Sentences with phrase «relation to all other life»

Relations to other living things are important, especially to children.

Psychologists are very interested in how the mature mind sorts the living world and where we put ourselves in relation to other life - forms.

These ratings reflect the financial strength of the life insurance company and its rankings in relation to all other life insurance companies.

Not exact matches

My friend, Jeffrey Madoff (no relation to the other Madoff), teaches a wonderful class, Creativity: Making a Living With Your Ideas, with tremendous guests.

«The issue of cross-border financial activity, or cross-border activity, is a very real and live one and IOSCO and other international forums is absolutely crucial to try and resolve it, and it's not just in relation to short - selling activity, it's in relation to cyber activity, it's in relation to offering financial products.

He frequently cites the work of Frank Furstenburg and Arlie Hochschild, two sociologists of family and gender relations whose views are by no means ideologically conservative, and he avoids value - loaded language, especially when it comes to describing the mainline Protestant churches whose leadership has, by and large, capitulated to the secular - elitist acceptance of extramarital sex, abortion, homosexuality, and other practices that conservative Christians view as inimical to moral life and family health.

1) Because it makes living in a community easier, and smoother, and fosters good relations between others that could be of benefit to either myself or the community at large.

According to the Patriarch, the Council «will address internal issues of the unity and administration of the Church, but also matters such as relations with other churches and faiths, in order to present a unified voice and credible witness for the life of the world.»

Nor does it help much to give an accounting of one's debt to particular thinkers, since such an attention to one's relation to other minds in the intellectual community, whose life is continuous in time and beyond discrete place through the mystery of sign itself, violates the reality necessary to that community.

In other words, we must develop a new ethic and, to be frank, a new logic with relation to nature, based on the conviction that, as Father Gustavo Gutiérrez of Peru says, «life and not death has the last word.»

Another attempts to assimilate the Christian with the revolutionary vocabulary: «Revolution restores the relation of man to man; it is a transformation of life, a renewal, a regeneration, a new life» — in other words, the equivalent of conversion.

I've learned that the criticisms that hurt me the most are not the ones that have no relation to reality, but the ones that, deep down, I desperately fear are true («you don't have any fruit in your life,» «you rebel for the sake of rebelling,» «you don't care if you destroy other people's faith»).

The present volume is really a collection of studies, and it might easily have grown to twice its size if other topics had been included: for example the miracle stories — I should have liked to examine Alan Richardson's new book on The Miracle - Stories of the Gospels (1942)-- or a fuller study of the so - called messianic consciousness of Jesus, the theory of interim ethics, the relation of eschatology and ethics in Jesus» teachings — see Professor Amos N. Wilder's book on the subject, Eschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Prince Booth.

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).

Our relation to the transcendent God is the reconciliation seen m Jesus» freedom to live for others Our relation to God, whose transcendence is reconciliation seen in Jesus» freedom to live for others

is not a «religious» relationship to the highest, most powerful, and best Being imaginable — that is not authentic transcendence — but our relation to God is a new life in «existence for others», through participation in the being of Jesus.

When we really allow ourselves to feel the relations that constitute our being, we will be closer both to other people and to the rest of the living world.

However, if these enemies prove themselves to not want to live in peace with their Jewish neighbors, and they engage in criminal acts against Jews (or others), then justice requires that they be fought and no further relations be sought with them.

Whereas Paul described his former life in Judaism as focused on human relationships with his contemporaries and predecessors, his depiction of his new life is so centered on his relation to God that he as yet has no relationship to the other apostles.

This upheaval can at first find no other expression than the religious, for before man creates new life forms, he creates a new relation to life itself, a new meaning of life.

The physical prehension as conformal feeling, we have said, reproduces the object by assuming the subjective form of one of its prehensions, but as vector it is, and remains throughout the «life» of the subject, an essential relation to that individual object as other, as there and then.

For Heidegger, as perhaps for no other philosopher, the distinction between life and thought has meaning only if one perceives Heidegger's philosophy itself as self - confuting: So, the task is left to me, an outsider, to raise what may really be the quintessential Heideggerian question: the relation of his life to his thought.

If we integrate the studies so that their relations to each other are presented as true as in fact they are, then the student is more likely to be able individually to diversify from the stream of conformity, as he or she makes the connection between the integrated curriculum and life.

It seems the most likely scenario is that he married his sister or less likely his niece.The reasoning is that Adam and Eve lived alot longer and continued to have sons and daughters GEN5: 4 aCTS 17:26 Paul tells us that the God who made the world hath made of one blood all nations of man to dwell on all the face of the earth.Cain did nt marry to another tribe or nation as every man and women was a relative and of the same bloodline of Adam and Eve.The importance of this is that sin entered through one man Adam and is past through the bloodline so redemption is only possible through the same bloodline.So for the formula to work the human genome had to stay the same no other tribes or nations just the descendents of Adam and Eve.It also solves another riddle in that satan at various times prior to the flood and after the flood tried to contaminate the bloodline by his angels having sexual relations with the women this created a type of alien in essence and would have not been able to have been redeemed by the blood of Jesus as it wasnt fully human.This is where the giants came from and why God wanted to destroy them as they had the potential to destroy the human race as they couldnt be redeemed by the blood of Jesus.Interesting?

