Sentences with phrase «then human relations»

If this is true, then human relations will inevitably involve conflict.

Not exact matches

The classical response to nonmoral evil we have been discussing begins by affirming «C» omnipotence in relation to humans and then argues that there do exist good reasons to believe that such a moral world would include instances of genuine nonmoral evil and plausible reasons for assuming that such a world would have the types and amount of genuine nonmoral evil we presently experience.

When I realize that the particular conclusions generated by the serious reflection that arises from such assumptions have only the authority of those assumptions, then I feel free to turn to another philosophy that includes among its data human persons and their interactions; for my perception of reality is such that these seem to me at least as real and ultimate as sense data and mechanical relations.

The liberal state then becomes the mediator of all human relations, charged with creating in reality the denatured individuals heretofore existing only at the theoretical foundations of liberalism.

Just as the primary meaning of human action does not refer to a public, historical act, the primary meaning of God's action does not refer to any act in history.23 However, since the relation of the world to God is analogous to that of the body to the self, then in the secondary sense of God's action, every event is to an extent an act of God.

Conflicts of doctrine about human nature between investigators in different disciplines must then be ascribed to errors in inquiry, or to an epistemological imperialism that arbitrarily limits the admissible perspectives, or to an incorrect analysis of the relation of the several perspectives to one another.

It is after doing what is commanded, when everything has been done in the sphere of human decisions and means, when in terms of the relation to God every effort has been made to know the will of God and to obey it, when in the arena of life there has been full acceptance of all responsibilities and interpretations and commitments and conflicts, it is then and only then that the judgment takes on meaning: all this (that we had to do) is useless; all this we cast from us to put it in thy hands, O Lord; all this belongs no more to the human order but to the order of thy kingdom.

In relation to the animal then, we can speak of a human nature that is common to every man, but we must be careful to make the qualification that this is a relative «essence.»

We will consider first the problem of human creativity, then the relation of human freedom to God's causality, God's foreknowledge, and lastly, God's law.

If we presuppose that Christ's human relationship to God indeed has that paradigmatic quality which Cobb describes, then what is the relation of his life to persons who have lived and are living after him?

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.

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.

In Whitehead's view, an individual human experience does not first exist and then enter into relations with others.

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.

But — and this is a huge qualifier — if that message of justification by God's undeserved love is preached apart from an unmasking of the actual power relations which have aggravated these feelings to the level of a social neurosis; if people are released from the rat race of upward mobility only privatistically, with no critique of the economic and social ideology that stimulates such desperate cravings; if people are liberated from a bad sense of themselves without any sense of mission to change the conditions that waste human beings in such a way, then justification by faith becomes a mystification of the actual power relations, and the Christian gospel is indeed the opiate of the masses.

Here then the meaning of God's love in relation to human vitalities becomes a central issue for Christian theology.

All humans wants some new in a their relation, then they search a friends for make good life.

They explain the benefits of a motivated workforce and then examine the motivational theories of FW Taylor (Scientific Managament), Elton Mayo (Human Relations), Abraham Maslow (Hierarchy of Needs), Frederick Herzberg (Two Factor Theory), Victor Vroom and finish with Porter and Lawler (Expectancy Theory).

For example, if I believe that human societies are inherently amoral, unjust, and governed by powerful elites who rig the economic, political, and educational game in their favor, then I might endorse the late Brazilian social activist Paulo Freire's «pedagogy of the oppressed,» wherein students are taught to view social relations in terms of power and domination.

Multicultural Education and Human Relations asks pre-service teachers to diagnose their present knowledge and skills, reflect on experiences, actively participate in exercises, discuss relevant theory and research, and integrate this information into their behavioral repertoires, they can then enter classroom situations from a background of first - hand awareness and experience.

Perhaps it's the protective, self - preservationist impulse extending from one racialized creative to another that prompts concerns of limitation with self - identification, but Alsharif's modes of direction deftly precipitate the necessity of her insistence, and then collapse these concerns altogether as it becomes clear that her work speaks far beyond borders and barriers: from the vantage point of one particular socio - political locus, she excavates wider, apparently enduring truths of human relations and leaves us somewhere else altogether, making sense of the nebulous matter in between.

In the larger context of human and non-human animal relations, the methods used to herd dolphins and then kill them is off - the chart in terms of any concern for animal welfare.

In its decision, one of the judges referred to the claim for equal human rights protection as an effort to seek «the validation of homosexual relations, including sodomy, as a protected and fundamental right... rebutting a millennia of moral teaching» and then shockingly went on to liken the protection of sexual orientation in human rights legislation with the «violently aberrant sexual configurations» of mass murderers Jeffrey Dahmer, Paul Bernardo and Clifford Olsen.

If judges, including women judges, are allowed to be normal human beings, then even the great unwashed public might have to come to understand that they may engage in sexual relations with their spouses.

Born 1950; lawyer (1974 - 80); law degree from the University of Athens (1973); diploma of advanced studies (DEA) in labour law from the University of Paris II, Panthéon - Sorbonne (1977); national expert with the Legal Service of the Commission of the European Communities (1988 - 1990), then Principal Administrator in Directorate General V (Employment, Industrial Relations, Social Affairs)(1990 - 1994); Junior Officer, Junior Member and, since 1999, Member of the Greek Council of State; Associate Member of the Superior Special Court of Greece; Member of the Central Legislative Drafting Committee of Greece (1996 - 98); Director of the Legal Service in the General Secretariat of the Greek Government (1996 - 1998); Judge at the General Court of the European Union (1998 to 2010, President of Chamber from 2004 to 2010); Member of the Supreme Council for Administrative Justice (2011 - 2012); Member of the Special Court for Disputes relating to the Remuneration of Judges and of the Special Court for Actions against Judges (2013 - 2014); Member of the Advisory Panel of Experts on Candidates for Election as Judge to the European Court of Human Rights (2014 - 2015); Member of the Committee responsible for giving an Opinion on Candidates» Suitability to perform the Duties of Judge at the European Union Civil Service Tribunal (2012 - 2015); Lecturer in European Law at the National School for the Judiciary (1995 - 1996 and 2012 - 2015); Judge at the Court of Justice since 7 October 2015.