Sentences with phrase «others in a human way»

We must treat others in a human way (even when they may not return the favour) and in a divine way as well.

Not exact matches

Or, as Christine Bader describes in her book The Evolution of a Corporate Idealist: When Girl Meets Oil, corporations including her former employers at BP may well be «advancing human rights in some ways while compromising them in others.»

Adding, «[VR] connects humans to other humans in a profound way I've never before seen in any other form of media, and it can change people's perception of each other.»

Assuming others will say no in this way makes rejection - averse humans less likely to ask in the first place.

These tools are most useful for traders because they allow us to look at price activity in an objective way (without the human error that is associated with other types of forecasts).

The social networks simply provides a medium for brands and marketers to communicate in unique and personal ways with other human beings.

As for the way we hear God other than reading the bible, it is in our mind with a clarity not matched by any human person on earth.

The utilitarian belief that «human goods can be measured against each other by means of some quantitative scale is the belief that human goods can be assessed in a way analogous to that by which commodities have a monetary value.

We're in love with one other person... we are connected to them in deep ways that only humans (not humans and tools or animals) can be.

Second: The Creation tale is simply a way for early humans to explain mans creation and «fall» from God's predetermined path... The old testament is full of stuff more related to philosophy and health advice then «Gods word» However, this revelation has not made me less of a christian... In Contrast to those stuck in «the old ways» regarding faith (not believing in neanderthals and championing the claim that earth is only 6000 years old), I believe God created the universe on the very principle of physics and evolution (and other sciencey stuff)... Thus the first clash of atoms was the first step in the billionyear long recipe in creating the universe, the galaxies, the stars, the planets, life itself and uIn Contrast to those stuck in «the old ways» regarding faith (not believing in neanderthals and championing the claim that earth is only 6000 years old), I believe God created the universe on the very principle of physics and evolution (and other sciencey stuff)... Thus the first clash of atoms was the first step in the billionyear long recipe in creating the universe, the galaxies, the stars, the planets, life itself and uin «the old ways» regarding faith (not believing in neanderthals and championing the claim that earth is only 6000 years old), I believe God created the universe on the very principle of physics and evolution (and other sciencey stuff)... Thus the first clash of atoms was the first step in the billionyear long recipe in creating the universe, the galaxies, the stars, the planets, life itself and uin neanderthals and championing the claim that earth is only 6000 years old), I believe God created the universe on the very principle of physics and evolution (and other sciencey stuff)... Thus the first clash of atoms was the first step in the billionyear long recipe in creating the universe, the galaxies, the stars, the planets, life itself and uin the billionyear long recipe in creating the universe, the galaxies, the stars, the planets, life itself and uin creating the universe, the galaxies, the stars, the planets, life itself and us.

Unfortunately in my case, I've probably gone to excess the other way... after 43 years of being (in my view) threatened with hellfire for every cotton - picking thing (including the «sinfulness» of being born in the first place because it's a well - known scriptural fact that every human is born sinful and separated from G - d, with a heart that does nothing but desire evil and no way to please G - d even when righteous), threatened with being «left behind» in the rapture (should I fail on some doctrinal (belief) point at the crucial moment)... I refuse to consider ANY possibility of hell at all.

He is vengeful because humans are vengeful and humans created god in their own image — Not the other way around.

The fact that these «myths» appeared in other cultures, centuries before Christianity tell me that there is a basic need in humans to be comforted in this way.

By caritas, the Pope means a distinctive form of the love that humans experience — not eros, nor amor, nor affection, nor commitment in choice (dilectio), nor friendship, nor all those other forms of love that humans know and cherish, each in its own way.

In other words, a properly ordered will (one that leads toward good things in good measure) following closely on the heels of right reason (one that perceives and presents to the will goods really perfective of the human person) goes a long way to putting the passions in their place (which is not, emphatically, squashed way down into a virtual black holeIn other words, a properly ordered will (one that leads toward good things in good measure) following closely on the heels of right reason (one that perceives and presents to the will goods really perfective of the human person) goes a long way to putting the passions in their place (which is not, emphatically, squashed way down into a virtual black holein good measure) following closely on the heels of right reason (one that perceives and presents to the will goods really perfective of the human person) goes a long way to putting the passions in their place (which is not, emphatically, squashed way down into a virtual black holein their place (which is not, emphatically, squashed way down into a virtual black hole).

In other words, IF God wanted it that way, and IF God designed the human race... he really screwed up the numbers, didn't he?

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 tradIn 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 tradin 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.

Not only that, we are told that we should not question anything in the Bible but to just take on faith that everything written by these other human beings is totally the way that everything works.

There is no other way, in fact, for us to exist as true community... the ultimate community being the whole human race.

And thus it has been ever since: All of us must «come down to the level adopted by God himself in his Incarnation — the level of poverty, crib, flight...» Yet in lowering ourselves to the lowliness that God himself assumes in taking on a human nature, we remain who we are: Some are intellectually gifted and rich in the world's goods; others are impoverished in various ways.

Yes, granting dignity and treating others as human beings is a great gift, one that in many ways, science and technology has taken away from us.

