Sentences with phrase «relations of human beings»

Ethics primarily involves the relations of human beings to each other.

The lack of attention by deep ecologists to the relations of human beings to individual nonhuman subjects is connected with their distaste for ethics as usually understood.

Marx is offering here an outline of an ordered society in which the relations of human beings to one another and to nature are both clearly recognizable and rationally acceptable.

This applies to the relations among human beings, the relations of human beings to the rest of the world, and the relations between God and the world, if these are allowed at all.

Not exact matches

Hopefully, this information will help you be aware of the signs so that you don't get caught in a contractual or human relations mess.

«Helping individuals advance to the limits of their potential in diverse arenas — including sports — is the development strategy of the future,» said Krishna, who noted India's performance in relation to its human potential consistently ranks at the bottom of world rankings.

In a 1959 study published In Human Relations, for example, participants were told that certain members of a group discussion would probably like them.

Restoration of relations would be the latest phase in a normalization process, which is expected to move slowly because of lingering problems over issues such as Cuba's human rights record.

Strzok was reassigned by the Special Counsel's Office to FBI Human Resources for improper text messages with his mistress, FBI Attorney Lisa Page (no known relation to Carter Page), where they both demonstrated a clear bias against Trump and in favor of Clinton, whom Strzok had also investigated.

«I'm impressed at the human capital in the room,» said Erich Reinhardt, vice president of advisor relations for Loring Ward, a San Jose, Calif., - based all - DFA RIA with $ 700 million in AUM.

«Portfolio managers are increasingly relying on algorithms to track any changes in a stock, not a human doing a report,» said Evan Pondel, president of Los Angeles - based investor relations firm PondelWilkinson.

Mindful of the contradictions in China's human rights performance, Canada's engagement with China should proceed with an appreciation that human rights issues are inseparable from economic and trade relations.

Recalling that internationally - recognized human rights include social, economic, and cultural rights as well as political and civil rights, we should acknowledge that economic relations and human rights are mutually supportive dimensions of our mature relationship with China.

«We have an infinite capacity as human beings to tell ourselves stories, and the most important one we tell ourselves is about ourselves,» says performance coach Jennifer Lea, director of client relations at Johnson & Johnson's Human Performance Instihuman beings to tell ourselves stories, and the most important one we tell ourselves is about ourselves,» says performance coach Jennifer Lea, director of client relations at Johnson & Johnson's Human Performance InstiHuman Performance Institute.

Ask any neuroscientist, neurologist, or neurosurgeon and they will tell you the understanding we have of the human brain is minsucule in relation to that which we DO N'T KNOW» about it.

Britain was there at the forefront of dealing with international human rights in relation to torture, and to try and prevent genocide.

It seems like saying «I'm spiritual» means «I'm interested in the place and relations of humans in the universe».

If you think of human fathers in relation to their newborn children, the difference in intelligence, experience, capabilities, etc are off - the - charts... BUT... eventually, that human child can equal or even exceed the mental, physical etc status of their parent.

Or they tell us that Gadamer emphasizes dialogue to single it out as the great paradigm of all properly human relations (and, again, no philosophy is more acceptable to us than the theoretical coming - together of the human race).

Gadamer singles out human dialogue only by way of analogy» because that is the paradigm we know best, the model that will teach us our proper relation to the world.

When Pope John Paul II spoke on the occasion of the fiftieth birthday of the UDHR in 1998, he warned, «Certain shadows however hover over the anniversary, consisting in the reservations being expressed in relation to two essential characteristics of the very idea of human rights: their universality and their indivisibility.»

Ecology deals not with the interaction of human power, but with man's relation to the nature of which he is a part.

That is, while Griffin acknowledges that Plantinga affirms limitations on God's power in relation to possible worlds containing free human beings, he believes Plantinga to hold «that an actual world devoid of beings with some power of self - determination would be possible» and thus that God could have created a world containing no evil simply by creating a world containing no self - determined beings (GPE 271).

The real complaint, we finally learn, is that «Plantinga evidently affirms the logic of I omnipotence in general, and applies the doctrine of C omnipotence only in relation to human beings» (GPE 271).

