Sentences with phrase «on human virtues»

Shailene Woodley delivers an exciting performance in the thrilling action - adventure, «Divergent,» set in a futuristic world where people are divided into distinct factions based on human virtues.

Based on the worldwide bestseller, DIVERGENT is a thrilling action - adventure set in a future world where people are divided into distinct factions based on human virtues.

Not exact matches

«Rely on the ordinary virtues that intelligent human beings have relied on for centuries: common sense, thrift, realistic expectations, patience and perseverance.

The Catholic tradition — even the wise Pope Benedict — still seems to put too much stress upon caritas, virtue, justice, and good intentions, and not nearly enough on methods for defeating human sin in all its devious and persistent forms.

And his virtues as a scholar — solid research, rigorous thinking, careful judgment, and a profound compassion for troubled human beings — are on full display in his book.

Rather, we make decisions on the basis of beliefs about what sorts of virtues seem important, what sort of human life we believe to be good.

Human life touches on absoluteness in virtue of its dialogical character, for in spite of his uniqueness man can never find, when he plunges to the depth of his life, a being that is whole in itself and as such touches on the absolute....

Human equality clearly can not rest on qualities such as wealth, virtue, and intelligence, which are unequally distributed among us.

Both place great emphasis on developing human virtues, or strength of character, because these virtues enable a person to be truly free.

I maintained that, contrary to the commonly expressed or tacitly accepted view, the era of active evolution did not end with the appearance of the human zoological type: for by virtue of his acquirement of the gift of individual reflection Man displays the extraordinary quality of being able to totalize himself collectively upon himself, thus extending on a planetary scale the fundamental vital process which causes matter, under Certain conditions, to organize itself in elements which are ever more complex physically, and psychologically ever more centrated.

Confucianism has a perfect ethical system based on the five human relations; it teaches that man should faithfully search for reason for human actions and should refine and control himself; should carry on his ancestral traditions and teach them to succeeding generations; should die to preserve his virtue; and should be just without partiality.

It has long been held that sexual virtue requires chastity and marriage, that the reproductive flourishing of human beings is best accomplished by spouses committed to one another and to their children, and that actions which frustrate this flourishing — adultery, abandonment, and so on — are for that reason both irrational and immoral.

It emphasises that science and technology must be «at the service of the human person» (DV 2) and the language is quite strong: «Science without conscience can only lead to man's ruin» (DV 2); and «No biologist or doctor can reasonably claim, by virtue of his scientific competence, to be able to decide on people's rights and destiny» (DV 3).

At times the church, with an emphasis on the virtues of celibacy, has seemed to have a negative view of human sexuality.

I think that the recognition of human beings as having natural rights, by virtue of the worth they all possess on account of bearing the image of God and being loved by God, goes back into the Hebrew and Christian scriptures.

He did so in a series of 129 catechetical lectures which drew together in a new way the Church's message on the integrity of the human person and the virtue of chastity.

Building on this convergence between reason and revelation, such thinkers as Aquinas developed an elaborate virtue ethics to outline what further perfections are possible and desirable for human nature, especially under the aid of grace.

for God to have my believing, it can not be necessary for him to believe as I do, merely by virtue of some general proposition about part and whole... So your insistence that human believing within God must mean human believing by God, must rest on some special law of mind as a whole, not on a general law of wholes.

For example, as Mr. Lawler points out, Brownson makes some valuable comments when he emphasizes the importance of the solidarity and interdependence of humans and what naturally follows from that, but it seems to me that Brownson then goes too far in concluding that «civic virtues are themselves religious virtues» and even that «he who dies on the battlefield for his country ranks with him who dies for his faith.»

To this basic covenantal relationship the prophets constantly appealed; into its mutual obligations they poured ever new meanings; and at the center of its tradition they had the solid virtues of nomadic life where human ties are close, interdependent and cooperative, where men exist as brothers on a fairly equalitarian level and with a strong democratic sense of personal right.

But on the question of Catholic education, Brownson is surely right that only the Catholic (roughly, Thomistic) tradition of thought properly integrates intelligence and virtue into a single view of a good human person.

Perhaps, as Grayling believes, Thomas Aquinas and Luther were finally incorrect, but is it plausible that they made no contributions to our reflections on ethics, political order, happiness, virtue, or human freedom?

And it is traditional free will theists who have implied, and sometimes explicitly said, that the whole universe was created for evoking moral and spiritual virtue in free human (and perhaps, on other planets, humanlike) souls, so that it is only this divine - human drama that contains intrinsic value.

Berrigan's complaint, in short, is that the reestablishment of a Jewish state (a justifiable goal) has come at a tremendous cost in human suffering, armed violence and moral decay; that the course of the new state has been a betrayal of everything the term «Israel» has stood for — justice, compassion, succoring the humiliated and injured; that a «settler state» was established through the expropriation of the people of the land, followed by an imperialist venture, based on the subjugation and exploitation of the conquered; and that, to add moral insult to physical and spiritual injury, the spokesmen of and for the state claim for it a special virtue and glorious achievement which may not be criticized.

