Sentences with phrase «qualities as a human being»

The point of this is that Jesus in his quality as human being had no control on his birth at all, where and by whom he should get born.

Still, as well as he has played, it is Divac's leadership and his qualities as a human being that the Kings dwell upon.

Some field single dating service must be completed with diligence and sincerity, because you must remember that if you must be faithful to your mind, you're the best dating personality to highlight your qualities as a human being.

The first, Jesus» Son, cast the actress as a heroin addict, while the second, Woody Allen's Sweet and Lowdown, featured her as a shy, mute woman who gets used and abused by a legendary jazz guitarist (Sean Penn) whose musical talent runs in inverse proportion to his qualities as a human being.

In order to come within the ambit of section 13, the communication that is the subject of the complaint must be so excessive and extreme in nature that it suggests that a given race, sex, religion or other group identifiable in relation to one or more grounds in the CHRA is devoid of any redeeming qualities as human beings.

I'm looking for a job where I can develop the best of my qualities as a human being and as a professional, using both my talents and skills to make my way up starting from the bottom.

Not exact matches

As Roberts, Seldon, and Roberts indicated in Human Resources Management, «the quality of employees and their development through training and education are major factors in determining long - term profitability of a small business» ¦.

Traditional dog food starts with poor quality ingredients (waste from the human food industry) and is processed so heavily by extrusion that it is necessary for companies to add synthetic vitamins to sell food as «complete and balanced.»

One might go further and point out that the concept of «person» helps us understand human dignity as something deriving from the fact of one's intrinsic being» rather than from the extent of freestanding autonomy, the «quality of life,» that a person might demonstrate.

It seems to me that omniscience is a Divine, not a human, quality and as long as there is something that I don't know I WILL have questions.

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.»

suffering, true sociality, as qualities of the divine, along with radical differences (as we shall see) in the meanings ascribed to creation, the universe, human freedom, and in the arguments for the existence of God, those inclined to think that any view that is intimately connected with theological traditions must have been disposed of by this time should also beware lest they commit a non sequitur.

Unless we are totally blind to human situations as they really exist, we can not avoid the conclusion that without a revolutionary quality of living the human race is doomed to an endless process of unproductive suffering or even of total extinction.

At first they may be taken merely as aesthetic moments, such as communing with nature, savouring memories andimages, meeting mysteries, the heightened sensing of musical sounds, odours, colours, the thrill of acute poetic expression, or moving encounters with other human beings; but on further reflection people often cite such experiences as having a spiritual quality and as hints of the divine.

The reality of human sexuality is a patent fact; and it would seem to be intimately tied in with man's total organic movement, which as we have seen includes his physiology, biology, and psychology, as well as his appreciative (and hence his aesthetic), valuational, and feeling qualities.

per · son · i · fy transitive verb: to have a lot of (a particular quality): to be the perfect example of a person who has (a quality): to think of or represent (a thing or idea) as a person or as having human qualities or powers

The full realization of God as companion ends our impotence and solitariness, and thus ends religion — and begins that life which is eternal in both quality and scope because it is the life of God animating our human being.

An irreverent spirituality insists that all aspects of a religion — all forms of prayer, devotion and ascetical practices — must be judged as means to prepare one to listen and to ask the hard questions of God's existence, God's qualities, God's presence in human life.

Just as there is no moral quality in the fact that persons are born male or female, so these other human differences are facts.

He may indeed be shown as having such positive qualities as solicitous concern, but he is to be a very human shepherd.

But that is not to say that God does not have qualities commonly associated with human personality, such as awareness, intellect and most importantly in my opinion, love, which is connected to peace, and which I see as the heart of my own spirituality.

He who thinks that the world, without any such unity of significance as constitutes an experience, would still have been or might be a real world, and who deduces this from the fact — which spiritualism accepts — that the world without a particular human personality, Mr. X is perfectly possible, must also be one who thinks that if from «himself» those qualities which make him Mr. X were to be subtracted, nothing of the nature of mind would remain — in short, he is one who does not believe that other minds are members of himself.

To attempt to explain this away as being a religious fairy tale is a denial of this inate quality within most humans.

In the case of the debates in which we are now embroiled, I suspect that step was in the adoption of the idea of «quality of life» as an indicator of who is and who is not to count as a human being.

And in doing so it leads to a serious error in logic: after abstracting so completely from the experiential quality that pervades all of nature it sets forth the desiccated end - product of its abstracting as though it were reality - itself and everything else a mere coloring by human sensory projection.

Unless the discussion in the preceding pages has entirely failed to make its point, it will be plain that what is being proposed in this book is (as I have said) a «de-mythologizing» of the inherited notions of «life after death», with their (to many of us) impossible assertions; and also the «re-mythologizing» — or better, the re-conceiving — of their implicit intention so that we may have a valid way of affirming the value and worth of human existence, its significance and importance for God, and its preservation in God as a reality which has affected the divine life and in God has acquired an enduring quality which nothing can take away.

