Not exact matches
Exxon has argued against all the other shareholder proposals
as well, including a «policy to explicitly prohibit discrimination based on sexual orientation and gender
identity»; a policy articulating Exxon's «respect for and commitment to the
human right to water»; «a report discussing possible long term risks to the company's finances and operations posed by the environmental, social and economic challenges associated with the oil sands»; a report
of «known and potential environmental impacts» and «policy options» to address the impacts
of the company's «fracturing operations»; a report
of recommendations on how Exxon can become an «environmentally sustainable energy company»; and adoption
of «quantitative goals... for reducing total greenhouse gas emissions.»
Cindy T. White, 41,
of Slidell, Louisiana, took the phrase «fake it «till you make it» to new levels in 2015 when she assumed the
identity of another woman in order to land a job
as a
human resources manager, PayScale reports.»
«Tribalism,»
as he defines it, is «the commitment
of individuals and groups to their own history, culture, and
identity, and this commitment (though not any particular version
of it) is a permanent feature
of human social life.»
The emphasis has characteristically been on «a theology
of the infinite» — an inquiry into the
identity and existence
of divine beings, divine activity in history and nature, the purpose and destiny
of human life
as these are revealed by a being called «God» to others called «persons.»
In this sense marriage, family, sexuality is something inscribed into our
identity as human beings and not just a set
of social conventions.
We must ensure that our Catholic schools teach Catholic doctrine, and uphold Catholic values — including the values that might clash with current trends in British society: marriage
as the lifelong union
of a man and a woman, the need for
human life to be cherished from conception to natural death, the truth about our sexual
identity as male or female.
If one considers, however briefly, what conditions will make possible the flowering in the
human heart
of this new universal love, so often vainly dreamed
of but now at last leaving the realm
of the utopian and declaring itself
as both possible and necessary, one notices this: that if men on earth, all over the earth, are ever to love one another it is not enough for them to recognize in one another the elements
of a single something; they must also, by developing a «planetary» consciousness, become aware
of the fact that without loss
of their individual
identities they are becoming a single somebody.
«23 It is basic to
human experience
as such, to one's sense
of identity.
When talking about the
identity of Jesus
as God (before sin and the Cross) it is important to have a much bigger emphasis on the fact
of the true
human nature
of Christ.
A little knowledge
of philosophy is also
of help, particularly
as Descartes» theories are presented
as throwing doubt on the nature
of human identity.
In this view, God has placed all
human beings in particular structures
of life such
as nationality, race, sexual
identity, family, work, or government that in some form or other are simply givens
of creaturely existence.
If it is true,
as Holloway argues, that the very foundations
of matter and the
identity of human nature are aligned upon the coming
of the Word made flesh, then a society which is uncertain about the existence
of God and whether Man has any meaning or purpose must be subject to crisis, alienation and chaos even more inevitably than CiV is able to show.
Upon careful analysis, at least ten such points become apparent: (1) Blake alone among Christian artists has created a whole mythology; (2) he was the first to discover the final loss
of paradise, the first to acknowledge that innocence has been wholly swallowed up by experience; (3) no other Christian artist or seer has so fully directed his vision to history and experience; (4) to this day his is the only Christian vision that has openly or consistently accepted a totally fallen time and space
as the paradoxical presence
of eternity; (5) he stands alone among Christian artists in identifying the actual passion
of sex
as the most immediate epiphany
of either a demonic or a redemptive «Energy,» just
as he is the only Christian visionary who has envisioned the universal role
of the female
as both a redemptive and a destructive power; (6) his is the only Christian vision
of the total kenotic movement
of God or the Godhead; (7) he was the first Christian «atheist,» the first to unveil God
as Satan; (8) he is the most Christocentric
of Christian seers and artists; (9) only Blake has created a Christian vision
of the full
identity of Jesus with the individual
human being (the «minute particular»); and (10)
as the sole creator
of a post-biblical Christian apocalypse, he has given Christendom its only vision
of a total cosmic reversal
of history.
Do we need a more profound
identity with the natural world, one that sees
human and other earthly beings
as members
of a single community?
According to Bercier, «the highest act
of man is not his exercise
of reason in discerning the forms
of nature» but rather his «responsibility for his own being and
identity as it is authoritatively addressed to him by the Logos»; in other words, man's special dispensation
of reason is for the sake
of directing
human nature towards «its most perfect end in man's own right self - governance» versus a liberation from the yoke
of that nature.
Yet, says Moltmann, in this surrender
of their mutual
identity as Father and Son for the sake
of sinful
human beings, Jesus and the Father experience a new unity with one another in the Spirit.
We provide an interpretation for (1) when we specify its domain
as the set
of all living
human beings and let Q be the
identity relation.
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.
Using the Deuteronomic Creed
as model, Dalit theology can construct the historical Dalit consciousness which has to do with their roots,
identities and struggle for
human dignity and «for the right to live
as free people created in the image
of God.»
«All discussions about
human sexuality need to be handled with care,
as they speak into deep areas
of our humanity and
identity,» says Steve Clifford, general director
of the Evangelical Alliance.
But it depends upon their giving up both their uncritical acceptance
of the present ideology
of modernization identifying it with Christianity and any revival
of primalism in a militant and fundamentalist way in the name
of their self -
identity, and evaluating both modernity and tradition in the light
of Christian personalism i.e. the idea
of human beings
as persons in community, and all natural and social functions
as sacramental means
of communion in the purpose
of God.
From Hart, we ask whether he does mean by his arguments that particular animals will return to life, perhaps insofar
as they are integrally connected to the
identity of particular
humans.
It is indeed an important truth that at the core
of our
identity as human beings we experience a spiritual intentionality that defies reduction to the level
of material causality.
