Sentences with phrase «other life concerns»

I thought about food constantly, prioritizing food above all other life concerns.

Not exact matches

Only then can you truly show up in the lives of others in a way that has a positive and healthy impact on all concerned.

The concern some people have is that children will end up living for years in a local community, where they'll be entitled to education and other government services paid for with tax dollars.

On the contrary, Sotomayor seems eager to share with the world what life was like on the other end of the Concerned Alumni of Princeton.

The company is by no means a charity, but as long as the bills are paid and everyone makes a fair living, all other financial concerns are secondary.

The health care sector consists of drug companies, medical supply companies, and other scientific - based operations that are concerned with improving and healing human life.

Generation X: Among Gen Xers, the younger part of this cohort (ages 35 to 44) is focused more on living healthier in 2016 than any other resolution, while older Gen Xers (45 to 54) are the least concerned with this goal of any age group.

If it wasn't for always reading, researching, and learning about other investor's strategies and their outlook on life I'm sure I would still desire validation from people who do not even concern me.

This act has now become the law of the land and requires that patients on admission to a hospital or other institutions in receipt of federal health care funds be questioned about Advance Directives» which are a Living Will, Health Care Agent, Durable Power of Attorney» so that if unable to express an opinion, the patient's wishes concerning life - sustaining technologies will have been made known.

When asked his opinion of Taunton before a public debate, Hitchens said, «If everyone in the United States had the same qualities of loyalty and care and concern for others that Larry Taunton had, we'd be living in a much better society than we do.»

He «was one of the first great teachers to proclaim the basic principle of individualism» the inviolate sanctity of man's soul, and the salvation of one's soul as one's first concern and highest goal,» but «when it came to the next question, a code of ethics to observe for the salvation of one's soul... Jesus (or perhaps His interpreters) gave men a code of altruism, that is, a code which told them that in order to save one's soul, one must love or help or live for others.

The document criticizes «doctrinal or disciplinary security,» «an obsession with the law,» «punctilious concern for... doctrine,» «dogmatism,» «hiding behind rules and regulations,» and «a rigid resistance to change,» while reprimanding those who «give excessive importance to certain rules,» overemphasize «ecclesial rules,» believe that «doctrine... is a closed system,» «feel superior to others because they observe certain rules,» have «an answer for every question,» wish to «exercise a strict supervision over others» lives,» «long for a monolithic body of doctrine guarded by all and leaving no room for nuance,» believe that «we give glory to God... simply by following certain ethical norms,» and «look down on others like heartless judges, lording it over them and always trying to teach them lessons.»

In Systems of Survival (reviewed in First Things, December 1993), Jacobs maintains that human beings have basically only two ways of making a living, one concerned with acquiring or protecting territories, and the other with trading or producing for trade.

that's probably the most reasonable and rational thing ever said on these blogs, however clearly more «christians» (i'm laughing at those who call themselves christians) concern themselves more about the lives of others than leading their own moral life.

Fundamentalism was too other worldly and anti «intellectual to gain a hearing amongst the educated public, and was unwilling to concern itself with exploring how Christianity related to culture and social life in general.

He just took them out, and starting living life, letting His love and concern for others overflow through His words and actions.

But here, too, there is little that is actually new, although there is detail that confirms what shrewder observers of Vatican life pieced together after the events of early 2013: that Benedict XVI's poorly - planned 2012 visit to Mexico and Cuba convinced him that he could no longer travel; that he believed the Pope must be present at World Youth Day 2013 in Brazil, a conviction that became the terminus ad quem driving the timing of the abdication and what immediately preceded it; and that, contrary to speculations that have become more lurid over time, Benedict's concern about his increasingly frailty, which fuelled his concern that he would be increasingly unable to give the Church what she deserved from a pope, was the sole motive behind his decision to renounce the Oice of Peter — not Vatileaks, not concerns about financial and other corruptions inside the Leonine Wall, not blackmail.

Several of the book's features are shared with other British theology: a basic concern for intelligent orthodoxy informed by worship; the Trinity as the encompassing doctrine, strongly connected to both church and society; a well - articulated response to modernity; a wide range of «mediations,» through various discourses and aspects of contemporary life (philosophy, history, friendship, sex, politics, aesthetics, the visual arts and music); a special affinity for the patristic period; and a preference for the essay genre.

Hope of getting the grass cut this weekend or doing any of those other small ordinary things that mark the pace and even the pleasures of our life — those are over and of no concern.

As should be clear by now, Plato's advice to «neglect all other subjects and be most concerned to seek out and to learn those which will enable us to distinguish the good life from the bad in every situation» will do us little good.

When it comes to living life and loving others, God is not as concerned with the cleanliness of our hands or the perceived purity of our words, but with the attitude and motivation of our hearts.

Life Together, on the other hand, is a reminder of Bonhoeffer's lifelong concern for Christian community.

Usually, even a non-Christian knows something about the earth, the heavens, and other elements of the world... Now it is a disgraceful and dangerous thing for an unbeliever to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics... How are they going to believe these books in matters concerning the resurrection of the dead, the hope of eternal life, and the kingdom of heaven?

We already found that Jesus being there for others means that the transcendent is met in the concern for others as given to us in the life and way of Jesus and our faith is nothing but «participation in this being of Jesus».

When each member of the family, though loving the other members, goes his own way without much concern for the interests of the others and without their doing anything in common, there is no deep foundation on which to build a common life.