I do not believe people would act that way as we have a long history of humans working together in social groups for survival relying on each other and taking care of sick and injured and protecting the weaker child bearing females in the group.

I find meditation, and compassion for self to be conducive to what you talk of with loving God and mankind — sometimes in mysterious, unfathomable and transcendent ways, encountering the power to open up men and women to each other and God in love peace justice and human dignity.

The expansion of humans from Africa affected the distribution of genetic variation in two other ways.

Your parishioners, in other words, are human and have human responses, but there is no way of getting such facts on a computer printout.

Rabbi Neuberger asserted that «it's really important that one accepts that... new scientific research has taught us... that the human embryo is not as unique as we thought before... We do have to think differently about the «unique quality of human embryos» in the way that Peter Saunders is saying... The miracle of creation... may have to be explained somewhat differently... Our human brains are given to us by God... to better the life of other human beings... and if this technology can do it..., and I don't believe that anybody is going to research beyond fourteen days, then so be it, lets do it.»

An economics for community will be one in which human beings support themselves in a sustainable and enjoyable way while allowing much of the natural world to remain natural both for the sake of future generations and for the sake of the other species with which we should share the planet.

We are human beings, and we relate to one another better when we stop expecting the other person to behave in a prescribed, programmed way but instead talk openly with one another about our actual desires, preferences, hopes, and expectations.

I have faith in the human ability to grasp meaning out of chaos, to forge determination in the way of nihilism, to love, to hope, and to give a damn about the feelings of others.

We are estranged in four ways: from ourselves, from other human beings, from nature and from God.

It means making sense out of the relations that human beings and other living things have toward the overall patterns of nature in ways that give us some sense of their proper relations to one another, to ourselves, and to the whole» (Toulmin, 272).

There have been some streams of Judaism and Christianity which believed that prior to the event described in Genesis 3:21, humans did not have «skin» the way we see it today, but existed in some other form.

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...

This theology takes seriously the ways in which human beings relate to each other through various sign - acts.

The new disciples, whether with Jewish or Gentile backgrounds, found in the Christian community not only a transforming experience of divine grace but a sustaining experience of human fellowship, and, in whatever other ways this fellowship functioned, it was bound to express itself in corporate worship.

By one account, the demons, the false chimeras, and the rest were real creatures banished by the coming of the Word; by the other, they were fantasms that had existed only in the human imagination, and were now banished by a new philosophy, a better way of seeing.

There Statius explains to Dante the generation of the embryo, and how the embryo passes through various stages before it can be considered a rational human: «This active power,» reads Robert M. Durling's translation, «having become a soul like that of a plant, but different in so far as it is still under way, while the other is already in port,»

I believe that this is indeed true, but only if the counselor actually sees the other person as fully human and not in some way a lesser or «not OK» person because of the difference.

It's just a way that our human minds measures how physical reality behaves (some of us, like Hawking, do this better than others, but either way, it's just all in our heads, or if we write it down, it becomes an abstraction on paper.

me personally i don't care either way; they deserve the same treatment as any other human in america, just a flashback what if the majority had won out during the whole segregation / voting rights of minorities?

It is realized in what makes our everyday life specifically human: in the patience that can wait, in the sense of humour which does not take things too seriously, in being prepared to let others be first, in the courage which always seeks for a way out of the difficulties.

The way of distinction, therefore, puts a positive valuation on the time - space continuum and, though it sees divine redemption as the remaking of history into something new, it can not conceive of divine - human interaction in other than historical terms which preserve the qualitative difference between God and man.

For Kierkegaard, humor is an important avenue for human growth, precisely because it is able to communicate something of the human condition that can not be communicated adequately in other ways.

Amid our self - structuring dependent origination, which in Zen is the very nature of the true self, we ought to respect as much as possible the capacities of others, both nonhuman and human, to originate dependently in their own self - structuring ways.

Their economies should be labor intensive rather than energy intensive; produce more durable goods to reduce waste; use local materials in building; consume locally grown foods; engage in organic farming; utilize organic garbage; depend on perennial polyculture, aqua - culture and permaculture; favor trains as well as human - powered machines such as bicycles; employ solar power and other on - site modes of producing energy; and in various ways operate on self - nourishing, self - healing, self - governing principles.

Only a God who in some way transcends the world, who has special care for the downtrodden, who calls humans (if among the oppressors) to practice justice, and who calls humans (if among the oppressed) to demand their rights — only this God can or will say no to oppression and invite others to do as well.

Jenkins, on the other hand, describes appreciatively theological schools, from the Orthodox doctrine of theosis to Teilhard de Chardin to the modern «creation spirituality» movement, which one way or another allow humans to share with God in the evolution of the world to a glorious transformation ¯ although, as Jenkins points out, there's a danger that that could veer off into anthropocentric management.

Too great an attachment to the datum self as a methodological starting point commits one unwittingly to solipsism, Hartshorne holds, since one could never achieve a sound epistemological basis for inferring the existence of anything beyond the datum self by this method.31 Further, if it is true that human beings are social all the way down, resistance to a literal participation in the being of a person by others (including their literal purposes) is also a form of impersonalism, according to Hartshorne's analysis — a charge from which Brightman would have reeled, had he realized that this was Hartshorne's implication.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.