Sentences with phrase «religious values such»

Rather, we refer to recent attempts in sociobiology to account for the rise of human culture and religious values such as altruism.

Not exact matches

If you donate appreciated stocks that you've held for more than a year to a «public» charity — such as a religious or an educational institution, or an organization that does medical research — you can typically take a tax deduction for the full fair market value of the stocks, up to 50 % of your adjusted gross income for that year.

While the more educated may smirk about such articles, there is a lot of value in helping people analyze and understand the book upon which they place their beliefs, especially when it becomes legislation and policy that affects people outside the religious bubble.

That same year, CNN learned that the Air Force was using religious tenets such as the Ten Commandments to teach core values to ROTC cadets.

But by shifting the emphasis to personal appropriation of the gospel message, they downplayed the importance of these supernatural claims about the Bible as such and reopened the issue of the value and importance of personal religious experience.

But to modern man, for whom the historical and the secular are of greater value than the metaphysical and religious, such a formulation becomes insignificant and irrelevant.

If religious belief is attained when reason makes a «total response of the total being to what is apprehended as the ultimate reality,» such that in this act reason is reborn, then it follows that those who totally accept a given world - view as ultimate, whether it be theistic or non-theistic, naturalistic or supernaturalistic, immanentist or transcendentalist, as normative for their entire lives and as the supreme value in their hierarchy of values, and hence not taken as a means but as an end, belong to the religious dimension.

thinks, that the Tigris and the Euphrates have not a common source, that the Dead Sea had been in existence long before human beings came to live in Palestine, instead of originating in historical times, and so on... We are able to comprehend this as the naive conception of the men of old, but we can not regard belief in the literal truth of such accounts as an essential of religious conviction... And every one who perceives the peculiar poetic charm of these old legends must feel irritated by the barbarian — for there are pious barbarians — who thinks he is putting the true value upon these narratives only when he treats them as prose and history.

Most religious groups justify low pay as the outworking of such values as simplicity and financial restraint, but pay rates for many religious groups are so low they make even a simple life difficult.

The presence of such a nonrational element does not disqualify religious values from consideration in lawmaking, however.

Of course through such coexistence for long periods, there developed symbiotic interpretations of religions and cultural and social values, creating not one but several composite cultures and syncretic religious trends in different regions of the country in different periods of its history, with one or other religious value or cultural system having dominant influence.

The usual assertions are (1) that this kind of religion is today on the defensive; (2) that the defensive posture is occasioned by the flourishing of «conservative churches» (although the alleged liberal enervation is also seen in more autonomous terms); (3) that the growth in religious conservatism and conservative churches is itself the result of widespread reaction against «secular humanist» values and against those who hold such values; (4) that our society as a whole has been experiencing a breakdown in moral consensus, a loss of moral coherence somehow connected with a decline in oldline Protestant dominance; and (5) that some or all of these happenings have been quite sudden, so that the early 1960s can be taken as a kind of benchmark — as a time before the fall.

A critical analysis of globalization, (within such global apartheid) and a reflection based on the religious and spiritual values of humanity would lead to an option for the genuine development and liberation of the people, especially the poor.

If we value cultural pluralism in America we may have to look elsewhere than to the continuation of existing ethnic groups to find a basis for such pluralism, though the persistence of ethnic and particularly religious identities can not be entirely counted out.

Ely's more detailed analysis and discussion of the religious aspects of Whitehead's God pertain to three central problems as they function in Whitehead's thought: [1) the preservation of values (God's consequent or concrete nature); (2) the transmutation of evil into good (which includes the problems of evil and God's goodness); and (3) the problem of the relation of God's goodness and the preservation of the individual as such.

«Such blatant disregard for the value of human life - and religious freedom - is an indescribable disgrace,» Franks said in a statement.

I have suggested elsewhere that value - free technology, the military - industrial complex, and narrow nationalism might be modern examples of such principalities and powers.9 Hendrikus Berkhof suggests that human traditions, astrology, fixed religious rules, clans, public opinion, race, class, state, and Volk are among the powers.10 Walter Wink sees the powers as the inner aspects of institutions, their «spirituality,» the inner spirit or driving force that animates, legitimates, and regulates their outward manifestations.11 They are «the invisible forces that determine human existence «12 When such things dehumanize human life, thwart and distort the human spirit, block God's gift of shalom, the followers of Jesus are rallied for a new kind of holy war.

«Such religious conversions are eroding the society's culture and core values.

While such a suggestion may have theoretical value, it does not help much practically, since the word «god» continues to be widely used and to serve as more or less useful means of communicating religious ideas.

Provisions can be worked out to reconcile the past memories and amend past mistakes through religious values (repentance, forgiveness, and reconciliation), socio - economic means (such as providing assistance to development, promoting fair aid and trade, restitution, and reparation), and by political goals (of consensus building and solidarity).

Such disagreements were rooted in the distinctive values of religious traditions, arising from the reinforcing effects of believing, behaving, and belonging.

Yet this unsurpassability needs to be understood in such a way as to avoid the connotation of a superiority that negates the revelatory value and validity of other religious traditions.

