Sentences with phrase «of ethical actions»

In contrast, these self - other differences were much weaker in evaluations of ethical actions.

Not exact matches

But a class - action lawsuit filed recently in Florida suggests that serious ethical lapses remain a defining part of the industry.

What does it take to design an ethical plan of action?

The incident also led to the resignation of vice president Joe Chernov and a pay cut for Halligan, «who knew about Volpe's actions but failed to bring the ethical violation to the board's attention in a timely fashion,» reports the Boston Globe.

His actions are not that of an ethical person.»

The messages of Amos, Hosea, Micah, and Isaiah, while addressed to Israel as a whole, demanded decision and action on the part of the Israelite, and this appeal to intellectual discrimination and ethical choice involved a consequence more important than the prophets probably guessed.

Part of the problem the way the question is posed is by assuming that we can abstract an ethical ideal from one part of scripture and use it to judge the actions of God in another part of scripture, as though scripture were given us so we could form such dehistoricized abstract ethical judgments!

The content of medical activities is largely determined by medical, not by ethical principles; but the will to let one's actions be determined by objective medical principles is itself a moral action.

thought that an action will become less ethical the more «medical» it is, and medical problems of morality might be regarded as a sign that objectivity has not yet been carried far enough.

That means the final ethical norm is in the action of God in the person of Jesus in whom the Spirit has become incarnate.9

In the New Testament the meaning of ethical love is given by the divine action in the history of Jesus.

The changes in social structures of moral action, which previously were strongly linked to and supportive of Christian faith, has important implications both to how we conceive our relationship as Christians to our host society, and how we nurture ethical behaviour within adherents of the Christian faith who also participate fully as members of this society.

What is given for the ethical life in Jesus Christ is not a law in the form of specific prescriptions, but an action which releases power to accept responsibility for that action which will serve the neighbour.

Is the absolute demand that the physician should defend the life of every man as far as at all possible either the artificial and morally unreflected exaggeration of the biological zest for life which rational man opposes to the true «objectivity» of nature's action in life and death, or is such absoluteness a genuine ethical demand?

Accordingly, the remainder of this essay will proceed as follows: I will first seek to show that the meta - ethical character of every claim to moral validity includes a principle of social action by which a universal community of rights is constituted, so that no moral theory can be valid if it is inconsistent with these rights.

No, we don't all have absolute ethical moral standards, but that doesn't deny us the ability to criticize the horrific actions of regions with different social norms.

The principle constituting this universal social practice is itself meta - ethical, in the following sense: the social action prescribed is explicitly neutral to all moral disagreement.4 On the face of it, one might object, a prescription of universal rights can not be explicitly neutral to all such disagreement because it is not explicitly neutral to disagreement about the principle itself.

As a derivation from the meta - ethical character of every claim to moral validity, the specific practice of moral discourse both implies and is implied by — and, in that sense, belongs to — a principle that constitutes social action universally.

We may call this meta - ethical principle a formative principle of social action, meaning precisely that adherence to it is explicitly neutral to all moral disagreement.

Yet to begin ethical reflection at this point invariably seems to result in arbitrarily separating the moral judgment of an action from the kind of person who performs it.

Thus, on Hartshorne's view, ethical status is measured by love, that is, by action from social awareness which takes account of the interests of others.

The propensity of scholars (and Christians more generally) to confine the ethical teaching of Jesus to his words has been shown to be a misunderstanding of the genre; the contrasting actions of Jesus are just as important.

The ethical is the acceptance or denial of actions not according to their use or harmfulness but according to their intrinsic value and disvalue.

In a context where millions in our world are either excluded or have been rendered invisible by callous and inhuman policies and actions of international financial institutions and agencies (which are supposedly there to regulate trade and create the space for the powerless), to talk of ethical engagement of Christians in struggle for life, is more urgent now then ever before.

They are realising that they need an autonomous method of thought and action to construct and promote their view of the world, of society, of ethical principles, of the economy, of the social institutions.

It never challenges the scientism and materialism of the American elite, and it sets the stage for ethical action.

The spirit of Hus energized moral insight and ethical action in the service of God and the truth.

