Sentences with phrase «relations to other humans»

As we have noted, relations to self are far more complete than relations to other humans.

But our relation to them is like our relation to other human beings in that their well being contributes to ours.

Along with the relation to God, the relation to other human beings is also excluded.

Not exact matches

One solution that innovative teams have implemented are crowdsourcing and peer recognition, from the good folks at EverTrue, who use the employee recognition platform Youearnedit.com in conjunction with iDoneThis to give each other rewards to the human relations - oriented employees at Shopify, who use an internal system to crowdsource bonuses.

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.

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.

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.

That fact has nothing to do with any valuation of humans we might care to make in relation to other animals.

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).

I believe it is authentically Christian thinking to single this out for special focus and to imply it in the fresh application of the relations between God and the world, among human beings, and between human beings and other creatures.

Now, Gudorf contends, present inroads on this tradition insist that: «1) bodily experience can reveal the divine, 2) affectivity is as essential as rationality to true Christian love, 3) Christian love exists not to bind autonomous selves, but as the proper form of connection between beings who become human persons in relation, and 4) the experience of bodily pleasure is important in creating the ability to trust and love others, including God.»

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.

Because the nature of being human is to be in relation, to affect and to be affected by others, the unborn fetus can not be considered fully and properly a human being.

It would be unnecessary to labor this point except that sin is often conceived too narrowly either as something to be settled with God only, or on the other hand as merely calling for reform in human relations.

On the other hand, the very fact that they claim if not a monopoly of supreme values and motivating forces, yet a unique relation to them, makes it impossible for the churches to participate in promotion of social ends on a natural and equal human basis.

To this useful image Marian Evans contrasts Dr. Cumming's God, who «instead of sharing and aiding our human sympathies is directly in collision with them; who instead of strengthening the bond between man and man, by encouraging the sense that they are both alike the objects of His love and care, thrusts himself between them and forbids them to feel for each other except as they have relation to Him.&raquTo this useful image Marian Evans contrasts Dr. Cumming's God, who «instead of sharing and aiding our human sympathies is directly in collision with them; who instead of strengthening the bond between man and man, by encouraging the sense that they are both alike the objects of His love and care, thrusts himself between them and forbids them to feel for each other except as they have relation to Him.&raquto feel for each other except as they have relation to Him.&raquto Him.»

It is a drama that unfolds in several contexts at once: within the historical context of a «great cloud of witnesses», that is, in relationship to all of those who speak (and have spoken) as «Christian preachers»; within the context of the speaker's own human existence in relation to other statements of faith collected as «Christian theology» within the time and space set aside for the performance of Christian liturgy.

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?

There in the closed room, where one probed and treated the isolated psyche according to the inclination of the self - encapsulated patient, the patient was referred to ever - deeper levels of his inwardness as to his proper world; here outside, in the immediacy of human standing over against each other, the encapsulation must and can be broken through, and a transformed, healed relationship must and can be opened to the sick person in his relations to otherness — to the world of the other which he can not remove into his soul.

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.

Because this happening discloses what is most essential for our understanding of reality, it enjoys an importance in human thought and behavior that sets it apart from all other happenings, for it is precisely in relation to the real that man finds fulfilment in his own being.

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.

Since human beings are self - contained, their relations to one another, other than those of exchange, are ignored.

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.

One's relations to others also imply characteristic conceptions of human nature, whether or not they are consciously formulated.

But he does not provide reason here for rejecting Ford's alternative reading that the concrete experience in question is that of the human observer and that the events in nature are constituted by their internal relations to all the others.

The Corporeal Nature of Freedom and its Sphere Before speaking of the existence of freedom and in freedom something will have to be said about the specifically human creatureliness of freedom which will clarify the dialectical character of our relation to our own and other people's freedom.

If in the Old Testament, in Judaism, and in the New Testament, the unworldly takes the form of a future hope, of eschata — «last things» in the traditional sense — that is only one among other possible conceptions of man's relation to the unworldly, though no doubt it enshrines a genuine insight into human existence, namely that from a human perspective the eschaton can only be future.

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.

The calling to create, recreate and develop cultures arises out of the involvement and transcendence of the human self in relation to nature and to other human selves under God's purpose.

Third, as I already noted in the discussion of human community, capitalism is based on a notion that individuals precede their relations to others — that these relations are external.

If both human occasions of experience and subatomic events are best understood as syntheses of prehensions of other events, then their relation to one another is not as puzzling as has been supposed in the modern epoch.

The implications of the constitutive relationality affirmed in CiV are stunning: no relations taken up by human beings in the course of their lives are purely contractual, -LSB-...] freedom is an act of choice only as already embedded in an order of naturally given relations (cf. 68) to God, family, others, and nature.

A third area of focus for continuing education that is relevant for the achievement of mental health is concerned with the meaning of religion in relation to the meanings of the other disciplines of human thought.

If kinship relations with other human beings have not been important to Marxist theory and practice, then it is unlikely that there is much emphasis on human kinship to other animals and to the natural environment generally.

He does not try to balance the suffering and gains of human beings in relation to one another or in relation to other creatures.

If our relations with other human beings are thus trivialized, we can hardly expect any attention to our relations to the rest of the world.

Twice it refers to (human) persons; never to Father, Son and Spirit in relation to each other.

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.

Human evil is in some sense a rejection of life, that is, a rejection of what makes us truly human beings.31 To be human is to search for the terms on which the self can be itself in relation to every other Human evil is in some sense a rejection of life, that is, a rejection of what makes us truly human beings.31 To be human is to search for the terms on which the self can be itself in relation to every other human beings.31 To be human is to search for the terms on which the self can be itself in relation to every other selTo be human is to search for the terms on which the self can be itself in relation to every other human is to search for the terms on which the self can be itself in relation to every other selto search for the terms on which the self can be itself in relation to every other selto every other self.

In a word, a dynamic tendency toward communion with God, and with other creatures in relation to God, lies in the inmost depths of every human being and not only Christians.

Humboldt states in his monograph on the dual that, though the study of language should be pursued for its own sake, it «resembles other branches of learning in not having its ultimate purpose in itself but that it conforms to the general purpose of interest in the human mind to help humanity to realize its true nature and its relation to everything visible and invisible around and above itself.»

Put in nontemporal terms, there is neither textual evidence nor sensible reason for thinking that a human being would have knowledge of or a relationship to the divine if he had no relations with other human beings.

But if, on the other hand, we refuse to regard human socialization as anything more than a chance arrangement, a modus vivendi lacking all power of internal growth, then (excepting, at the most, a few elementary rules safeguarding the living - space of the individual) we find the whole structure of politico - economico - social relations reduced to an arbitrary system of conventional and temporary expedients.

An act of human perception (in the primary mode) provides an example of causation which can be generalized to the relations between other actual entities.

In human relations satisfaction is frequently derived by the denial of satisfaction to others.

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

As members of the Kingdom of God, we can (and should) call our human governments to a better and different way of living in relation to others, but we should recognize that change takes decades — even centuries!