The book is a probing into human evil on a vast scale, demonstrating the power of twisted ideas to wreak monumental horror when ruthlessness is deemed the supreme virtue.

The 1985 Congregation for the Doctrine of the Faith Instruction on Respect for Human Life states, «By virtue of its substantial union with a spiritual soul, the human body can not be... evaluated in the same way as the body of animals... The natural moral law expresses and lays down the purposes, rights and duties which are based upon the bodily and spiritual nature of the human person.&rHuman Life states, «By virtue of its substantial union with a spiritual soul, the human body can not be... evaluated in the same way as the body of animals... The natural moral law expresses and lays down the purposes, rights and duties which are based upon the bodily and spiritual nature of the human person.&rhuman body can not be... evaluated in the same way as the body of animals... The natural moral law expresses and lays down the purposes, rights and duties which are based upon the bodily and spiritual nature of the human person.&rhuman person.»

Their ads praise the virtues of human milk but focus on how years of research inspired a mixture that includes just a few key synthetic nutrients, present naturally in breast milk, like DHA, ARA, prebiotics and probiotics.

The UK is far from a paragon of virtue on a range of human rights issues.

«That insight could be anything from an emotion or virtue — like courage — to an insight on human spirituality,» said Oliver.

Lady Bird is an absolute gem of human comedy and personal drama, a coming - of - age story turned on its ear by virtue of its intense female gaze and crushing human subtlety.

When you critique a movie you are obviously doing so as a sensitive, thoughtful human being on behalf and in defence of greater human virtues — and you love a good, dirty joke if no - one is being debased or humiliated.

The Download (comprising 4 files, within one zip file) includes: - A PPT Containing a Full Lesson - A complete lesson plan covering: objectives, key - words, differentiation, and lesson timeline - Double - sided A4 worksheet - A3 Silent Debate group worksheets - A Homework Task The topic of the lesson focusses on the following part of the specification: Human Concerns [Duties / Virtues / Yamas] • Hindu understanding of the concepts of free will, suffering and virtue, including their relationship to karma and samsara • The meaning and importance of Hindu virtues / moral duties (yamas), including harmlessness / non-violence (Ahimsa), compassion (daya), selfcontrol / restraint (dama) and giving (dana) • The relationship between virtues and particular elements of dharma • Common and divergent emphases placed on human concerns by different Hindu groups, including which virtues are identified as of core importance • Different interpretations and emphases given to sources of wisdom and authority by different Hindu groups Sources: Mahabharata V 39 Bhagavad Gita XVI, 1 — 3 Bhagavad Gita VIII 8 — 12 This is part of a series of lessons, if you like it: save countless hours by downloading the complete coHuman Concerns [Duties / Virtues / Yamas] • Hindu understanding of the concepts of free will, suffering and virtue, including their relationship to karma and samsara • The meaning and importance of Hindu virtues / moral duties (yamas), including harmlessness / non-violence (Ahimsa), compassion (daya), selfcontrol / restraint (dama) and giving (dana) • The relationship between virtues and particular elements of dharma • Common and divergent emphases placed on human concerns by different Hindu groups, including which virtues are identified as of core importance • Different interpretations and emphases given to sources of wisdom and authority by different Hindu groups Sources: Mahabharata V 39 Bhagavad Gita XVI, 1 — 3 Bhagavad Gita VIII 8 — 12 This is part of a series of lessons, if you like it: save countless hours by downloading the complete Virtues / Yamas] • Hindu understanding of the concepts of free will, suffering and virtue, including their relationship to karma and samsara • The meaning and importance of Hindu virtues / moral duties (yamas), including harmlessness / non-violence (Ahimsa), compassion (daya), selfcontrol / restraint (dama) and giving (dana) • The relationship between virtues and particular elements of dharma • Common and divergent emphases placed on human concerns by different Hindu groups, including which virtues are identified as of core importance • Different interpretations and emphases given to sources of wisdom and authority by different Hindu groups Sources: Mahabharata V 39 Bhagavad Gita XVI, 1 — 3 Bhagavad Gita VIII 8 — 12 This is part of a series of lessons, if you like it: save countless hours by downloading the complete virtues / moral duties (yamas), including harmlessness / non-violence (Ahimsa), compassion (daya), selfcontrol / restraint (dama) and giving (dana) • The relationship between virtues and particular elements of dharma • Common and divergent emphases placed on human concerns by different Hindu groups, including which virtues are identified as of core importance • Different interpretations and emphases given to sources of wisdom and authority by different Hindu groups Sources: Mahabharata V 39 Bhagavad Gita XVI, 1 — 3 Bhagavad Gita VIII 8 — 12 This is part of a series of lessons, if you like it: save countless hours by downloading the complete virtues and particular elements of dharma • Common and divergent emphases placed on human concerns by different Hindu groups, including which virtues are identified as of core importance • Different interpretations and emphases given to sources of wisdom and authority by different Hindu groups Sources: Mahabharata V 39 Bhagavad Gita XVI, 1 — 3 Bhagavad Gita VIII 8 — 12 This is part of a series of lessons, if you like it: save countless hours by downloading the complete cohuman concerns by different Hindu groups, including which virtues are identified as of core importance • Different interpretations and emphases given to sources of wisdom and authority by different Hindu groups Sources: Mahabharata V 39 Bhagavad Gita XVI, 1 — 3 Bhagavad Gita VIII 8 — 12 This is part of a series of lessons, if you like it: save countless hours by downloading the complete virtues are identified as of core importance • Different interpretations and emphases given to sources of wisdom and authority by different Hindu groups Sources: Mahabharata V 39 Bhagavad Gita XVI, 1 — 3 Bhagavad Gita VIII 8 — 12 This is part of a series of lessons, if you like it: save countless hours by downloading the complete course!

