Sentences with phrase «other human aspects»

Attention is given to fair trade and other human aspects such as tourism and food on the island.

Not exact matches

In the past, human resource managers were cast in a support role in which their thoughts on cost / benefit justifications and other operational aspects of the business were rarely solicited.

Other issues raised by the committee included why Facebook does not provide an overall control or opt - out for political advertising; why it does not offer a separate feed for ads but chooses to embed them into the Newsfeed; how and why it gathers data on non-users; the addictiveness engineered into its product; what it does about fake accounts; why it hasn't recruited more humans to help with the «challenges» of managing content on a platform that's scaled so large; and aspects of its approach to GDPR compliance.

Self - comparison can be a strong influence on human behavior, and because people tend to display the most positive aspects of their lives on social media, it is possible for an individual to believe that their own life compares negatively to what they see presented by others.

To maintain its dependency scam, revenue flow, nd unearned privileges and tax dodges, religion tries to force itself into every aspect of life when dying is a time to bask in the glow of loving human, real relationships... and perhaps make a few apologies... like for wasting others; time with ignorant, self - servinge proselytizing.

It doesn't have any direct effect on the human system other than the negative aspect of getting appendicitis and killing you.

Mark (STUPID @ $ $ h0le): Of course there could have been other motives tied into these events, you can't get away from that aspect with human nature....

It also made him permanently aware that religion must coexist with other aspects of human life and that its study must coexist with other disciplines.

While glad to see the change of attitude among conservative Christians with respect to gay civil rights and acceptance of gays as human beings, some persons were troubled over other aspects of the issue.

But I would like to highlight one crucial aspect of Nat's body of work that obituary writers in the New York Times, the Los Angeles Times, the Associated Press, and other mainstream media outlets (though not First Things) woefully downplayed: Nat stood steadfastly — sometimes at great professional and personal cost — for the sanctity and equality of human life from conception to natural death.

Cultural patterns thus represent aspects of human nature that are not universal, but shared with a limited number of other persons.

The aspects of man that he shares with all natural things or with all other human beings — as disclosed by natural science — do not yield a complete picture of man.

For the saving love of God to be present to human beings it would have to be so in a way different from how it is present to other aspects of the body of the world — in a way in keeping with the peculiar kind of creatures we are, namely, creatures with a special kind of freedom, able to participate self - consciously (as well as be influenced unconsciously) in an evolutionary process.

The highest cause may be (1) in every sense or aspect «uncaused,» in no sense or aspect the effect of anything else; or it may be (2) in some aspects uncaused, and in others causally influenced, but its manner of both acting and receiving influences may be the highest conceivable, hence absolutely «perfect,» although even so its whole being may not in every sense be perfect, because the influences as coming from other causes, say human beings, may be less admirable than they might be; or the supreme cause may be (3) in no sense or aspect uncaused, independent of other powers, hence in no way wholly exempt from the imperfections of the latter...

It is striking that neither this new centre at St. Mary's, nor the university's other research «centres», seem to have any element concerned with this important aspect of human thought.

whereas those who begin with particular aspects of the human problem sometimes find the raising of other aspects of the human problems distracting.

Whether by «perfect» we mean simply sinless, or whether we mean perfect in knowledge and love and judgment and other aspects as well, it is simply impossible for anyone who is human to be this.

The theologians of hope, on the other account, pushed the collective aspects of human life; they analyzed human solidarity in oppression and expressed faith in political terms.

This was to be an edifying discourse of the sort proposed by Richard Rorty, in which we joined with other researchers and educators in an attempt to make sense of the multidimensional aspects of human experience.

But there is also a divine story, as there can be for every other aspect of human history and human experience.

I have also tried, in Parts V and VI, to show the implications of Buber's thought for various aspects of human life and to evaluate the use that others have made of his thought.

Of course the sexual aspect of human life can become (as Augustine saw, and as Freud and others have reiterated in our own time) an area in which proud assertion of self for self alone brings disastrous consequences.

It is too bad that an almost incurable anthropocentrism has marked so much of our western ways of theologizing that we have tended to do less than justice to the other aspects and areas of the creation which are not directly related to the human enterprise as such.

Admittedly, in the area of religious faith and morals we have been rather slower to discard the old in favour of the new, for this is the aspect of human life in which conservatism has always been most strongly entrenched, for the very good reason that man looks to this area of life more than any other for his stability and security.

Fundamentalism rejects the human freedoms which have opened up in the aftermath of the western Enlightenment, and is committed to combat secular humanism and all other aspects of the modern world which it regards as injurious to the spiritual condition of humankind.

On the other side, we have been reminded that the orthodox eschatological teaching is the resurrection of the body, so that we should understand psyche and soma as two aspects of one human person.