In other words, the transcendent is met in the concern for others as given to us in the life and way of Jesus.

Royce shows that, apart from participation in the lives of others, there is no self to be concerned about.

It also creates in us a sense of our oneness with all other people and with all life and so it inspires empathy for the poor and a concern to break down the unjust structures of society.

For the subject concerned will always be part of my experience, from which I can not escape and for which I am intellectually responsible to myself as well as to others, which only I can turn into the law of my life.

Concerned principally with international conflicts, Grotius held that humans are, on the one hand, inherently prone to strife as a result of their conflicting purposes or ideas of the good and, on the other, socially - minded beings who want to live together.

Is it possible that the reason that the Corinthians were so concerned about baptism is that they had been taught by the Apostle Paul and other Christian evangelists that salvation and the promise of the resurrection of the dead and eternal life are received in Baptism, just as orthodox Christians, including Lutherans, have been teaching for almost 2,000 years??

We have a representative democracy which tends to validate religious belief instead of recognizing that they should have NO ROLE where religion is concerned other than to protect it's citizens, religious or not, and allowing all to live within the basic laws of the country which should have wide support and sound evidence supporting the need for them.

In other words, the practical concerns of life require us to attend to the tasks at hand, and not to that which is over and done with, that is, that which no longer has any interest to us (CM 151f.).

Woman is concerned about how having a baby could change her life 16 % Woman can't afford baby now 21 % Woman has problems with relationship or wants to avoid single parenthood 12 % Woman is unready for responsibility 21 % Woman doesn't want others to know she has had se x or is pregnant 1 % Woman is not mature enough, or is too young to have a child 11 % Woman has all the children she wanted, or has all grown - up children 8 % Husband or partner wants woman to have an abortion 1 % Fetus has possible health problem 3 % Woman has health problem 3 % Woman's parents want her to have abortion < 1 % Woman was victim of ra pe or inc est 1 %

This peculiar kind of hope itself opens up the possibility of a particular stance in the world: one of concern for others even at the expense of concern for the survival of our way of life.

On the other hand I have known people capable of real sacrifice whose lives were nevertheless a misery to themselves and to others, because self - concern and self - pity filled all their thoughts.

The result is that America is a nation deeply divided between people who are concerned about real - life issues — war and peace, social justice, the health and welfare of people — on one hand, and other people who are concerned, instead, about «values,» by which they mean adherence to ancient taboos, dependence on a magical God, enforcing acceptance of ancient creeds, requiring everyone to believe as they do, and finding safety in raw (though often hidden) social and economic power.

There are other signs of double thread being lived out through organizations such as the Center for Action and Contemplation and Socially Concerned Contemplatives.

It is their «principle of life», something much more profound than can be indicated by talk about their goodness of life and their concern for righteousness, truth, and the other virtues.

Buber's early essays on Judaism set forth with marked clarity the concern for personal wholeness, for the realization of truth in life, and for the joining of spirit and of basic life energies which consistently appears in all of his later writings and determines, as much as any other element of his thought, his attitude toward evil.

The teacher does not have to be continually concerned with the child, but he must have gathered him into his life in such a way «that steady potential presence of the one to the other is established and endures.»

This concern with the students» personal lives do» not mean that the students do not learn the classics, Jewish and otherwise, but they do so in order that they may become whole persons able to influence others and not for the knowledge itself.

The Good News is concerned with how well we live our lives, with how well we interact with others, and about each of us having a progressively more loving and intimate relationship with God.

Such love must be concerned with the life of the other in all its aspects.

The ability of biology to detail the organisation and constitution of life - forms, not just on a cellular level, but now also on a genetic and molecular level, and its description of how such factors canaffect the global behaviour of an organism, should be taken into account in the theological and philosophical discussion of free will, individual identity / personality, conscience, the soul, and other areas concerning human behaviour, especially in regard to morality.

He is the one whose life and message are central to our understanding of God and reality, the one whose teaching gives direction to our lives, and the one whose example of love and right relation and concern for others informs our attitudes and actions.

If voting rights are a concern to you, (and they should be, especially if you live in North Carolina), consider connecting with Rev. William J Barber II of the North Carolina NAACP as he leads protests and organizing efforts around voting rights and other important causes.

The questions about religion and public life, those calling for «public» discussion, no longer focus on the verifiability of religious speech but concern quite other issues: methods of understanding and describing the religious realities, old and new, that we see appearing around us; useful criteria for assessing these religions and for defining and comprehending this new set of powers in our public life; and ways of protecting vital religious groups from the excesses of the public reaction to them, and protecting the public from the excesses of powerful religious groups — hardly questions a secular culture had thought it would have to take seriously!

Thus in our present situation the hermeneutical problem (how traditional words, concepts and symbols are to be interpreted intelligibly in our cultural present) on the one hand remains the problem for those concerned with the theoretical issues of theology, and on the other the issue of liberation represents the center for those concerned more with the meaning of theology in life and in action.

As Whitehead and Lonergan, among others, emphasize, our creative conscious participation in reality and life generates the concerns and emphases of our questioning.6 The heuristics of such a participatory and empowerment notion of understanding and scientific performance correlate with an understanding of reality as an ecologically inclusive wholeness, the emergent probability of which is oriented towards ever greater freedom and justice (LL 79 - 109, I 115 - 39).