With support from the Bill & Melinda Gates Foundation, Toch examines the same schools profiled here, but through different lenses, underscoring the proven virtues of schools on a «human scale.»

This is history on a grand scale — a book about politics and war and social issues, but also about human nature, love, religious faith, virtue, ambition, friendship and betrayal, and the far - reaching consequences of noble ideas.

Halpern's A Dog Walks Into a Nursing Home, recently released in paperback, describes their experiences and the insights gleaned on a variety of topics: moral virtue and right living, the human - animal bond, old age and illness.

«Human virtues perfect man insofar as man is naturally moved by reason in the things that he does within or without,» wrote Aquinas on the Seven Gifts of the Holy Spirit.

Perhaps, but the virtues that guide us in daily life tell us nothing about the place of humans on the planet, and that is now what is at stake.

I have written about the virtues of «old school» communication, the human touch and face to face meetings on Lawyerist, and I realize that at times, an in - person meeting is the most effective way (and sometimes the only way) to get the participants to focus on the task at hand or to forge relationships.

These and other provisions prohibiting arbitrary arrest and detention, the infliction of torture and other cruel inhuman or degrading treatment, are echoed in the European Convention on Human Rights and form part of our domestic law by virtue of the Human Rights Act 1998.

A stronger line of argument would rely on the fundamental and human rights that appertain to EU citizens by virtue of the EU legal order.

That said, while there may be very real difficulties in establishing a legal basis (and even less an enforceable right) for continuing and / or future enjoyment of any right to reside (and / or work) in the UK (or at least to reside in the UK as a matter of right rather than discretion), international law and / or the European Convention on Human Rights (ECHR)(at the very least on the international plane and, in relation to the ECHR, at least as long as it remains part of English law) are almost certain to protect certain rights established in the past by virtue of the individual's presence in the UK.

The main thrust of her appeal was that in the light of the incorporation of the Convention into domestic law, by virtue of the Human Rights Act 1998 (HRA 1998) coming into force in October 2000, a local authority may owe a duty of care to a parent of a child when exercising, through social workers, its duties to protect children from their parents by placing the children on the child protection register.

This isn't just a touch - feely thing either: From a purely informational point of view, social news carries a ton of meta - data along with it, by virtue of the fact that a specific human being chose to tweet a link, or re-tweet one, or comment on one.

On 14 December 1960, the United Nations General Assembly passed a resolution, the Declaration on the Granting of Independence to Colonial Countries and Peoples.113 The Declaration includes a provision that «the subjection of peoples to alien subjugation, domination and exploitation constitutes a denial of fundamental human rights, is contrary to the Charter of the United Nations and is an impediment to the promotion of world peace and co-operation» 114 and «all peoples have the right to self - determination; by virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development.&raquOn 14 December 1960, the United Nations General Assembly passed a resolution, the Declaration on the Granting of Independence to Colonial Countries and Peoples.113 The Declaration includes a provision that «the subjection of peoples to alien subjugation, domination and exploitation constitutes a denial of fundamental human rights, is contrary to the Charter of the United Nations and is an impediment to the promotion of world peace and co-operation» 114 and «all peoples have the right to self - determination; by virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development.&raquon the Granting of Independence to Colonial Countries and Peoples.113 The Declaration includes a provision that «the subjection of peoples to alien subjugation, domination and exploitation constitutes a denial of fundamental human rights, is contrary to the Charter of the United Nations and is an impediment to the promotion of world peace and co-operation» 114 and «all peoples have the right to self - determination; by virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development.»

The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,

Everyone possesses human rights simply by virtue of being human, and everyone is entitled to enjoy them in full equality and on the basis of non-discrimination.