Defenders
of the technique argue that these concerns do not apply to modifications
of mitochondrial DNA, described
as an insignificant part
of the
human genome that does not affect a person's
identity.
So it might seem to me that my Buddhist interlocutor has crazed views about impermanence, the transience
of all things, and the absence
of any enduring principle that constitutes the
identity of human persons; while I have more sensible metaphysical views that require a substance - based ontology and a theory
as to what constitutes
human persons that permits them to endure through time.
But if what I have said regarding asymmetrical relations and
human identity is correct, the primary moral question becomes: When does an individual
human life become
as valuable
as the life
of an animal?
Human loving in its personal aspect might be seen
as the first
of a series
of concentric circles, whose point
of departure (so to say) is the self in its personal
identity.
We need a vision whereby the very
identity of Christ, in his
human and divine natures,
as the physical and spiritual centre and fulfilment
of creation, is the basis
of his active redemption
of us since sin.
The risen Jesus claims to have received «all authority in heaven and on earth,» thereby intimating the fulfillment
of Daniel 7:33 — 14 and the confirmation
of his
identity in resurrection
as the bar nasha or the New
Human Being.
As the human nature of Christ is the perfect image, in the Son of Man, of our own identity and holiness, our wholeness in body and soul through God, so in the order of the spiritual soul, the Divine Being itself, as pure and perfect spirit, is the mirror image of our spiritual perfection, now and unto the beatific visio
As the
human nature
of Christ is the perfect image, in the Son
of Man,
of our own
identity and holiness, our wholeness in body and soul through God, so in the order
of the spiritual soul, the Divine Being itself,
as pure and perfect spirit, is the mirror image of our spiritual perfection, now and unto the beatific visio
as pure and perfect spirit, is the mirror image
of our spiritual perfection, now and unto the beatific vision.
In my Luther the familiar theological topics make an appearance: justification by grace through faith (which is linked with one
of his favorite images, that
of a «joyful exchange»
of identities with Christ); the forgiveness
of sins; the authority
of the Word; the
human as «sinner and at the same time justified.»
But,
as Christians, we must not elevate the distinction
of national, ethnic or cultural
identity over our higher
identities as disciples
of Christ and
as human beings, both
of which expand our most important communities far beyond the borders
of the United States.
The Incarnate Word is present
as having become universally and immanently one with all cosmic and
human energy and life, and this entire dialectically evolving process
of energy and life is gradually moving forward beyond all past and present forms to a Final Totality or coincidence
of opposites that will be in its ultimate condition a perfect
identity of oneness.
Once again, the «order»
of human personal
identity is seen
as particularly important.
Without recourse to an immutable reality impervious to biological aberration, the progressive can not defend the will
as any more reliable an indicator
of gender
identity than the rest
of the fallible
human body to which it belongs.
We emphasize the church's life
of worship, in which
human identity is elevated
as persons find communion with others and God.
4) Thou shall treat all
humans as equals, regardless
of race, gender, age, creed,
identity, orientation, physical ability, or status.
That is, will the faith - communities while keeping their separate
identities be prepared in the present historical situation
of pluralism, to interact with each other bringing their respective religious and / or ideological insights on the conception
of the
human so
as to build something
of a consensus
of cultural and moral values on which to build a single larger secular community?
Over a series
of articles, we will approach this question
of human identity and dignity: exploring the history
of the term «person» up to its eventual definition by St. Boëthius; investigating the deepening
of understanding given the definition by St. Thomas Aquinas; and overviewing contemporary understanding
as found in the writings
of Karol Wojtyła (St. John Paul II).
If he is to be described at all, the dynamic quality
of his existence must be recognized and grasped, even if it is also the fact that through all the changes there are persistent qualities which preserve his
identity as human.
This mode
of consciousness is «present
as a kind of feeling for life, in man's pre-scientific consciousness and has as such impressed itself on modern man's everyday experience of life».1 As a result «man's consciousness of his own identity has become weaker and more damaged in the course of human progres
as a kind
of feeling for life, in man's pre-scientific consciousness and has
as such impressed itself on modern man's everyday experience of life».1 As a result «man's consciousness of his own identity has become weaker and more damaged in the course of human progres
as such impressed itself on modern man's everyday experience
of life».1
As a result «man's consciousness of his own identity has become weaker and more damaged in the course of human progres
As a result «man's consciousness
of his own
identity has become weaker and more damaged in the course
of human progress.
This is another portentous marker
of human identity: the
human subject
as conscious agent.
It should not be thought that «Christian
identity» is just another way
of naming a postulated essence
of «faith» or «religiousness
as such» or «reason» or «
human nature.»
As humans, we alone display the myriad psychological neuroses associated with this imbalance at the heart
of our
identity, our personality.
That they don't get a manual to raise healthy
humans; and, that the development
of a parenting
identity deserves the same space
as we give to every other instance
of developing a new set
of skills.
It makes future parents excited for the blossoming little bunch
of joy,
as picking a name marks the start
of building an
identity for their tiny
human.
The adoption
of political viewpoints and allegiances
as part
of your
identity is a wholly toxic form
of human weakness.
With this understanding
of our
human nature,
as emotional, amoral and egoistic, we must weigh alternative policies and approaches to social organization, especially given the emotional and deeply visceral nature
of identity issues.
Republican Ripples was conceived
as a newspaper column equivalent
of the musical Lagbaja, a
human essence, with no particularistic
identity.
BY PAUL SCHINDLER Advocates for transgender rights hit back hard on Friday after the State Senate's Republican leader raised questions about the propriety
of Governor Andrew Cuomo's recent announcement that New York will treat discrimination based on gender
identity and expression
as discrimination based on sex and disability, areas already covered by the State
Human -LSB-...]