Sentences with phrase «shared by all human beings»

Birth, aging and death are the only experiences shared by all human beings.

Not exact matches

Created by artist Shogo Ota, the artwork is meant to symbolize shared human connection.

If Avigilon could persuade customers its systems are actually business tools, the cost of purchasing them might be shared by operations, human resources and other budgets.

A new study has concluded that processed red meats like bacon, hotdogs and salami are «carcinogenic to humans» — a categorization shared by formaldehyde, asbestos, alcoholic beverages, air pollution and tobacco smoke.

«For Treasuries, the share of transactions by primary dealers has dwindled by more than half to 4 percent since the end of 2008,» with electronic traders like Citadel expanding their role as dealers, and the complaints about the Treasury market sound a lot like the complaints in the equity markets about human market makers being replaced by algorithmic traders.

This survey was conducted online within the U.S. by Harris Poll on behalf of CareerBuilder among 374 HR professionals (employed full - time, work in Human Resources and use, have primary or shared decision - making about the Human Resource system at their company) and 319 job seekers (unemployed, employed full - time or part - time and have applied for a job in the past six months) ages 18 and over between June 2 and June 25, 2014 (percentages for some questions are based on a subset, based on their responses to certain questions).

It's nice to put a face to the name and see who the human on the other side of the phone or computer screen actually is — just make sure that your employees understand that by using their personal accounts to share company content and interact professionally, they need to remember that everything they post is a reflection on the company.

Jonah being swallowed by a whale is a story that resonates with a shared human experience — being engulfed by something larger than ourselves and then being spewed out by it.

Kierkegaard shares with Kant the assumption that being moral inevitably involves a struggle to thwart the impulses of human nature, which by definition must tug the agent in the direction of aesthetic indulgence — and where does ethics derive the authority to make me go against my feelings?

They are found to be a very Rich & Powerful Groups and Mother of Groups that control lives of Millions... Now Finding Peace means that we should think on how to get those Master Keys or Super Master Keys of Super Powerful Groups that are to be gathered all in one Ring lock that works to getting them to work towards One Purpose only and that is on how to make Human Life better Globally and that by investing in them human populations worldwide not minding their Race or Faith or Political interests such will work towards Building Bridges between all Nations holding and calling one Message of Love and Sharing in some form of Brotherhood that works towards a Greener Planet EaHuman Life better Globally and that by investing in them human populations worldwide not minding their Race or Faith or Political interests such will work towards Building Bridges between all Nations holding and calling one Message of Love and Sharing in some form of Brotherhood that works towards a Greener Planet Eahuman populations worldwide not minding their Race or Faith or Political interests such will work towards Building Bridges between all Nations holding and calling one Message of Love and Sharing in some form of Brotherhood that works towards a Greener Planet Earth!?

«The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by human hands «Acts 17:24 «Then I heard another voice from heaven say: ««Come out of her, my people,» so that you will not share in her sins, so that you will not receive any of her plagues;» Revelation 18:4

That goodness is part of the human nature shared by all the people.

Rather, specifically human existence is, in Whitehead's term, a «personal society,» i.e., a temporal sequence of occasions which share, by virtue of inheritance from the earlier to the later, a defining characteristic that makes the man or woman in question just this individual and not some other.

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.

Relationships are those limited aspects of human existence that are shared by two or more persons.

While Tillich provides a system to overcome the subject - object dilemma of Cartesianism, he denies that Being - itself is actually increased or decreased by events, i.e., it is not in process, and, therefore, does not share in human adventures.5 Camus» position implies that if there is a God, such a God would be tolerable only if God is involved in the struggle of man's existence.

There would be no need to «make» God share in man's adventure or be affected by human actions according to Whitehead, for such is the nature of God: «Decay, Transition, Loss, Displacement belong to the essence of Creative Advance» (Al 368 - 69).

Only so is God able, through sharing our human flesh in the Incarnation, to impart eternal life to that flesh, rather than succumbing to our death and being extinguished by it.

Browsing the new arrivals shelf at your local theological library, you're now as likely to find titles by the Catholic dogmatician Matthew Levering, the Orthodox historical theologian Paul Gavrilyuk, and the Reformed theologian Kevin Vanhoozer on why we need to continue to speak, with the early Church, of God's inability to suffer — and of God's voluntary assumption of our human nature, in Jesus Christ, in order to share, and thereby overcome, our suffering — as you are to find another volume on God's suffering in the divine nature itself.

The aspects of man that he shares with all natural things or with all other human beings — as disclosed by natural science — do not yield a complete picture of man.

The human nature of Christ was predestined by God to that highest glory of the beatific sharing in the inner life of the divine persons.

Gregory of Nyssa, (c.330 - c395), who was bishop of Nyssa, but exiled for a time by the Arian party» used this analogy: «We may be confronted by many who individually share in human nature, such as Peter, James and John, yet the «man» in them is one.»

In the Summa Theologiae, Aquinas does not mean to say that natural law is shared by all animals including human beings» the natural law, as the «participation of the eternal law in the rational creature,» pertains only to human beings (I - II, 91.2)» but that natural law includes natural inclinations shared by other animals, «such as sexual intercourse, education of offspring, and so forth.»

The frequent presence of a «value vacuum» (Frankl) in the personality and relationship problems brought to counselors emphasizes Erich Fromm's conviction that every human being needs a «system of thought and action shared by a group which gives the individual a frame of orientation and an object of devotion.»

Braun argues that because a common anthropology is shared by Jesus, Paul, and John, while the various christological formulations of the New Testament differ widely, it is actually a particular human self - understanding that is the final reference of the text (4: passim).

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.»

Just because evil is always relative does not mean we as humans can not see ourselves in others and share that with them, letting them know we can relate, that we feel the relative evil as well and attempt to support those in harms way by saying «I am you too, i'm on your side.»

