Sentences with phrase «of humans societies»

Pollution kills at least 9 million people every year and «threatens the continuing survival of human societies,» according to a new study.

He said the practice was a natural part of human society, used to be part of Islam, and should not be discontinued simply because Western countries abolished it.

Hi, so... I'd like to point out to you that Archaeology is the study of human society, so it's a given that whatever they are studying involves human artifacts.

Hawkins is already in heaven, he is a passionate and loving contributor to all of human society.

He starts off the treatise by stating that marriage is an unequivocally good thing, that God willed to create man and woman in friendship, and that the first natural bond of human society is man and wife:

I think that many of us will witness a catastrophe of human society in our lifetime.

The economic crisis presently being endured in much of the West and beyond also reflects this truth: the whole meltdown in many ways had its source in that unbridled capitalism that decreed the autonomy of the individual and the moral good of each person being allowed to pursue wealth without any relationship to the rest of human society.

Lift up your head, Jerusalem, and see the immense multitude of those who build and those who seek; see all those who toil in laboratories, in studios, in factories, in the deserts and in the vast crucible of human society.

Thus at long last he had found a point d'appui, he had found refuge, outside the confines of human society.

We have reached that point in the evolution of the human species where traditional tribalism must be superseded by the acceptance of the essential unity of all human society.

The vitality of human society has always rested on bonds of loyalty that were both genetic and cultural; now both need to widen their framework.

The metaphor is Adam Smith's, who went on to observe in The Theory of Moral Sentiments that «the pieces upon the chess - board have no other principle of motion besides that which the hand impresses upon them,» whereas «in the great chess - board of human society, every single piece has a principle of motion of its own, altogether different from that with the legislature might choose to impress upon it.»

What availed as the common wisdom of mankind until the day before yesterday — for example, that man, woman, mother, and father name natural realities as well as social roles, that children issue naturally from their union, that the marital union of man and woman is the foundation of human society and provides the optimal home for the flourishing of children — all this is now regarded by many as obsolete and even hopelessly bigoted, as court after court, demonstrating that this revolution has profoundly transformed even the meaning of reason itself, has declared that this bygone wisdom now fails even to pass the minimum legal threshold of rational cogency.

The Incarnation was intended to bring about the perfection of the individual and of human society through the integration of the whole human race as a family which takes its name from God the Father.

Culture analysts, psychologists, sociologists and others who probe the content and the dimension of human society have worked diligently to define the concept of transcendence.

Globalization offers the opportunity for the rise of a new kind of human society, an open society on a global scale.

An example: «One of the most important goods of human societies is that their defense against unjust aggression is fully justified.»

It does not have sharp divisions between various spheres of human society or branches of power.

We are beginning to feel the birth pangs of what could be a new form of human society — global society.

We observe that there is no sphere of human society that is left untouched — working class, middle class, upper class, all have done, continue to do and will do evil things.

Together they have brought about a profound shift in the nature of thought, the directions and balance of the different spheres of human society, and the interrelatedness of human institutions.

, Newman saw these assorted proto - revelations as themselves signs, not just of the presence of God's logoi spermatikoi in all of human society but also as pathmarkers for the Church's evangelizing pilgrimage through salvation history, a journey he describes in one of the most magnificent passages in his Essay on Development:

Sociologists, anthropologists, and psychologists have noticed this «scapegoat mechanism» in various societies and cultures around the world and have attributed it to an evolutionary necessity for the survival of human society.

It is the reign of God in every department of human society, the divine scale of values f or every individual, group, and nation.

It is the reign of God in every department of human society, the divine scale of values for every individual, group, and nation.

The Kingdom is «the reign of God in every department of human society.»

Theologically what it intends is obedience; that is, a genuine listening to the Word of God as spoken in particular situation; and always from the complexities of the human psyche or of human society.

Many people are still hoping that the church can meet the new challenges dramatized by the rising consciousness of women in search of spiritual rebirth for themselves and for all of human society.

