Sentences with phrase «own human future»

They affirmed that it «makes possible a truly universal dialogue about our common human future.»

Thus, building on the work begun in 1948, we may be able to develop together a grammar for a universal dialogue about our common human future.

The language of rights might be viewed as a developing grammar that makes possible a truly universal dialogue about our common human future.

There are two main areas in which Christian fundamentalism endangers our human future: its domination of the churches by what may be called «the fundamentalist captivity of Christianity», and its uncritical support of the «axis of power» exercised by America and Israel.

With respect to that pursuit, moreover, there is a sense in which we act best toward the natural world when we aim at the maximal human future.

The first question has to do with Marxist humanism or with Marxism as a humanism: how, at the very core of an estranged humanity, are we able to rely on the hope calling us to a fully human future, when this project itself is nothing but the visualization of alienated people?

On this conclusion, the comprehensive purpose as a principle for moral decisions may be formulated: maximize creativity in the human future as such.

With this experience of what we humans are capable of doing to one another, and with the decline of belief in a providential God, there is far less confidence about the human future among informed people today than there was at the beginning of the twentieth century.

Human future both historical and eschatological is a valid theological category and so is the idea of historical development.

However, acknowledging the reality of human choice also suggests that the human future is open - ended and indeterminable.

And the reason that we can not predict the forthcoming events of human history is that the human future is quite unknowable (even by any presumed God!)

It is rather ironic that we can forecast the far distant future of this planet more clearly than we can foresee the immediate human future on its surface.

The human future is open rather than closed, as it is with a static view of a fixed human nature.

«The massive desolation of the intellect and spirits and the human futures of these millions of young people in their neighborhoods of poverty» is a «national horror hidden in plain view,» Kozol writes, quoting Roger Wilkins.

They may come to take seriously Kass's central argument that these issues are crucially important and may come to agree that they are critical for the human future, as he so tellingly contends.

Religion, and Ecology (Englewood Cliffs, N.J.: Prentice - Hall, Inc., 1972); and Barbour, Ian G., ed., Finite Resources and the Human Future (Minneapolis: Augsburg Publishing House, 1976).

Growing out of this concern for a desirable human future as well as out of the more immediate practical concerns of corporations and government agencies, the last decade has witnessed a spectacular burst of interest in futurology.

Dr. Geering offers ten scenarios of the possible human future — wars, starvation, mass pandemics, ecological disasters and unfettered terrorism.

Obviously, ecumenical efforts at the national and world levels are required in order to involve most effectively the whole body of Christians around the earth in providing the dreamers and doers that are so vitally important to the achievement of a desirable human future.

News reports of the last several months freshly impress upon the mind the bright prospects for the human future now that science, greed, and justice have joined forces against the wickedness of the cigarette industry.

The most creative intellectual response to these questions, I believe, will produce a theology which focuses on the human future in the light of the Christian past, which searches the revelation of God in Christ for the clues to the intention and goal of the Spirit of God for the future of mankind.

Finally, I return again to the claim that the most significant contribution the church can make to the biopolitical task is to nourish a new consciousness, a utopian vision of a desirable human future arising from the inspiration of the Christian past.

«I think we need to have an optimism and look to the future as a human future, and have this fundamental criteria: What is good for humans?

Thus the present, including what we may call the visible and human future, is forced into the category of total darkness.

Obzekhan argues that a «normative» approach is required in which the human imagination is set free to create images of a desirable human future that can be invented.

And the fact is that two Catholic priests, Gregor Mendel, O.S.A., and Georges Lemaitre, were pivotal figures in creating two of the most important scientific enterprises of the twenty - first century: modern genetics, which is giving humanity previously unimaginable powers over the human future; and modern cosmology, which is giving us glimpses of the universe in the first moments of its existence.

The threat to the human future came to me as an overwhelming shock.

The Green Revolution succeeded in its goal but made the human future more precarious in the long run.

Civil society, if it is to survive, needs to find some new philosophico - religious basis: a conceptuality drawing on the past, certainly, but also looking toward a very different human future.

How can a civilization that fails to make provision for the next generation» or even to bring about the next generation at all» hope to give a compelling account of itself before a world of competing visions of the human future?

The future, I mean the human future, certainly contains an element of the unpredictable in itself.

Applying this in its widest sense, the surest affirmation we can make about the human future is that nothing will ever restrain Man from seeking to think and essay everything to the very end.