Whiteheadians seem able to imagine such ecstatically spanned unities - across - time on the so - called «microscopic» scale of the «specious present,» but give up on the idea as the scope of the temporal disclosure space is widened to the scale of human lifetime and of generations.7 But worse than this from the point of view of Heidegger's temporal problematic, by submitting the ecstatic unities of their «specious presents» to the before / after ordering and metric properties of linear time, at least in terms of their mutually external relations and arrangements, they give back ontologically every advantage they gained from the use of an cc - static - temporal disclosure horizon in the first place, even though it was only the single horizon of presence.

Included in these (at least on the whole) are the sustaining relations of human existence to the human body and, through it, to the rest of the subhuman world.

The issue of the relation of the human life and the nature is not merely the question of how to deal with the natural environment but that of the total creation, which involves the justice, participation and peace in an integral unity.

The classical response to nonmoral evil we have been discussing begins by affirming «C» omnipotence in relation to humans and then argues that there do exist good reasons to believe that such a moral world would include instances of genuine nonmoral evil and plausible reasons for assuming that such a world would have the types and amount of genuine nonmoral evil we presently experience.

Since it is at a minimum passé to speak of God publicly, there are those who try to make the Decalogue more palatable to modern sensibilities by lopping off those Commandments directly referring to God, concentrating instead on the ones that govern human relations more generally.

In large measure, however, these relations are not preconditions for but properly a part of the public world, i.e., they yield happiness beyond some minimal degree because nature is, as it were, taken into the human community.

The relationship is thoroughly reciprocal, and human individuality is the consequence as well as the cause of human relations.

It's a similar comparison to say that both the criminal and Jesus were human and both had issues in terms of their relations to the immediate society in which they lived.

Happiness has been explored in terms of the relations between humans and their past, the objection goes, while the relation of human action to the future has been ignored.

I use «public world» to mean the world that is constituted by human communication, i.e., the world shared by virtue of the relation (s) of one or more human individuals to one or more other human individuals.

This criticism has an initial ring of plausibility, for it is easy, from our human perspective, to identify times when we believe God could have profitably violated human freedom for the sake of humankind - e.g., in relation to some of Hitler's actions.

The issue of the relation of human life and nature is not merely the question of how to deal with the natural environment but that of the total creation, which involves the justice, participation and peace in an integral unity.

Since political principles identify the proper relations between humans, and since these relations are not constitutive of happiness, freedom has meant the absence of authority or coercion, i.e., the liberty to pursue happiness without human interference.

Human action is discussed in terms of the relations of human individuals to other human individuals and to subhuman aggregates or societies of occasHuman action is discussed in terms of the relations of human individuals to other human individuals and to subhuman aggregates or societies of occashuman individuals to other human individuals and to subhuman aggregates or societies of occashuman individuals and to subhuman aggregates or societies of occasions.

Indeed, one could argue, following the historian Christopher Shannon, that the agenda of modern cultural criticism, relentlessly intent as it has been upon «the destabilization of received social meanings,» has served only to further the social trends it deplores, including the reduction of an ever - widening range of human activities and relations to the status of commodities and instruments, rather than ends in themselves.

This is the consistent double - theme that runs through the Bible: in relation to God all human greatness is as nothing; and yet because of this nothingness before God, even the lowliest is of immeasurable value.

From this it follows that, for economic thought, human relations and the community constituted by them are of no importance.

They schooled me according to a black folk tradition that taught that trouble doesn't last always, that the weak can gain victory over the strong (given the right planning), that God is at the helm of human history and that the best standard of excellence is a spiritual relation to life obtained in one's prayerful relation to God.

There are three dimensions of human relations that «tune» themselves to the Trinity.»

Flannery O'Connor's novel The Violent Bear It Away does suggest a more satisfactory relation for human beings between the ordinary and the transcendent though it is, on the face of it, a very strange one indeed.19 Her novel is about a fourteen - year - old boy, Francis Tarwater, who, after the death of his great - uncle, a self - proclaimed prophet, goes to his uncle Rayber in order to fulfill the Lord's «call» that he, Tarwater, baptize Rayber's young idiot son.

This is, obviously, based on a dualistic view of the relation between human beings and animals.

For a Whiteheadian it is more natural and correct to speak of the relation as between human beings and «other» animals; for humanity is one species of animals.

Since human forms of relation are evidence of mind, it might appear that the social sciences are concerned only with man's mental nature.

The debate about the relation of the Logos to the human in Jesus was somewhat different.

On the other hand, the fact that God created other creatures and saw that they were good quite independently of their relation to human beings does not mean that each creature is of equal value with every other.

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).