Sentences with phrase «of such happiness»

Alas the degree of such happiness is only limited by the depth of your pockets it would seem.

So I won't even try but it was very hard to leave a loving, familiar environment and return to one void of such happiness.

Not exact matches

Director of ethical hacking, team building genius, data visualization expert, cognitive computing architect, organizational catalyst, digital prophet, chief happiness manager: who would even have been able to come up with such job titles in the early 2000s?

Depending on the scope and purpose of the research, happiness is often measured using objective indicators (data on crime, income, civic engagement and health) and subjective methods, such as asking people how frequently they experience positive and negative emotions.

Recall times of happiness in your home, such as a birthday party, a get - together with friends, a special holiday or something encouraging a loved one expressed.

Two Swiss economists who studied the effect of commuting on happiness found that such factors could not make up for the misery created by a long commute.

When you see there is no such thing as lack, other people's success or happiness will no longer be a threat to you and your view of yourself.

They chose to program their minds in such a way that they are able to achieve a higher degree of success and happiness.

«Even though extant research has identified numerous predictors of people's happiness and well being, most of these factors represent relatively stable aspects of an individual's life, such as the cultural environment in which one is raised or resides and demographics such as age, education, social class, marital status, and religion,» write the researchers.

Elizabeth Dunn and Michael Norton reveal the secret to buying happiness: «Experiential purchases — such as trips, concerts and special meals — are more deeply connected to our sense of self, making us who we are.

It spreads such a great extent of love and happiness.

She edits and colors such comic book projects as The Lalas, and has provided design, layout, and illustrations for nearly all of Starlight Runner's famous Franchise Mythology documents, including Coca - Cola Happiness Factory, Men in Black Universe, Teenage Mutant Ninja Turtles Universe, Transformers Universe, and several volumes of Spider - Man Mythology documents.

Penelhum 1971 contends that the putative divine plan is itself immoral, condemning as it does honest non-believers to loss of eternal happiness, when such unbelief is in no way culpable; and that to adopt the relevant belief is to be complicit to this immoral plan.

Hatred is what they certainly project, not love for the embryos, which is a piece of nonsense no one could experience, but hatred, a virulent hatred for an unnamed object... Their hatred is directed against human beings as such, against the mind, against reason, against ambition, against success, against love, against any value that brings happiness to human life.

Almost everyone draws happiness from feeling superior in one of these ways, and sadly, it is almost impossible for a person to have a rich happiness without such a feeling.

It reminds me of the line on one of the hymns «those who reject this glad message will never such happiness know» How true!

Far from condoning every destruction of nature that is executed in the name of human purposes, the maximal happiness principle prescribes such sacrifice only when the human possibilities are thereby greater than they would otherwise be.

Happiness is understood as the fulfillment of needs and wants, such that meeting certain needs is a precondition for the pursuit of wants, and the wants are whatever one believes or prefers them to be.

Consequently it may be questioned whether a theory such as Easton's, which clearly affirms the preferential character of happiness, necessarily affirms the private character of happiness.

On its way to a view of happiness, the last section outlined a perspective in which reality as such can not be fully understood independently of its importance.

With respect to the teleology of the universe, humans are in principle equals, and the proper principle for ethical deliberation is maximal happiness as such.10

But if it is true for a person, such as I, without a womb, then it is equallly true of women, that they, too, have inalienable rights to life, liberty and the pursuit of happiness.

In any case, I wish to make clear that both terms are used here in a broader sense, such that the liberal view of interest (or self - interest, or happiness) is simply one of the alternatives.2 In speaking of a private view of self - interest, I mean that human community is thought to be solely instrumental to, i.e., not constitutive of, happiness.

Reinforcing in advance the claim I have put forth at the end of Part Two, Hartshorne went on to point out: «Just as the Stoics said the ideal was to have good will toward all but not in such fashion as to depend in any [221] degree for happiness upon their fortunes or misfortunes, so Christian theologians, who scarcely accepted this idea in their ethics, nevertheless adhered to it in characterizing God.»

the concrete prescriptions which it is only necessary to follow in order to bring about a condition of universal peace and happiness in the world, as far as such a thing is possible at all.

Although Hartshorne has not articulated the inconsistencies of the idea of divine relativity as openly as we did earlier, it seems that he is willing to take recourse in something like a spectator God who remains in «mere happiness» (not fearing) just as much as Plato denied existence to forms of negative elements of the world such as mud.

But while the actual occurrence of happiness or unhappiness, pleasure or pain, etc., is indeed beyond our control -LSB-...] the same does not seem obviously to hold for our beliefs about such matters.

Buffeted with anxieties about our own happiness and numbed by the comforts of postindustrial plenty, we think such a fate terrible.

Far from pretending to be constituting a world ex nihilo, the framers appeal to «self - evident truths» such as the assumed fact that all are created equal and «endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness.»