And then there were bishops like Karol Wojtyła of Kraków, who grasped that the dignity of the human person was the battleground on which «the Church in the modern world» was contesting with various dangerous forces for the human future; who thought that coercion of consciences violated that human dignity; and who believed that the act of faith must be free if it is to be true, because the God of the Bible wants to be adored by people who freely choose to do so.

Therefore, among the central identifying characteristics of the followers of Jesus would be involvement in the struggle effectively to bring about the Kingdom of God, «on earth as it is in heaven,» where freedom, fellowship, justice, responsible love reign and where people live as brothers / sisters, equitably sharing the resources of God's creation and being accountable for their own human future and that of the created world.

All this is expressly denied in the eschatological message of Jesus; he knows no ends for our conduct, only God's purpose; no human future, only God's future.

The modern industrial world and the would - be industrial world have made their choices in terms of a human future dependent upon increased economic growth in material goods, despite the warning of ecologists.

To me it seems important for the human future that they reassert an important role in education.

There is still little interest in changing the way growth is measured, but many of our leaders have now recognized that the pollution caused by industrial development threatens the human future.

Evans concludes his call to find common ground with what he considers an obvious point: «We can all agree that an effective debate about RGTs would be healthy for the human future.»

In fleshing out from Merton's unsystematic corpus his vision of the human future, I begin with personal wholeness.

From his placing of these concerns critical to our human future before the whole church, I would argue that they should also be priorities for the local church.

As these are presently structured, they are all seen as obviously threatening to the human future in the long run and to the quality of life in the short run.

Aware that midwifery, home birth, and holistic healing — areas in which I have had longstanding research interests — constitute conscious attempts to construct the human future, in 1994 I became interested in futures planning.

About this Book: The Ethics of Invention Technology and the Human Future Sheila Jasanoff Norton, 2016

What he was writing about was his semi-Marxist view of the darker side of the human future — how capitalists might turn into Eloi and the proletariat become Morlocks — and the only way available to him to make a story out of it was to pretend that time was a dimension as traversable as any other, and that therefore a machine to travel through it was possible.

In The Ethics of Invention: Technology and the Human Future, Sheila Jasanoff — legal scholar and revered matriarch in the field of science and technology studies — invites us to consider technology not as a mere tool but as a constellation of norms, machines, and regimes that form interlocking and evolving new relationships.

For those of us pushing for a human future in space, an inspiring tune could motivate millions and convince governments that we need to get... Read More

Author of books: Atmospheres of Mars and Venus (1961, nonfiction) Planets (1966, nonfiction, with Jonathan Norton Leonard) Intelligent Life in the Universe (1966, nonfiction, with Iosif S. Shklovskii) Planetary Exploration (1970, nonfiction) Planetary Atmospheres (1971, nonfiction, with Tobias C. Owen and Harlan J. Smith) U.F.O.'s: A Scientific Debate (1972, with Thornton Page) The Cosmic Connection: An Extraterrestrial Perspective (1973, nonfiction) Communication with Extraterrestrial Intelligence (1973, nonfiction) The Dragons of Eden: Speculations on the Evolution of Human Intelligence (1977, nonfiction) Murmurs of Earth: The Voyager Interstellar Record (1978, nonfiction) Broca's Brain: Reflections on the Romance of Science (1979, nonfiction) Cosmos (1980, nonfiction) Comet (1985, nonfiction, with Ann Druyan) Contact (1985, novel) Nuclear Winter (1985, nonfiction) A Path where No Man Thought: Nuclear Winter and the End of the Arms Race (1990, nonfiction, with Richard P. Turco) The Demon - Haunted World: Science as a Candle in the Dark (1996, essays) Shadows of Forgotten Ancestors: A Search for Who We Are (1992, nonfiction, with Ann Druyan) Pale Blue Dot: A Vision of the Human Future in Space (1994, essays) Billions and Billions (1996, essays) The Varieties of Scientific Experience: A Personal View of the Search for God (2006, nonfiction, posthumous, with Ann Druyan)

The phrase was later used by Carl Sagan for his essay: Pale Blue Dot: A Vision of the Human Future in Space.

This image of Earth was called Pale Blue Dot, and inspired the late Carl Sagan's essay «Pale Blue Dot: A vision of the human future in Space», which in turn has been the source of inspiration for a generation of exoplanet hunters.