As Christopher Lasch also points out, new therapies» solutions are tautological, self - defeating to the extent that they advise people «not to make too large an investment in love and friendship, to avoid excessive independence on others, and to live for the moment — the very conditions that created the crisis of personal relations in the first place» (New York Review of Books [September 30, 1976]-RRB-.

The relation between personal autonomy and the being of the world as a whole becomes apparent to most people as they recognize it in the lives of certain other people.

Blacks lived in their own neighborhoods, went to their own churches, and generally interacted only with other blacks save for the new (but still tight) pattern of hierarchical relations.

Judge made the biggest mistake of his life to let that mosque to be built.and problem is that people will pay heavily for that decision.Islam is the source of problem, Koran is the source problem.They use our freedom of religion, they sneak in cities under the name of peace and love then they strike hard, though other religions have no rights in their contries.Here is statement from Omar Ahmed chairman of the Board of council on America Islamic Relation:» Islam isn't in America to be equal to any other faith, but to become dominant.The Quran should be the highest authority in America, and Islam the only accepted religion on earth «Does this sounds to you religionf peace, love and logic?or terrorist thresd for thr future?

Whitehead's fundamental relation of prehension is something broader and more elemental, the generally unconscious emotional feeling by which one bit of life responds to other realities.

For the subject - object relation is an assertion of ego, one's ordering the world about his subjective, personal consciousness, and as such it offers a handhold to all of the invidious evaluations that separate men from things, from each other, and from their own deepest life itself.

Of course, an existentialist interpretation does not ignore this other relation, but, as Bultmann's essay shows, the importance of the world in that interpretation is limited to providing the stage for human life.

«At the beginning and end of all our ways is One in whose steadfast will and purpose there is indeed no shadow of turning and in whom all our confidences have their unshakable foundation... In his inmost actuality he is «pure unbounded love», pure personal relation to others, who has no other cause than the ever more abundant life of the creatures of his love.

The problem of evolutionary determinism is often brought up in relation to the hypothetical extraterrestrial life on hypothetical planets in other solar systems.

He did not understand the spiritual life as an ascetical exercise of self - negation that had no relation to justice in society and to love of the other even beyond the demands of justice.

This meant that it was given meanings and placed in relation with other elements of experience according to principles of association and interpretation spontaneously generated in the unconscious life independently of pragmatic value.

Participation in these calls as structures and in and though particular locations provides a sense of identity for selves, enables each to have meaning in relation to their and others» lives, and to be a location for satisfying engagements not always pleasing or delightful or fun.

In addition to these topics, participants will also consider how friendship — as a type of love — stands in relation to other forms of love as well as how friendship can animate the best human life or corrupt it.

In fact, some would say that there is no human value or goodness unless this value pattern is exemplified in our activities; that the capacity to realize this structure of relations in our lives (to a greater extent than can the other animals) is what largely constitutes our humanity.

It is difficult to see how, if God's relationship to the world is «wholly other» than the relation of creative spirit to its actual working in time (chronos), we can avoid discounting the Christian significance of creative effort, patient workmanship, and that careful assessment of conditions and consequences which make up so large a part of the wisdom of life.

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.

The life of all nations must be animated by the divine traits of moral responsibility, authenticity or integrity, loyalty or love, and creativity in relation to all of their own members and to other nations as well.

As soon as we free ourselves from thinking of two levels of Trinity, one inner and the other outer, then we can see again that there is but one life of the triune God, and that life includes God's relation to us

Justice is the «harmonious relation of life to life» as this harmonious relation is determined by concern for other persons in agape love.

The teacher's approach to such problems might start from three assumptions: (a) the teacher should be concerned with how science fits into the larger framework of life, and the student should raise questions about the meaning of what he studies and its relation to other fields; (b) controversial questions can be treated, not in a spirit of indoctrination, but with an emphasis on asking questions and helping students think through assumptions and implications; an effort should be made to present viewpoints other than one's own as fairly as possible, respecting the integrity of the student by avoiding undue imposition of the lecturer's beliefs; (c) presuppositions inevitably enter the classroom presentation of many subjects, so that a viewpoint frankly and explicitly recognized may be less dangerous than one which is hidden and assumed not to exist.

His duty is to so direct his own affairs and so to have regard for all other creatures as to develop a future in which there is peace not only between man and man but between man and animal and between man and the whole delicate system of relations that makes the earth a cradle of life.

But I agree with you and Sheila that for many «no believing» is often a much more genuine response to life and allows them to live in deeper relations to others — it all depends on what they are not believing.

Then we fail to be what we are meant to be, and we fail also to live this out in our relations with others.

Faith and its opposite Unbelief presuppose a universal spiritual dimension of human selfhood in which the self sees itself as poised between the world and God i.e. at once as an integral part of the world of matter and the community of life governed by the mechanical and organic laws of development respectively on the one hand, and having a limited power to transcend these laws through its spiritual relation to the transcendent realm of God's purpose on the other.

The interpretation of the present nature of human beings in any situation, as «made in the image of God» and as «brothers for whom Christ died» should be as Persons - in - Relation and destined to become Persons - in - Loving - Community with each other in the context of the community of life on earth through the responsible exercise of the finite human freedom reconciled to God.

It appears also as a nationalism in which man is taught to live and die for his own race or country as the ultimate worthful reality, and which requires the promotion of national power and glory at the expense of other nations as well as of the individuals with their own direct relation to the eternal.