Man's good consists in the knowledge of truth; yet man's sovereign good consists, not in the knowledge of any truth, but in the perfect knowledge of the sovereign truth... Hence there may be sin in the knowledge of certain truths, in so far as the desire of such knowledge is not directed in due manner to the knowledge of the sovereign truth, wherein supreme happiness consists.

The happiness that comes, when any does come — and often enough it fails to return in an acute form, though its form is sometimes very acute — is not the simple ignorance of ill, but something vastly more complex, including natural evil as one of its elements, but finding natural evil no such stumbling - block and terror because it now sees it swallowed up in supernatural good.

Peoples can and need to struggle together, inspired by their religions and moral ideals to safeguard themselves and the world from such dangers and improve their quality of life according to the genuine values that can give hope and happiness to all.

Instead of lamenting the fact that Americans seemed to be more intent on individual happiness than upon public good, some began to argue that just such a principle was the basis of the new American system The new Constitution, it was felt, harnessed individual acquisitiveness to public order.

well just thinking about these wars in the muslim / mid-east world over religious differences (which may reflect mental states in many ways) in a world where most realize that living in the present moment is best way to happiness and being in the moment in non-strife and awareness through the teachings of masters such as found in the buddhist, taoist, zen, etc., etc., etc. spriritually based practices of religious like thought and teachings, etc. that to ask these scientifically educated populace whom have access to vast amounts of knowledges and understandings on the internet, etc. to believe in past beliefs that perhaps gave basis and inspiration to that which followed — but is not the end all of all times or knowledges — and is thus — non self - sustaining in a belief that does not encompass growth of knowledge and understanding of all truths and being as it is or could be — is to not respect the intelligence and minds and personage of even themselves — not to be disrespected nor disrespectful in any way — only to point out that perhaps too much is asked to put others into the cloak of blind faith and adherance to the past that disregards the realities of the present and the potential of the future... so you try to live in the past — and destroy your present and your future — where is the intelligence in that — and why do people continually fear monger or allow to be fear — mongered into this destructive vision of the future based upon the past?

The use of Limbo (from the Latin «limbus», for hem of edge) refers to a state of natural happiness outside heaven for babies and certain virtuous people, such as the faithful Jews who lived before Christ.

But when the contemporary fashion is for an abundance of relativist «truths» and what appears to be in the ascendancy is how one «feels» and even governments aim to have a «happiness agenda,» desperate to fill a gap at the heart of civic society, then being old - fashioned may not be such a terrible accusation.

A. Persons, such as infants, who have not committed actual sin and who, through no fault of theirs, die without baptism, can not enter heaven; but it is the common belief they will go to some place similar to Limbo, where they will be free from suffering, though deprived of the happiness of heaven.

Such is the second rational approximation of hope: it resides in this Zusammenhang, in this connection that is necessary yet not given, but simply demanded, expected, between morality and happiness.

This system includes contextual charac - teristics such as the tendency to simplify and sensationalize events and issues and to promise and provide instant gratification, and conceptual characteristics such as particular and recurring images of power, happiness, meaning, and the nature of success.

This is purported to be an improvement over the ancient Greek idea that to be ethical is to value as the only source of secure happiness that which can not be taken away from one, such as, for example, a simple, ordered, tranquil life, passed mainly in contemplation and the enjoyment of secure friendship — a life relatively immune to disaster.

But there are writers who, realizing that happiness of a supreme sort is the prerogative of religion, forget this complication, and call all happiness, as such, religious.

But such a straight identification of religion with any and every form of happiness leaves the essential peculiarity of religious happiness out.

The first involves the nature of moral judgment and the meaning of such key evaluative words as good, right, virtue, justice, duty, and happiness.

I am not certain that this idea is exactly found in Scripture, but regardless of what the original founders thought about the pursuit of happiness, and whether or not it is actually taught in Scripture, the pursuit today is not so much happiness, but pleasure or personal fulfillment, even when such things come at the expense of others.

Yet there is much in similar there as well... such as the folly of thinking that having possessions will bring you happiness.

If our redescriptions of the world of everyday life under the sign of the Resurrection have helped to fuel this desire for goodness and happiness in this life, if they have helped us formulate, with Kant, the notion of a human society understood as a «Kingdom of ends» (in which each human being, including oneself, is treated as an end in him or herself), we find that the effort to realize such hopes requires us to «postulate» realities which we can not «know»: freedom, immortality, God.

The generous God paternalistically seeks to keep man from sacrificing his simple and innocent happiness; yet the need for such a restraint shows that the autonomous source of trouble lies already deep within.

Years later we can find him making such an entry as this in his diary: «On Wednesday the 12th I preached at a wedding, and had the happiness thereby to be the means of excluding carnal mirth.»

This is precisely why items such as» Life, Liberty and the pursuit of Happiness» are mainstays when it comes to interpreting the Const - itution despite them not actually being included in the Consti - tution.

An Israeli research group found that certain variations of the gene made people much more likely to affirm such statements as «I bubble with happiness» and «I am a cheerful optimist.»