Sentences with phrase «terms of ethics»

Bill Henderson has the same passion that I do: that there needs to be a greater curricular experience in terms of ethics and professional responsibilities.»

If you follow your state's laws respecting data protection and / or strive for «best practices» rather than «minimum competency», you should be good not only in terms of your ethics and malpractice obligations, but also in terms of your clients» belief in your ability to secure their data, and your own belief that you are doing everything you can to safeguard your client's data.

Law professors are uniquely poised165 and well - positioned166 to shape the future lawyers of our nation, in terms of ethics, professional integrity, and humanity.167 Legal educators can start by identifying the «silent but gifted» in their classrooms, and providing the right coaching to give them the confidence to find their «lawyer voice.»

I have a very strong trust in Wanderlust Magazine in terms of its ethics and commitment to such, so this reassures me that Elephant Hills is one of the good places to visit.

Our efforts and motivations are examined in terms of ethics, engagement, excellence, and social responsibility.

I think the way that Mann and Phil Jones [the former director of the Climatic Research Unit at East Anglia, who resigned over the scandal] and those guys were going about it was wrong, not just in terms of ethics.

18) The commission decided to hold off on issuing new subpoenas until it was able to determine what the legislative leaders might agree to in terms of ethics reform.

«We talked about the need in this district for better representation in terms of ethics, policy, and accessibility.

In terms of ethics, Dawkins has made a decisive move: from saying you're morally permitted to do something to declaring you're morally obligated to do it.

What now needs to be done is to examine these various areas together explicitly in terms of ethics.

For instance, when Fowler and Westerhoff think about theological ethics, they tend to think in terms of an ethics of virtue or disposition, in contrast to a theological ethics emphasizing principle and procedure.

Not exact matches

He instilled the work ethic in us, not only in terms of having a career and making money but also learning things that will enrich your experience and make your day more interesting.

We shouldn't think of ethics strictly in terms of the human micro-implications of a particular situation.

Often, we discuss ethics more starkly in terms of «doing the right thing.»

«They certainly weren't reaching for the stars in terms of achieving real independence,» says Chris MacDonald, who teaches business ethics at the Ted Rogers School of Management.

Unfamiliar Territory Several speakers shared a sense that we're at the dawning of some new age in terms of technology, of ethics, and of human history.

Short and long - term ethics and implications of strong AI will form a key discussion point.

Since at least the 1950s, conservative evangelicalism's overarching sexual ethic has put a substantive emphasis on «modesty» — that is, how [Christian] women dress, specifically in terms of highlighting their sensuality.

Lawyers» stubborn refusal to recognize their affinities with other highly skilled, well - educated sellers of services seems to rest either on the arrogant assumption that businesspeople have no ethics, or the dubious proposition that businesspeople invariably place short - term profit maximization ahead of all other considerations.

Chipotle continues to set the bar for cool, forward - thinking fast food places, in terms of their business ethics, ad campaigns and now, cupware.

H. Richard Niebuhr taught us in The Kingdom of God in America that the triune themes of the sovereignty of God over the whole world, the reign of Christ in the heart and the expectation of a Coming Kingdom in and beyond time were all embedded in the term «kingdom of God,» and that these themes were decisive in the way Christian theology and ethics provided — with differing accents in different periods — a spiritual and moral rudder for American civilization, from its founding through the industrial era.

From the perspective of those who see ethics in such cross-generational terms as never to neglect the well - being of the not - yet - born, nothing is more strikingly characteristic of Western systematic ethics than its failure to concern itself with the beautiful ones.

This is, in fact, one of the reasons that Western ethics has been so unable to deal adequately with long - term ecological difficulties.

In ethics we would express this distinction in terms of the descriptive enterprise and the normative enterprise.

When people use the term to talk about actions in ethics they mean one of the following two things (there are more variants but this is a simplification:

Schweiker and Shriver introduce frameworks, each based on the respect due to all people as created in the image of God, to judge global realities in terms of Christian ethics.

In terms of my account thus far, one might classify Whitehead's ethics as a modified Benthamite utilitarianism.

We must look at the actions, roles and words we have observed in terms of faith and ethics; i.e., search for the hidden message.