This he did not give and it is good that he did not, for in the changing currents of human society new applications of his way of life must be found for each new age.

We need only to look about us at the multitude of disjointed forces neutralising each other and losing themselves in the confusion of human society — the huge realities (broad currents of love or hatred animating peoples and classes) which represent the power of awareness but have not yet found a consciousness sufficiently vast to encompass them all.

Marriage recognizes, celebrates, and protects this basic source of human society.

Christians of all people should have no difficulty with an account of human society that recognizes both monistic and pluralistic dimensions or with the double confession that «there are two» and that «there is One.»

Modernity's emphasis on secularism involves three elements - a) the desacralisation of nature which produced a nature devoid of spirits preparing the way for its scientific analysis and technological control and use; b) desacralisation of society and state by liberating them from the control of established authority and laws of religion which often gave spiritual sanction to social inequality and stifled freedom of reason and conscience of persons; it was necessary to affirm freedom and equality as fundamental rights of all persons and to enable common action in politics and society by adherents of all religions and none in a religiously pluralistic society; and c) an abandonment of an eternally fixed sacred order of human society enabling ordering of secular social affairs on the basis of rational discussion.

The function of the state as the most general institution of human society is to order properly our mutual fulfillment of the needs of self and others.

Communism has challenged Christians to rediscover that element of their heritage which concerns itself with the renewal of human society in the here and now.

It may well be said that the [acceptance of man] in - spite - of [his sin] character of the Christian faith, by means of prophetic criticism and the «will to transform» based upon divine justice, functions as a militant element in the realm of human society and history, whereas the just - because - of [human sin and selfishness acceptance] nature of Buddhist realization,... functions as a stabilizing element running beneath all social and historical levels.

This in turn led to the commonly - held belief that the golden age of human society lay in the past, and hence true knowledge was to be gained by searching for the best that past ages had bequeathed.

A realistic analysis of the problems of human society reveals a constant and seemingly irreconcilable conflict between the needs of society and the imperatives of a sensitive conscience.

In human affairs such as law, morality, personal relations, politics, and religion, this world - view was either ignored or correctly seen to be contradictory to the basic assumptions of human society.

(CNN)- The death penalty has been part of human society for millennia, understood to be the ultimate punishment for the most serious crimes.

However, if he remains true to his Divine Will as reflected in the Law, it will not be sufficient for him to raise up religious truth in a sporadic fashion without any line of direction or fulfilment: «if God is the Environer of the soul of man, then from the very beginning of man there must be, within his personality and within the complex of human society a God - evoked and God directed line of spiritual truth, and good, and spiritual authority».

Sociological theology has focused on questions of justice, but as it has recognized that the effects of human beings on their environment are having seriously deleterious consequences for humanity, it has extended its concern to questions of the sustainability of human society.23 Yet in practice the difference of the amount of attention given to these two issues of justice and sustainability still leads to opposing judgements on important issues.

Ecological theology will not limit its concern for the environment to its role in the sustaining of human societies.

This means that, on Holloway's perspective, they also flow out of the structure of nature and of human society as it is fulfilled in the direct and personal enfleshment of God the Son.

As we try to plan and direct the evolution of human society and its pluralistic values and styles, by what are we to be shaped and transformed?

Apocalyptic expectation has been used to sustain a hold over people, and to validate accommodation with the present empires of human society.

The local church is, further, because it speaks an idiom of human language, an instance of human society that distinguishes itself from many other kinds of societies by the high proportion of language it spends on struggle and grace.

I am pleading for no Social Darwinism nor for a Nietzschean view of human society.

A congregation's appreciation of its own labor of embodiment, its recognition of its own attempt to fuse its many actions, can also, as I have said, deepen its sense of commonality with efforts of human societies throughout the world to gain their own shalom.

A great many of our contemporaries, perhaps the majority, still regard the technico - cultural knitting together of human society as a sort of para-biological epi - phenomenon very inferior in organic value to other combinations achieved on the molecular or cellular scale by the forces of Life.