Proudfoot's dilemma presumes that just such a pure account of religious experience is claimed by all theologians who talk about religious experience; but this simply does not apply to American radical empiricists who assumed that experience is always already an interdependent combination of facts and values, objects and subjects.

In addition, modern religion has become more internally differentiated such that religious knowledge has become more distinct from religious experience and meaning, religious techniques have become more distinct from religious values, and religious statements have become objectified over against the largely privatized meanings and interpretations they are given.

Just as plenty of religious folks can be quite rational when it comes to economics and decisions about their work, for instance, atheists can hold irrational beliefs in other areas such as politics, and social values.

Certainly the religious broadcaster has access to the much larger body of general communication research on associated topics such as audience patterns and viewing behavior, attitude and value change, and communication uses and effects.

Even so, such people are often accused of having a «hidden religious agenda» because of the remnants of the Hebrew - Christian tradition in the schools» religious values, holidays and customs.

In this setting many questions are inevitably asked, such as whether or not the history of religions teaches religion, whether religions of the world can be or should be taught without value judgment, and finally whether the history of religions is to provide intellectual understanding about religions or contribute to the religious growth of students.

Or to put it more strongly, what could still be said when to that believer much if not all such conventional talk seemed ill - founded, often highly self - centered, and lacking any serious religious value?

But the people religiously and culturally resist such imposition; they create new religious beliefs and new cultural values, attuned to their own needs, life and vision.

Of course, it would be an exaggeration to think that traditional religious values, such as justice and charity for the poor, have completely lost their hold.

Traditional religious values, such as justice and charity, are now viewed as liberal and secular.

Considerations such as religious beliefs are a component of family value systems, as well as other values such as cooperation and responsibility.

They may be related to religious or educational beliefs or character values, such as honesty or integrity.

Authoritarian parenting is characterized by strict rules adhering to an external judgment of what is the «correct» way to behave, such as social values, religious values, family traditions or preconceived notions about what makes the perfect parent.

Quilliam agrees with the government that a clearer defence of democratic values such as freedom of speech, religious freedom and equal rights for all, along with a clearer sense of national identity, is central to tackling extremism and building a more united and cohesive country.

Its objective is to encourage work of great value to humanity, of a mainly scientific, educational or artistic nature, and to reward such work by means of prizes or study grants, excluding any profit motive and regardless of political, trade union, philosophical or religious convictions.

eHarmony is known for its in - depth and accurate Compatibility Matching System ®, which takes over 29 factors into consideration (such as religious values) when pairing singles.

such as «When it comes to Multicultural Dating The Most Important Ingredient is Love», «Religious Dating - Traditions and Values».

At the beginning of the course, students were asked to reflect on what they value in life (such as relationships with family / friends, spiritual / religious values, or science / pursuit of knowledge) and to rank those values by personal importance.

As a nonpartisan organization with conservative core values, we find it troubling that a fundamental American principle such as religious liberty became a partisan issue in the Florida Senate.

This comprehensive exhibition includes more than 270 objects — furniture, drawings, household objects, textiles, baskets and kitchen implements — and will provide insight into this intriguing religious group that valued many ideas that resonate today such as equality, pacifism, community, sustainability, responsible land stewardship, innovation, simplicity, and quality in work.

Shirin Neshat is a contemporary Iranian artist best known for films such as Rapture (1999), which explore the relationship between women and the religious and cultural value systems of Islam.

«This new inclusive framework demonstrates that while nature provides a bounty of essential goods and services, such as food, flood protection and many more, it also has rich social, cultural, spiritual and religious significance — which needs to be valued in policymaking as well.»

It is hard to see just how wearing a religious symbol necessarily impacts the neutrality of a state employee, or how taking off such a symbol between 9 AM and 5 PM on weekdays removes any bias of conscience (as a reminder, the Charter of Values would not only apply to those employees making decisions, such as judges, but also, for example, some teachers).

Before I took my current position as Executive Director of the Law Commission of Ontario, I was writing an article on reconciling religious practices with what I (and many others) perceive to be dominant Canadian values (such as equality).

Non-offending persons, like a spouse, an employer, a religious or voluntary organization to which the offender belonged, or the owner of property where the assaults occurred, will often be named as co-defendants with the offender and sometimes will even be sued without the offender being named in the suit, such as where the offender can not be found, is long deceased, or his presence simply will not add anything of value to the case.

The answer can not be determined from a mere examination of an organization's current membership rolls but rather depends on how the organization selects members and other relevant factors, such as that the organization is dedicated to the preservation of religious, ethnic or cultural values of legitimate common interest to its members, or that it is in fact and effect an intimate, purely private organization whose membership limitations could not be constitutionally prohibited.

Justice Abella's dissent is not based on religious rights as a concept to be jealously guarded, but is based on Charter values flowing from earlier Charter cases on protecting the vulnerable members of our society such as children and women.

When this happens, religious freedom's intersection with equality and other constitutional values, such as multiculturalism and minority protection, suggest a more holistic conception of freedom that accounts for relational interests.