The two cultures, she proposes, are best understood in terms of an «ethics gap,» and here she draws upon and reinforces the important work of sociologist James Davison Hunter, whose writings have done so much to give empirical substance to the culture war metaphor.

If MacIntyre is captive to the terms of this disjunction, it is because, with Aristotle, he fails to distinguish adequately two branches of knowledge: eudaimonology, the object of which is human happiness and the means to attain it; and ethics, the object of which is human conduct in the light of reason as differentiating good from evil.

The Biblical writers do not understand social ethics in terms of one or the other of these human values, but in terms of the nature and activity of God who demonstrated their interconnectedness and indissolubility.

I have since noticed that people on a spiritual path of intention rather than religion pay far more attention to how they manifest in their lives an ethic which affirms life, how they behave in terms of respecting the sacredness of the Earth and others in it.

Because virtue ethicists tend to trace their lineage back to Aristotle, when they discuss the connection between ethics and metaphysics they also tend to do so in Aristotelian terms, specifically in terms of a natural teleology that tries to determine which functional properties are essential for a full human life.

In Hartshorne's terms, there is a defect in Kantian ethics because the categorical imperative is a detached universal, detached, that is, from concrete instances of becoming.

Or, to put it in other terms, the boundary between the ancient world and the modern is to be traced, not in the Aegean or the middle Mediterranean, but in the pages of the Old Testament, where we find revealed attainments in the realms of thought, facility in literary expression, profound religious insights, and standards of individual and social ethics, all of which are intimately of the modern world because, indeed, they have been of the vital motivating forces which made our world of the human spirit.

«We make scientists today who are excellent specialists and remarkable technicians, but they have little culture in terms of the history of science, philosophy and ethics.»

The particular channel he chose was a prophetic interpretation of Christian ethics (and thereby fastened the term «Christian realism» on the American scene).

Yet we can only speak in succession of what appears in contemporaneousness; in discourse we must abstract relations, such as love, from the terms related and the terms from each other, so that we are always in danger of speaking of God without reference to the being he loves and that loves him; of speaking about religion or love of God as distinct from ethics or the love of neighbor.

The essence of the Christian ethic is to be in the world but not of it — to recognize the vitality and goodness in the world while at the same time maintaining sufficient critical distance to seek its transformation or, in theological terms, its redemption from sin.

Since the nineteenth century, the sexual ethics of «the family pew» have been conceptualized in Old Testament terms without much reference to modifications introduced by Jesus» law of love.

But since our particular variety of national religion usually employs terms identical with those of the Christian ethic and even with the faith itself, the issue is extremely confused.

Wilson also believes that religion and ethics can be «explained» in terms of evolved «epigenetic rules» that serve to promote human survival and reproduction.

At the same time, there are religions, and some of them among the «higher» religions, which so emphasize the mystical, or it may be the ritual: aspect of religion (to use the imprecise but serviceable terms) that social ethics seem hardly to count, On the other hand, there are systems of ethics, and some of them very fine and idealistic systems, which either repudiate religion, or, like Confucianism, treat it with a distant and somewhat ironical respect.

Most basically, Hartshorne's ethics demands a teleology, but one properly understands this teleology only through recourse to Hartshorne's use of the term contributionism.

Instead of approaching ethical questions in terms of specifiable rules or in terms of the consequences of one's actions, virtue ethics asks which virtues one ought to possess.

For twenty centuries the Christian faith has struggled to come to terms with culture, and with the Christian ethic of love has both informed and challenged the various expressions of civilized culture, particularly in the areas of science, art and education.

19, often referred to as the highest development of ethics in the Old Testament, begins: «You shall be holy, for I, Yahweh your God am holy»; and for the most part throughout the chapter the terms of holiness are moral and ethical.

As a corrective, he explicates his five dimensions in terms of theological ethics.

10 Certain recent discussions of environmental ethics, dealing with «respect for nature» (where nature is not necessarily limited to the realm of living things), reflect some affinities with Hall's ideas on «deference» and seem to pose a challenge to my suggestion that the pursuit of power over nature should be criticized primarily in terms of its negative effects on human values and experiences.

It is because of their utter realism as they spoke within the conditions of a social and political community — or to adopt a current term, a responsible society — that next to the teachings of Jesus we find in them our firmest basis of social ethics.