Sentences with phrase «such orders of life»

Not exact matches

For now, technology companies like ours — who lack the crucial support of venture capitalists — are forced to rely on angel investors and the generosity of companies like Google, which just partnered with Beit Issie Shapiro to grant $ 1 million in order to donate the Sesame Enable technology to every individual in Israel whose life could be improved by such a phone.

Premiums are generally paid for the life of the policy, though some choose to pay a higher premium for a shortened period of time, such as 20 years, in order to make sure their policy doesn't lapse later.

It's no wonder that those living in such regions have looked to P2P finance via Bitcoin in order to have some measure of stability.

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.»

While an admonition such as «Remember, O man, that thou art dust, and to dust thou shalt return» sounds like the solemn - admonitory, the point of the memento mori is to contemplate worldly death in order to fit oneself for otherworldly life in communion with other eternal souls, not somehow to find comfort in the commonality of our mortal lot.

You should ask instead, «considering the odds of life happening in exactly the correct order and in such a compressed amount of time why do I or any life exist?»

In any case, in the following paragraphs I will first analyze Whitehead's remarks in Process and Reality on societies as the necessary environment for the ongoing emergence of actual occasions and then show how this analysis throws unexpected light on Whitehead's further explanation of the hierarchy of societies within the current world order, in particular, the difference between inorganic and organic societies, and, among organic societies, those with a «soul» or «living person» and those without such a central organ of control.

From the earliest weeks of life, when an infant is taught to control hunger in order to meet the sleeping needs of parents and to fit into a social pattern in which people do not eat during the night; through babyhood, where etiquette skills include learning conventional greetings such as morning kisses and waving bye - bye; to toddler training in such concepts as sharing toys with a guest, refraining from hitting, and expressing gratitude for presents, manners are used to establish a basis for other virtues.

The political order includes this value, but it adds others such as the general well - being of the body politic, fairness, and the well - being also of the environmnent in which human life is lived.

Helmut Thielicke has taken this criticism seriously in his Theological Ethics, speaking of the various structures of our common life, such as the state, law, economics, etc., as «orders of history» rather than as «orders of creation,» and presenting them in an infralapsarian way as «orders of the divine patience, given because of our «hardness of heart» (Matthew 19:8).»

At Monte Cassino, Benedict planned the reform of monasticism and drew up his rule, which became the basis of the way of life followed by many Western monastic orders, such as the Carthusians and Cistercians.

The order of creation is achieved when God is the vine and we are the branches, when God is the life - giving power and we are related to him in such a way that we expand and bloom, becoming full, free, whole, and real.

It is not as if God were absent from it and then intervened in it now and again; in the more profound sense, the unexhausted divine self ever energizes in nature and history, and above all in the lives of men and women, expressing that self in such a fashion that the whole created order is in one sense God's body.

Also, the Sufi orders have some practices which resemble those of the tribes of Africa, such as the prescribed daily recitations, the gathering around the Shaikh, or head of the order, belief in spiritual powers, and communal living.

That said, the case has been made that if the Christian god exists, then «God should be detectable by scientific means simply by virtue of the fact that he is supposed to play such a central role in the operation of the universe and the lives of humans», with the conclusion that» [e] xisting scientific models contain no place where God is included as an ingredient in order to describe observations.»

How can we expect people such as this to comprehend, much less embrace a well ordered way of life unless and until their psychic wounds are healed, their hearts are mended and their souls salved by the grace of Christ?

What's more important to me is that such a simple pattern as light is the eventual causality of life, and it essentially happened in the same order as the procession of life in the creation story.

As such, given the character of Heidegger's life, I can not see how that life recommends his proposals for how we ought to order our own lives.

lives of all people — given the fact that we do some things as ends in themselves without ulterior motive or outside design, freely entering into such activity within its own time (a playtime) and its own space (a playground) and its own order (a playbook)-- it is surprising that we understand play so poorly.

The membership of the complex structured society which is the electron is not, properly speaking, any of the subordinate societies or nexus of the electron, such as the personally ordered society, the enduring object, which constitutes the «life» of the electron, but, rather, the individual actual occasions of which these subordinate entities are composed.

Within that tradition, both in its political and ecclesial expression, authority is a way of ordering power within a community in such a way that, at one and the same time, it supports and augments common beliefs and ways of life and is regularly and harmoniously conjoined with a structure of offices that gives order to the exercise of authority and power within the particular society in question.

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.

Syneisactism characterized male and female monastic orders at a time when the Church took a deinstitutionalized and decentralized approach to the development and daily life of such orders.

There is no such thing as a Christian method, or code, or set of rules that would apply to the whole realm of human life in order to tell us at each step what is the proper way to do things.

This is purported to be an improvement over the ancient Greek idea that to be ethical is to value as the only source of secure happiness that which can not be taken away from one, such as, for example, a simple, ordered, tranquil life, passed mainly in contemplation and the enjoyment of secure friendship — a life relatively immune to disaster.

We think first in order to survive, and then we live in order to think: such is the fundamental law of anthropogenesis which emerges.