But the experienced quality, the «being of worth,» is not itself a matter of human decision, for the essence of value, as distinguished from desire, is precisely the power of evoking devotion and of transforming persons in conformity with its own pattern.

When human relationships in a family, a church, or a community are of such a quality as to satisfy the heart - hungers of persons, they grow toward the fulfillment of their potentialities.

The God of Israel is one whose «ear is open'to the prayers of his people and whose response to their prayers, as also to their acts, is determined by the sort and quality of their human and historical situation.

On the other hand, if we decide for the model of love, thinking of God as more like a human lover (but with defects, imperfections, frustrations, distortions removed), it will follow that whatever power is exercised by Him will be loving in its essential quality.

Finally, because of all this, the Christian proclamation has as its end - product the bringing to the hearers an awareness of the reality of newness of life — what in the Fourth Gospel is called «eternal life» and «abundant life», what St. Paul is getting at when he speaks of «life in Christ» as possessing a particular and specific quality of giving - and - receiving in love, in divine Love which is then reflected and enacted in human loving, with its association with justice and righteousness and deliverance from loveless existence.

He believes Paul's statements regarding female subordination can best be understood by recognizing «the human as well as the divine quality of Scripture.»

Fifthly, the Eucharist as action is given an imperative quality in that it results in a «sending out» or a mission received by the worshipers, which they are to carry on in their daily life of witness and work in the world of human affairs.

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

That the fall of a nation is on the same level as the withering of a fig tree — functioning merely as a sign of the divine intentions — makes arbitrary the social quality of human life.

Just as physics reveals little of significance about man until one reflects on the enterprises of science and technology, so scientific psychology, aiming to out - do physics in objective rigor, can yield little insight about man until the distinctive human quality of self - awareness is acknowledged as an essential factor in psychological inquiry.

It is attained as we develop those qualities that characterize humans as different from other animals.

The significance of Whiteheadian thought for an understanding of the nature of man lies in its ability to justify many of qualities necessary to the dignity of the human being, such as freedom, self - respect, self - creation, and responsibility.

The universality of the human regard for those higher qualities which the Hebrew gathered up in the concept of righteousness found rational explanation best in a cosmic origin which some modern thinkers describe as a Process; but, for the Hebrew mind, that Process was personal.

He has strong individual motivations; human qualities such as creative imagination and personal judgment are essential, as Polanyi has pointed out.8 But only limited aspects of the scientist's personality are directly related to the work itself.

But as men became more and more aware of moral principles and as their thinking was «rationalized», the way in which the sacred was understood, the way in which men came to interpret the more - than - human, was in terms of love and of «persuasion» (as Whitehead put it), although it never lost the awesome quality which evoked from them worship and adoration.

The holiness of Yahweh is at once distinct and radiant.4 This quality which removes Yahweh from man as the heavens are removed from the earth conveys at the same time his immediate impingement, his «historicity,» his self - disclosure in human life and human community, his «in - the - midst - ness» (notice the repeated phrase throughout the book of Isaiah, «the holy one of Israel»).

Thus, even though all men are sinners before God, sin is not a universal characteristic of the existence of man or of human nature such as corporeality, nor is it some magical or mysterious quality of the sinner.

As soon as God is claimed to be a causal agent and possess qualities / attributes we see only in humans and other tangible entities, the definition becomes internally contradictorAs soon as God is claimed to be a causal agent and possess qualities / attributes we see only in humans and other tangible entities, the definition becomes internally contradictoras God is claimed to be a causal agent and possess qualities / attributes we see only in humans and other tangible entities, the definition becomes internally contradictory.

The lesser kinds of reverence have been noted only in order that we may be quite clear that even in Catholic circles the term worship is applied normally to God and none other, although it is important that we understand that by association with God and His presence and work, creatures are seen in the Christian tradition as worthy of something even more remarkable than the respect for personality of which democracy has spoken — they are worthy of reverence which is religious in quality, reverence about which there is a mystery, just as in human personality itself there is a deep mystery by reason of its being grounded in the mystery of God.

And even more fundamentally, if we are bearers of inviolable dignity and a basic right to life in virtue of our humanity, and not in virtue of accidental qualities such as age, or size, or stage of development or condition of dependency --- if, in other words, we believe in the fundamental equality of human beings --- how can a right to abortion (where «abortion» means performing an act whose purpose is to cause fetal death) be defended at all?

The fulfillment of personality is thus a form of communion, whether it be with the God a man worships; or with nature under some aspect; or through intimate communication with ideal things, the inexhaustible quality of beauty or truth that pervades the universe; or with some cause that calls into action all one's powers; or even with things of lesser significance so long as they satisfy the human craving for union.

Most of what is most important to real human beings, such as the quality of their relations to others, is missed as much by the ISEW as by the GDP.

To improve the economic condition of the community as a whole is the economic goal; and this serves the larger goal of improving the quality of human relations and thus of human life, while stimulating the personal freedom of all the members of the community.

It has to do with a quality, discernible in that human character, which confronts us with a claim to our worship: in response to which it is not absurd, as it would be in the case of other men, to exclaim «My Lord and my God».