considered a violation of the establishment clause.

Heaven is probably much more than can be described in human terms that are understandable.

I opposed, first of all, the view that God intends all human beings to be heterosexual, and that therefore a failure to be heterosexual represents a deviation from God's creative plan — a deviation that demands an explanation, usually given in terms of sin, or more recently, in terms of sickness.

Consider a partial list of developments since just World War II: a broad national decline in denominational loyalty, changes in ethnic identity as hyphenated Americans enter the third and subsequent generations after immigration, the great explosion in the number of competing secular colleges and universities, the professionalization of academic disciplines with concomitant professional formation of faculty members during graduate education, the dramatic rise in the percentage of the population who seek higher education, the sharp trend toward seeing education largely in vocational and economic terms, the rise in government regulation and financing, the great increase in the complexity and cost of higher education, the development of a more litigious society, the legal end of in loco parentis, an exponential and accelerating growth in human knowledge, and so on.

Hardin contends that human populations have similar cycles and that when we «interfere» in the cycle with indiscriminate famine relief and medical assistance, we sustain the increase and artificially postpone the «crash,» making it larger and more tragic in the end — a process which Hardin terms the «ratchet effect.»

Thirty years later — after Mary Ann Evans had come to London and become Marian Evans, then (in her mind, though not in English law, since the man with whom she lived was married to another) Marian Lewes, and ultimately the great and famous novelist George Eliot» she wrote in very similar terms to Harriet Beecher Stowe: for the good of humankind, orthodox Christianity must be replaced by an ethical religion that would instill in us «a more deeply awing sense of responsibility to man, springing from sympathy with the difficulty of the human lot.»

It is more about human characters doing whatever it takes under extreme circumstances to stay alive in terms of «action film» techniques.

At the same time, he rejects those theories, «more or less tinged with behaviouristic psychology,» which assume» that human nature has no dynamism of its own and that psychological changes are to be understood in terms of the development of new «habits» as an adaptation to new cultural patterns.»

There are others who understand the human situation more in terms akin to those prevailing in certain areas in New Testament days, when it seemed to many men that they were in the control of forces indifferent to their fate and that God, however potentially powerful, was very far off.

But because this human life is shaped by human powers and capacities, it invites us to «think in terms of comparative degrees of human distinction or dignity — and of some as more dignified than others.»

Max More coined the term «proactionary principle» in opposition to the work of Leon Kass at the President's Council on Bioethics, which argued for a «precautionary principle» to prudently restrain experimentation with the human genome.

Although we have limited ourselves in this chapter to the discussion of dialogue within the Church, we must not forget that Vatican II also used the term «dialogue» to refer to communication with separated Christians, 10 with non-Christians and atheists, 11 with the entire human family, and with the world.12 This aspect deserves our attention even more than the use of the dialogue model for exchanges within the Church.

Throughout the centuries, others have attempted to carry out Hobbes's project; the attempt to understand the human mind in terms of the structure and functions of computers is but one of the more recent strategies for completing the Copernican Revolution along the lines charted by Hobbes.

The more we expand and generalize the words we apply to specifically human relationships — speaking of «pet parents,» or referring to our pets as our children or family members — the more we distort the ideas that undergird these terms, and the more we profane the real relationships those terms are supposed to cover.

In the simplest terms then, human social experience is a form of togetherness in which there is a sharing of feeling, a concordance of emotion, between two or more individuals who become immanently related one to another by the very character of their mutual experience.

It is after doing what is commanded, when everything has been done in the sphere of human decisions and means, when in terms of the relation to God every effort has been made to know the will of God and to obey it, when in the arena of life there has been full acceptance of all responsibilities and interpretations and commitments and conflicts, it is then and only then that the judgment takes on meaning: all this (that we had to do) is useless; all this we cast from us to put it in thy hands, O Lord; all this belongs no more to the human order but to the order of thy kingdom.

But as men became more and more aware of moral principles and as their thinking was «rationalized», the way in which the sacred was understood, the way in which men came to interpret the more - than - human, was in terms of love and of «persuasion» (as Whitehead put it), although it never lost the awesome quality which evoked from them worship and adoration.

Although in terms of its biological, economic and mental determinisms the human earth, emerging from war, may be seen to be more tightly fastened upon itself than ever before, in its other and freer aspects it may give a first impression of growing disorder.

The lesser kinds of reverence have been noted only in order that we may be quite clear that even in Catholic circles the term worship is applied normally to God and none other, although it is important that we understand that by association with God and His presence and work, creatures are seen in the Christian tradition as worthy of something even more remarkable than the respect for personality of which democracy has spoken — they are worthy of reverence which is religious in quality, reverence about which there is a mystery, just as in human personality itself there is a deep mystery by reason of its being grounded in the mystery of God.

makes no sense to you cause you think in worldly terms... you make God to be only human and nothing more... experiencing ONL yin human terms of time and space as we do... God is beyond that... he can still be in control and we still have free will.

They are just often addressing more than the human experience and condition, but have to do so in human terms due to the limitations of human logic and language.

In virtue of its comprehensiveness as a metaphysical category, therefore, the term society is much more suitable than the term substance to describe the various ontological totalities encountered in human experience.4 Yet this key insight into the ontological actuality of Whiteheadian societies is easily lost from view unless one ponders what Hegel was trying to express with the somewhat elusive notion of Spirit.

The more we're able to explain human behavior in terms of molecular genetics or brain activity or biological function — absent a Creator — then the more questions I have about what I believe, and why.

Even more crucial, natural law also provides the only possible long «term grounding for human rights.

More significantly, in terms of the Magisterium of the Church, the bull Unigenitus Dei Filius of Pope Clement VI (1343) teaches that, «he did not merely shed a drop of his blood - although this would have sufficed for the redemption of the whole human race because of the union with the Word - but a copious flood» (ND 643; DS 1025).

In terms of the above discussion of what is truly primary in human experience, we are now in a position to understand a statement in which Whitehead summarizes how the «more concrete fact» from which science abstracts should be conceived: «The emotional appetitive elements in our conscious experience are those which most closely resemble the basic elements of all physical experience» (PR 248).

Niebuhr goes on to add that the fact that the will to power inevitably justifies itself in terms of the morally more acceptable will to realize our true nature means that the egoistic corruption of universal ideals is a much more persistent fact in human affairs than any moralistic creed is inclined to admit.

It is far more important that we should realize that we are seeing God living life on human terms; God, in Dorothy Sayers's memorable phrase, «taking His own medicine.»

Indeed one might say that liturgical worship by and large speaks not so much to the conscious attention of its participants as to those profound and almost unconsciously experienced areas of human life where men live in terms of feeling - tone, of unutterable emotion, and of profound subconscious relationships, with an almost intuitive awareness of the «more» which is deep down in the structure of reality.

In the letters of Paul, who in fact has very little to say about the life of Jesus on earth and far more to say about the risen Christ, the focus is on the Savior as human, or anthropos — the Greek term inclusive of both genders.

But viewed in terms of human relationships and the quality of life, there are many indications that peasants in the Middle Ages and the early modern period had more dignity and enjoyment than the industrial workers of the late eighteenth and early nineteenth centuries.