But the main point is that we have achieved such powerful ways of affecting human life and its environment that it is more and more necessary to anticipate the consequences of what we do in order to avoid disaster.

Here and there it may be, we can catch a glimpse of the wonderful order in nature, the regularity of the stars, scattered over the wide spaces of the universe yet obedient to one law; the order to be found even in the microscopic world, as also within visible things concerning which science has given such amazing information in recent years; the order in the construction of a flower or of an animal, from the flea to the whale, a noteworthy obedience to law even in the life of man.

Similarly, while the mainstream Enlightenment (which privileged order, good behaviour and obedience) frequently sought harsh remedies for beggars, runaway slaves and other undesirables, Catholic religious houses could provide beacons of mercy and refuge, and moralists such as St Alphonsus Ligori sought to develop a theology which did real justice to the complexities of human life.

The process - relational model of God as the most extensive exemplification of primordial creativity, with every worldly occasion in its own process of becoming; the process - relational concept of God as the principle of order channeling the world's becoming toward ever richer and more harmonious experience (the primordial nature); and the process - relational concept of God's preservation of every worldly occasion in God's own everlasting becoming (the consequent nature), with each such occasion evaluated and positioned for its greatest possible contribution to the divine life — these perspectives on divine reality which process - relational thought claims to find exemplified in the very nature of things are separately and together congruent with and supportive of the biblical images and events which describe the «already» in inaugurated eschatology.»

By reason of this prior decision Whitehead is forced to interpret all those beings of higher order that manifest themselves as unities, such as living beings and humans, to be a multiplicity of entities, that is, to be a «society,» [253] or even more as a whole gradation of inter-compartmentalized «societies» and «subordinate societies.»

The key here is not just that they have been exposed to a Catholic vision of marriage as such, but that they will instinctively accept an objective order of truth, goodness and fulfilment across the whole of life.

Christ restored the order of creation over the cross, and if marital love involves sacrifice, such is a deeper participation in Christ's life.

But quite apart from such matters, is it not true that the vast majority of Christian people today simply do not know that prayer is the very air a Christian must breathe, and that a Christian life without some ordered pattern of prayer is not really a Christian life at all?

That such a link between ourselves and cosmic value abides continuously is borne forth in our «prototypical gestures» of laughing, playing, hoping, ordering our lives, and especially in our continuing to ask questions.

This affirmation stands against a strand of the classical tradition that argues we must affirm death in order to fully embrace life, «that we can not see life clearly except through the lens of death, but that once we have seen it with such clarity, we can savor it.»

Yet, the «instinct,» if we want to use that word, is of a higher order than mere cravings, which Gopnik glosses over when he compares the impetus to read to our need for clothing and shelter: «there really are no whys to such things, anymore than there are to why we wear clothes or paint good pictures or live in more than hovels and huts or send flowers to our beloved on their birthday.»

In fact, the Roman authorities normally gave permission for such people to leave; Erasmus had been one such, put into a religious order for lack of living parents, and allowed to leave as a young man.

The sheer efficiency of people keeping a strict rule and living without family ties was such that the religious orders had become not only a spiritual ideal but a kingpin of society.

The recital of the life history of the founder of a Sufi order, or just listening to such a recitation, is considered to be a good work in religion, and it actually does have an edifying effect on the believer.

Such conflicts usually reflect an exaggeration of inevitable tensions that are probably healthful when they are understood, accepted and ordered into a whole life.

The result of such a social arrangement is a diminished level of satisfaction experienced by its members.7 Conversely, a society dominated by Intellect has novelty, and is therefore living, but lacks order and stability.

Such an order of priests is for the larger part of Christendom, today as in the past, central in the liturgical life and pastoral work of the Church.

It is this which the contented churchmanship of the eighteenth century seemed to fail to realize — one thinks of such amusing illustrations as Adam Smith's discussion of the ministry in England and Scotland on the basis of its economic status 3 or the even more startling defense of diversity of orders in the Church by Archdeacon Paley on the ground that it «may be considered as the stationing of ministers of religion in the various ranks of civil life.»

In order for the over-all values of a relationship to be served by this decision, such a couple must not only build a high level of mutuality between themselves but also use their relationship for life - serving; functions in society.

Instead of scattering streamers and such all over our place, I ordered thirteen helium - filled balloons from the party store, one for each year of Ben's life.

Since boys at highest risk of becoming early fathers can be identified from age eight (see below) engaging with such young males in highly specialised programmes early on (to teach basic life skills, address negative peer influences, promote school success and direct them to alternatives other than early parenthood) is indicated, in order to reduce sexual risk - taking and early fatherhood (Thornberry et al, 2004)

We had such a great discussion about Anger last Wednesday that Sharon and I rethought the order of the Life Keys discussions and have decided to do Expectations this coming Wednesday, June 1, and finish with Love next week, June 8.

The same goes with measures such as his aim to build a wall in order to prohibit illegal immigration from Mexico or the statements of AfD - leader Frauke Petry, according to which she would like to live in a country (Germany)

According to the Minister, the Federal Government through the Ministry wants to pay attention to and resolve as many of such issues as possible in order to ensure that important life impacting projects are delivered on time for the benefit of the people.