«This is the witness that the church has to give to the world, that all the other mandates are not there to divide people and tear them apart but to deal with them as whole people before God the Creator, Reconciler and Redeemer — that reality in all its manifold aspects is ultimately one in God who became human, Jesus Christ.»

But there is also this aspect of human nature called simply caring about others.

The other aspect is introduced when we are aware, as we ought to be, that God's purpose for man, as Paul Lehmann has so admirably told us, is «to make and keep us human».

This paradoxical environment includes other subordinate correlatives of finitude and freedom, time and eternity, necessity and freedom, creature and Creator, freedom to create good and to destroy, and other contradictory aspects of human existence.

Moving forward with the series, I'd like to spend just a few more weeks focusing on the specific topic of homosexuality, before we move into other aspects of human sexuality, like singleness, «purity,» sexual ethics, marriage, and so on.

Although in terms of its biological, economic and mental determinisms the human earth, emerging from war, may be seen to be more tightly fastened upon itself than ever before, in its other and freer aspects it may give a first impression of growing disorder.

The ruling Swedes might recognize that religious «feeling» is a legitimate aspect of human subjectivity, but they emphatically object when people act on the fantasies produced by this feeling to the detriment of other people, or when delusionary beliefs impede the achievement of important social objectives.

In face of this growing dominance of economics over other aspects of human existence, traditional Western political categories — those which define a body politic in which the people in dialogue hammer out conclusions that express their values — need to prove their relevance all over again.

The other four aspects of human existence - feeling, thought, will, and consciousness - are likewise nothing more than emptiness, and emptiness nothing more than they.

The information at our disposal now makes so evident the complexity, the diversity, of the religious aspect of human experience in all Asian cultures that we can no longer use easy generalizations or traditionally accepted patterns in talking about other religions.

This goes for arts, politics, and other aspects of life as humans in a diverse world.

My own writing about religion grew out of the fundamental question raised by the new situation: Is religion something that may or may not be very important to humans, or must it in some way integrate all other aspects of existence?

In human experience we know that there is communion so real that a person can rightly say of certain aspects of her own willing, longing or loving that they seem to arise more from the indwelling of the other person than from any purely isolated individuality of her own.

On the basis of this presumption all that is «below» man can be put to the service of man; it can be used for human ends regardless of the consequences for other aspects of life in the world.

This book is devoted to the discussion of sex and its deviations and makes no attempt to employ psychoanalytic views to illuminate other aspects of human psychological constitution or social behavior.

Nature in some of its aspects may be «red in tooth and claw», as Tennyson said, but that is no reason for humans to kill each other.

First of all, it implies some superficial beliefs about the place of sexuality in human experience (we might regard these as being in the antechamber of the temple of sacred sexuality proper): the belief that sexuality is a key, perhaps even the key, component of the quality of being human (in this, of course, lies the pervasive heritage of Freud); the belief that modern Western culture, and especially American culture, has unduly suppressed sexuality (this is the anti-Puritan aspect of the proposition), and, that, as a result, not only are we sexually frustrated (and that frustration carries all sorts of physical and psychological pathologies in its wake), but our entire relation to our own bodies as well as the bodies of others has become distorted.

They point to other destructive aspects of television that have been stressed by television researchers and theorists; the privatization of experience at the expense of family and social interaction and rela - tionships; (33) the promotion of fear as the appropriate attitude to life: (34) television's cultural levelling effects which blur local, regional, and national differences and impose a distorted and primarily free - enterprise, competitive and capitalistic picture of events and their significance; (35) television's suppression of social dialogue; (36) its distorted and exploitative presentation of certain social groups: (37) the increasing alienation felt by most viewers in relation to this central means of social communication; (38) and its negative effects on the development of the full range of human potential.

With the advances in knowledge that are almost certain to be gained from the Human Genome Initiative — or, if its critics should win the day and it lose support, from more piecemeal genetic - research — we will know more and - more about genetic factors causally related to health and disease and to other important aspects of life, such as intelligence and emotional states.

Each occasion of human experience is constituted not only by its incorporation of the cellular occasions of its body but also by its incorporation of aspects of other people.

An important aspect of the law - abidingness of God's world is that human beings affect one another; hence, intercessory prayer ought to lead to the putting forth of the right stimulus upon another by conversation, letter, gift, or any other form of communication that is open.

Perhaps this accounts for the fact that no other aspect of human endeavor has been so neglected...

As humans, we know that all other aspects of life suffer when our basic needs are not being met.

Education in our materialistic society focuses on the intellectual aspect of the human being and has chosen largely to ignore the several other parts that are essential to our well - being.