Sentences with phrase «more moral people»

Atheists, in almost every measurable way, are more moral people.

Is he considered a more moral person by complying with the request, or by refusing it?

Not exact matches

We need, to understand that they are fictional people, who are able to do things that real people can not, but I'm talking more about identifying with their moral code, their values in helping others and doing right from wrong.

Researchers tested the impact of fatigue on moral resolve, finding that people were more likely to lie the more tired they were.

«Those aged over 70 are viewed by people as more friendly, more competent and as having higher moral standards than those in their 20s,» the researchers noted.

Some people need more than just be moral for the sake of being moral they need a purpose for it.

You know the sort of person I mean — those people more interested in an opportunity to assert their own moral superiority than in what either the blogger or the cited author has to say.

«Not many people,» Elliott notes, «feel a moral duty to take part in these studies»» though, of course, we are more than happy to reap the benefits brought by new drugs.

Professor Grafman was more interested in how people coped with everyday moral and religious questions.

It is commonly held that religion makes people more just, compas.sionate, and moral, but a new study suggests that the data belie that as.sumption.

I'm a Christian and I KNOW Christ exists, but not in this man - conttived and contorted punishing unforgiving version conceived and dictated by those with morals much more questionable than the average decent person on the street or even myself.

Terrorists certainly tempt us to abandon our moral beliefs, and every sensible person knows something more needs to be done to fight ISIS and the growing danger of global jihadism.

She is surrounded daily with supporters who bolster her views, people who understand themselves as moral crusaders, pursuing their aims with all the zeal inspired by political ideology or — perhaps more aptly — ersatz religion.

The gospel isn't a moral code or a formula for getting people into heaven, says New Testament scholar Tom Wright More

Atheists simply have their natural instincts of empathy less - adjusted than religious people and so, generally are more moral.

Underscoring this point, they note that religious switchers adhere even more closely to the dominant moral ethos of their new groups than do people raised in those groups.

My moral conviction is the more trade you have, the fewer dumb @ $ $ excuses political leaders can get away with for declaring other people enemies.

As statistics show the number of moral morons is shrinking and more people are getting the education they so desparately needed.

The idols of moral people are not usually what we would consider evils; but a good for which we have an inordinate love, something intrinsically good that we love more that God.

what upsets people is what i DO N'T do: such as lead in a particular way, teach with authority, be more charismatic, not setting a higher moral standard, stuff like that... it's not about what i or we DO as a community.

I'm not saying the unnecessary suffering of animals is good, or moral, but rather pointing out that your perspective on the subject is no more rational, no more based on fact, than that of the people you are arguing against.

I find, on the contrary, that it is much more difficult today for the knowing person to approach God from history, from the spiritual side of the world, and from morals; for there we encounter the suffering and evil in the world, which it is difficult to bring into harmony with an all «merciful and almighty God.

In its purest form, the cosmopolitan approach rightly insists that, from a moral perspective, people are more important than states.

Cynicism and moral anarchism, whether expressed in crimes against persons and property by the dispossessed or in self - interested manipulation by the better - off, are, if I read modern history right, more likely a prelude to authoritarianism if not fascism.

What's more, by writing persuasive articles about people's moral obligation to give away money, Singer has caused tens, maybe hundreds of thousands of dollars to be donated to famine relief organizations.

I also was aware of the hypocrisy of how «gay» sin, or «non-virgin» sin, or other «moral» issues, were regarded far far differently than sins of omission, white lies, tax fudging, white collar crime in general (who is more sinful, the girl that has sex before marriage, or the CEO that knows his company is lax on pollution standards that affect the health of hundreds / thousands of people and animals that live nearby)

I suspect the reason that ten became the holy number is nothing more sacred than that we have ten fingers on our hands and that made it easy to teach children the essence of the moral code of the Hebrew people.

The church can be the place of theological and moral discourse so that we're not as easily caught off guard and can attend more care - fully to people in the midst of struggle.

well i use to see these people with this shirt that said «moral» majority seems more to me like their shirts should read immoral hypocrisy!

Throw in an immoral political attitude of exceptionalism and imperialism, and it's no wonder that our young people, whose idealism has not yet been completely destroyed by «political reality», are looking to other cultures and beliefs for more acceptable moral standards.