This is one side of the picture; in its theological aspect it emphasizes the absolute authority of God over His creation, and in its ethical aspect suggests a deterministic theory of man's actions.

In circumstances which put it to the utmost test, it might find expression in actual martyrdom, but something of its quality must be present in all truly ethical action.

While not denying the systematic possibility of a «naturalized» Whiteheadian metaphysics, Hall argues that Whitehead grounds rational religion in distinctive aspects of experience which can not be reduced to ethical modalities, as Sherburne suggests, without greatly impoverishing «the sources of thought, action and feeling to which civilized men refer for self - understanding.»

Underlying its actions is the belief that «ethical living is the supreme witness of religion.»

Since that time of course it has wriggled free to such an extent that its claims of expediency are often used to inhibit ethical discourse and action.

Directed by Marie Fortune, a pastor and author of Sexual Violence, The Unmentionable Sin: An Ethical and Pastoral Perspective (Pilgrim Press, 1983), the Center has developed resources for congregational study and action, including a study guide for teen - agers on preventing sexual abuse, a monograph on violence against women of color, and a manual for congregational use in discovering and developing community resources on family violence.

For Aristotle, ethics deals with action and not with production, and this means that the whole realm of arts and economic activity is outside the strict boundaries of the ethical.

Indeed, Reinhold Niebuhr, perhaps the most influential American theologian relative to political and ethical action in this century, wrote his theories of sin under the grip of Soren Kierkegaard's more individualistic notions of the origin of sin.

In spite of differences on the ethical problem all Christian liberals conceived of ethical social action as rooted in a religious conception of the meaning of that action and with a religious faith which gives hope for its success.

Making judgments and taking actions can be pretty tricky, and no doubt even unpleasant from that context, but like Shawn noted in his «invasion» analogy, they may be entirely necessary (maybe that's a tool to employ in unpacking ethical / cultural aspects of Biblical history).

But religious faith can increase a person's sensitivity to the ethical dimensions of alternative actions and the implications of his work.

Often it is associated with the call for secularity, or for a political theology, or for a theology of revolution, or even for a dissolution of theology in ethical action.

Non-violent action can, of course, be undertaken without reference to love, but one characteristic of most of the non-violent ethical movements has been the conviction that this strategy is required by love and provides a way of giving love a direct expression in social conflict.

Reinhold stresses not the contrast between the good of the whole and defeat of the self - assertive individual parts, but rather the gap between the ideal and actuality — between the absolute ethical ideals that humans conceive and the limited goals that can actually be achieved by collective action.

The development in the civil rights movement of doubts about the full effectiveness of non-violence may represent in part a yielding to emotions less disciplined by ethical considerations; but it also reflects the discovery of some complexities of effective social action.

Reinhold claims that a tragic view of history is necessary to help the Christian negotiate the gap between the ethical ideal and the possibilities attainable by human collective action.

We may, by such reasoning, justify our use of any means to achieve what we think are good ends on the assumption that — since history is a perennial tragedy, and collective actions are always on a lower ethical level than individual actions — we are not obligated to strive for the highest ideals possible, or to present an alternative to the usual way of the world.

For Aristotle, the plot is also the story of human action from which moral and ethical issues can not be separated.

He clarified the ethical demands of a God - centered life by applying obedient love or agape to all human situations, both personal and social, and insisted this included the earthly as well as the eternal, and required our best actions amid the relativities of the present world.

To develop ethical guidelines for our treatment of domesticated animals, for example, we must try to consider the kind of effects our actions have on them subjectively.

Instead of approaching ethical questions in terms of specifiable rules or in terms of the consequences of one's actions, virtue ethics asks which virtues one ought to possess.

Hopefully, radical theology is truly apolitical and nonethical, if responsible ethical and political action are identified with the established forms of modern Western politics and ethics.

However Ritschlianism was already giving way to the religionsgeschichtliche Schule, whose philosophy of religion centred in a decided preference for cultic experience over ethical action, and whose historical reconstruction saw primitive Christianity orientated like other Hellenistic religions to the cult's dying and rising Lord, rather than to the Jesus of the Sermon on the Mount.