All the same, you'll excuse me if I prefer to think that the goose actively sought human intervention for her gosling, and the little finch was brave, because both were nudged in some small way by an intruding Edenic scene, one that we humans still share however slightly with the animals.

«Is the church a genuinely creative source of human welfare, or does it merely share in and decorate the goods created by economic and other secular forces?»

When this happens, the aggressively masculine stance and the dislike of women's having their part and place in the affairs of the world — and in religious communities, the refusal to give women a full share in the communities» life and in their ordained ministry — are taken to be supported by the cosmic order and hence given a divine force in human affairs.

And the rebellion against God that is human pride is ultimately in prophetism castigated in all men; for Israelite prophetism knows, if Israel forgets, that Israel's rotten, unholy pride, productive only of a sickness unto death, is fully shared by all men!

To fail to be one's true human self is to fail in maintaining on one's part the right relationship with God in the divine intention for mankind and at the same moment a failure in right relationships with other men and women and children, characterized as it should be by the caring, sharing, giving, and receiving which brings about a condition of peace and concord — which is shalom or abundance of life.

Human intelligence has other ingredients, some of which are also shared by some animals, but, in general, intelligence among animals can be measured by the speed of learning and the complexity of what is learned.

It is here that human emotion, repressed at some points by the austerity of the doctrine of God as developed in theology, has its full outlet — a warm human emotion which the peasant can share with the mystic.

No doubt there are features of human subjectivity not shared by any other creature, but many of these are not shared with all other human beings either.

The first concerns the non-Christian defense of an appeal to human values — such as reason, justice, culture — by those who share these values with the Christian but are not related to Christ.

In the simplest terms then, human social experience is a form of togetherness in which there is a sharing of feeling, a concordance of emotion, between two or more individuals who become immanently related one to another by the very character of their mutual experience.

And, understand that your convictions may not be shared by other human beings who are your equals.

His critique of liberalism, as he puts it in After Virtue, «derives from a judgment that the best type of human life, that in which the tradition of the virtues is most adequately embodied, is lived by those engaged in constructing and sustaining forms of community directed towards the shared achievement of those common goods without which the ultimate human good can not be achieved.

Preceded by a tremor, a wave of «shared impulse» extending to the very depths of the social and ethnic masses in their need and claim to participate, without distinction of class or color, in the onward march of human affairs, the final act is already visibly preparing.

More problematically, the assumption of human nature by God in Christ seems, for her, to be straightforwardly redemptive for everyone who shares that nature.

about our powerlessness to penetrate in this sense beyond the primitive vision shared by the earliest human minds; that is to say, the impossibility of our advancing a step towards the direct or indirect perception of all that is hidden behind the veil of tangible experience!

By means of the human voice awarenesses are shared; by means of a common language persons are bound into pairs, families, and communitieBy means of the human voice awarenesses are shared; by means of a common language persons are bound into pairs, families, and communitieby means of a common language persons are bound into pairs, families, and communities.

The parables disclose with what pleasure and tolerance he surveyed the broad scene of human activity: the merchant seeking pearls; the farmer sowing his fields; the real - estate man trying to buy a piece of land in which he had secret reason to believe a treasure lay buried; the dishonest secretary, who had been given notice, making friends against the evil day among his employer's debtors by reducing their obligations; the five young women sleeping with lamps burning while the bridegroom tarried and unable to attend the marriage because their sisters who had had foresight enough to bring additional oil refused to lend them any; the rich man whose guests for dinner all made excuses; the man comfortably in bed with his children who gets up at midnight to help his importunate neighbor only because he despairs of getting rid of him otherwise; the king who is out to capture a city; the man who built his house upon the sand and lost it in the first storm of wind and rain; the queer employer who pays all of his men the same wage whether they have worked the whole day or a single hour; the great lord who going to a distant land entrusts his property to his three servants and judges them by the success of their investments when he returns; the shepherd whose sheep falls into a ditch; the woman with ten pieces of silver who, losing one, lights the candle and sweeps diligently till she finds it, and makes the finding of it the occasion of a celebration in which all of her neighbors are invited to share — and how long such a list might be!

This type of argument is again broadly evidentiary in nature, although it reflects not the «turn to the subject» characteristic of the appeal to individual experience, but rather a «pragmatic» or «linguistic» turn, as illustrated by Whitehead's observation that the evidence of human experience as shared by civilized intercommunication «is also diffused throughout the meanings of words and linguistic expressions» (cited in TPT 74).12 Such an appeal is an essentially historical form of argumentation.

Focussing on the notion of prehension as the basis of a concept of «shared existence,» Cobb stresses the possibility» of an «ecological theology» to counter the Kantian overemphasis on the human point of view.8 A fuller discussion of Whitehead's ecological dimension is to be found in an article by John B. Bennet.9 Bennet suggests three possible sources of Whitehead's value to ecological thinking.

On their campuses a consensus obtains — a scheme of convictions about human beings, history, method; the Bible, morality, etc. — which, largely unformulated, is tacitly shared by all faculty members.

Whatever authority is given the pastoral office, it is paradoxically validated only when it is accompanied by the sign of humility, signaling that it shares in Christ's own empathy for human fallenness.17

If it is ever to be brought into being in the real world, my basic democracy would, of course, require a fleshed - out superstructure in which real humans could live together — arguing as well as deliberating, competing as well as deciding, united and distinguished by something beyond their shared conviction that equality, freedom, and civic dignity are essential to collective self - government by citizens.

This way of understanding the human person, which stems from the unique dignity of the person created in the image and likeness of God (Gen 1:26 - 27) and called to eternal redemption in Christ, is rooted in revelation, but it can be appreciated or grasped as true even by those who do not share our faith, on the basis of natural moral law.6