The problem may not be with rights per se, whose articulation is invaluable to our conception of modern republicanism (and may even help more fully articulate what is true about Christian morality), but with an interpretation that takes rights as the whole of moral discourse and therefore, understands the abstract Lockean individual to be a comprehensive account of the human person.

If church is supposed to make people better and more moral, but doesn't, isn't everyone wasting their time by going to church in the first place?

More prevalent and more insidious is the fact that just war discourse deceives sincere people by the very nature of its claim to base moral discernment upon the facts of the case and on universally accessible rational principMore prevalent and more insidious is the fact that just war discourse deceives sincere people by the very nature of its claim to base moral discernment upon the facts of the case and on universally accessible rational principmore insidious is the fact that just war discourse deceives sincere people by the very nature of its claim to base moral discernment upon the facts of the case and on universally accessible rational principles.

Person and self are the words that carry our present - day moral universe, and it is sad to note that the more traditional arguments about sexual relations have failed to take their meaning and power into account.

Many also address problems tangential to ethics: social structures, political organization and control, economic systems, the ethos and the world view of the people, theological interpretations of moral issues and much more.

However, the recent letter on pastoral care of homosexuals (already referred to), as well as the demand by the Vatican that ethicist Charles Curran retract his position on homosexuality and other sexual moral issues, or relinquish his position as a Catholic theologian, and its more recent order to me that I give up all ministry to homosexual persons, have convinced me that I can no longer in conscience remain silent.

In recent years the belief in hell has waned among Protestants partly because of the difficulty of locating it in space but more from the conviction that a loving God would not want to condemn anyone — even a hardened sinner, to say nothing of a kind and highly moral person who is not a Christian — to endless torment.

Or does the human have certain inherent characteristics and external influences which call for a more cautious estimation of each person's responsibility for moral behavior?

Because we can not directly observe the behavior of biblical people or interview them about their moral values and principles, it is all the more important to study the biblical forms of moral discourse — the many ways in which these values and judgments are expressed.

A.: Hardin's moral concern is that the more famine relief we provide for some countries, the more people will die in the long run of disease and starvation, as a direct consequence of our sharing.

Alfred North Whitehead suggested that moral progress in the world consists in achieving patterns of order which make it more possible for more people to live more nearly in accordance with Jesus» vision.

Nowhere was the resulting «republican religion» more apparent than in the «Yale theology» of the early nineteenth century, the goal of which was «the moral renovation of the American people through revivalism, reform societies, the religious press, and sumptuary legislation.

They agreed, though, against the libertarians that we need policies that encourage and reward fertility, and that we don't simply need more young people, but more people with the moral virtue to be live good and productive lives.

On purely moral issues, judges are no more competent or trustworthy, as Justice Scalia observed in Cruzan, the Missouri «right to die» case, than «nine people picked at random from the Kansas City telephone directory.»

The suffering inflicted on some people by the social disapproval of homosexuality is so intense and so destructive that I believe the primary moral implication of examining the current situation is that society should become much more accepting.

As Provine summarized the matter, «The destructive implications of evolutionary biology extend far beyond the assumptions of organized religion to a much deeper and more pervasive belief, held by the vast majority of people, that non-mechanistic organizing designs or forces are somehow responsible for the visible order of the physical universe, biological organisms, and human moral order.»

One has to gloss over the crude ethics that one finds mixed in with great moral ideals, not only in such matters as we have cited from Paul but still more in the Old Testament where God is at times represented as helping and even directing his people to steal and kill, the Ten Commandments to the contrary.

If this is true, then only the vision of the eschatological banquet could be an image of the good, whereas the image of dying for the other — though it is the advent of the good in fallen time — can not itself be the final good, without once more subordinating the person to an impersonal totality, in this case an abstract moral principle.

He associates with them as a fellow human being touched with divine love for people as people, particularly for those in need, even more for those in moral and spiritual need, and most especially for the religiously self - righteous.

People do not need the God of Abraham to live a moral life, no more than the millions of religious zealots who use their interpretation of religious dogma to dominate, subjugate and kill other human beings.