Sentences with phrase «toward other human beings»

Religions ultimately divide and create bigotry toward other human beings.

Also, the Pharisee is «even less oriented toward other human beings.

As well as creating a spirit of love, the church can create an attitude of trust and faith toward other human beings, thus stressing the potentialities of man rather than the immediate realities.

Even in the recent address it is the dominating attitude toward other human beings that is the primary problem.

He calls for a revolution of human attitudes toward nature and even more toward other human beings.

Not exact matches

Maybe, someday, if money managers no longer are making salaries and bonuses I consider exorbitant, my predisposition toward humans will swing my choice the other way.

It is as a creature of wants that a human being has acquired, not only other characteristics that have been said to distinguish him (his disposition to make things, to fabricate, and his invention and use of tools), but also his peculiar attitude toward the world around him: both positive and intelligent.

In other words, a properly ordered will (one that leads toward good things in good measure) following closely on the heels of right reason (one that perceives and presents to the will goods really perfective of the human person) goes a long way to putting the passions in their place (which is not, emphatically, squashed way down into a virtual black hole).

Misery, sorrow, poverty, loneliness, helplessness, and guilt mean something different in the eyes of God than according to human judgment; that God turns toward the very places from which humans turn away; that Christ was born in a stable because there was no room for him in the inn — a prisoner grasps this better than others.

[4] «cf. Meilaender, Gilbert, The Giving and Taking of Organs, First Things, March 2008, where he emphasises that humans are called to live their bodily life as a personal gift to others and that «presumed consent... does go a long way toward treating persons as handy repositories of interchangeable parts to others.»

Others claim that the decline of communism points toward the ultimate victory of the human spirit in what has been essentially a spiritual struggle.

The porous self stems from the social imaginary of an enchanted world; its primary trait is an openness toward the world as a causal matrix filled with other humans, spirits, demons, and cosmic forces that produce meaning.

It means making sense out of the relations that human beings and other living things have toward the overall patterns of nature in ways that give us some sense of their proper relations to one another, to ourselves, and to the whole» (Toulmin, 272).

On the other hand, those who believe that there are questions of greatest importance for human existence that are not amenable to the kind of inquiry we associate with the natural sciences, will be more sympathetic toward theology.

There is an incompleteness about being either a human male or a human female that drives one sex toward the other.

It is an extension to others, both human and nonhuman, of that empathetic identification we normally feel toward our own personal pasts and futures.

The best way to bring the sinfulness of such sins home to us is to point toward the places where humans in fact act wrongly: in home, school, business, contacts with others, and the like, where by pride, self - seeking, neglect of our neighbors, ugliness of behavior in our homes, and so much else, we often behave in a reprehensible manner or we subtly and insidiously treat other persons as mere «things.»

If it is the interaction between man and man which makes possible authentic human existence, it follows that the precondition of such authentic existence is that each overcomes the tendency toward appearance, that each means the other in his personal existence and makes him present as such, and that neither attempts to impose his own truth or view on the other.

If we engage in the «de-mythologizing» of the Revelation to St. John the Divine, as we must also «de-mythologize» the creation stories in the book Genesis in the Old Testament, we realize that what is being said is that as human existence and the world in which that existence is set has its origin in the circumambient, everlasting, faithful Love that is nothing other than God — we recall Wesley's hymn, quoted a few paragraphs back, that «his nature and his Name is Love», and Dante's great closing line in The Divine Comedy about «the Love that moves the sun and the other stars» — so also the «end» toward which all creaturely existence moves is that very same Love.

By loving God, he wrote, human beings find themselves turning toward their brothers and sisters and sacrificing themselves for others.

If religion (as opposed to morality) was anything other than empty promises meant to sate human insecurities, would we not expect movements TOWARD greater religiosity to be predominant in World history and viewed in a positive light?

Even so, Hartshorne clearly has his own contribution to make toward solving even this first set of problems; and if his own theory of human experience is hardly as fully developed as certain others, its basic axioms are arguably more adequate because better founded in experience itself.

With two possible sources of confusion removed we can state our thesis: It is possible for human beings, in response to the power and goodness of God, to begin to will His Kingdom above all other things and to grow toward a more mature expression of that will.

The common principle here is only that each human should be moving toward actualization, with others, in and under the divine Love — a Love, one may be sure, that prefers variety, novelty, and even oddity (if I may say so!)

Gregory of Nyssa makes the point more forcefully by asserting that the «disposition of desire» in human nature, prompting humans to reach out toward the other, is itself evidence of incompleteness.

-- I know that not everybody shares my worldview that we're all human beings and shouldn't lose our humanity toward others.

In a word, a dynamic tendency toward communion with God, and with other creatures in relation to God, lies in the inmost depths of every human being and not only Christians.

Of course, as John goes on to explain, if we deny what Jesus reveals to us through His blood, and say that we are not guilty of sacred violence toward others, then we simply have not yet seen the truth about the blood of Jesus and have not owned up to our own duplicity and participation in human scapegoating and violence.

This is still the case whether the shaping of human desire involves programs like the Affordable Care Act that seeks to orient humans toward care for the other or advocacy of programs that support a pro-life agenda.

For as we have stressed throughout this book, the purpose of prayer is to bring God's human child, now become adult in responsibility and thus asked to act in mature ways, into cooperative awareness of God, opened to his love and ready to act in love toward others.

There is a right and proper fear; it is awe or reverence toward God — and love does not cast that out, for men must worship and adore, in all reverence and awe, the holy Lover who is God; while true love respects the mystery and wonder in the Other (and also in the human beloved one, too).

In other words, humans are destructive because something inside us orients us to be that way, even if the natural world is oriented toward survival instead.

Rightly understood, faith and justice are in principle different because, while faith is a matter of human existence, of authentic self - understanding in trust and loyalty in response to God's love, justice is a matter of human action, whether right action toward all others (its generally moral sense), or right structures of social and cultural order (its specifically political sense).

It is the journey of primordial matter through its marvelous sequence of transformations — in the stars, in the earth, in living beings, in human consciousness — toward an ever more complete spiritual - physical intercommunion of the parts with each other, with the whole, and with that numinous presence that has been manifested throughout this entire cosmic - earth - human process.

They are: rationalization, which tends toward sterile intellectualization and robs life of its character and vitality; estheticism, which cuts off true communication by maintaining an esthetic distance in order to dominate, rather than to support, others; capitalism, which tends to deper - sonalize people by providing for their hedonistic needs in order to support production and consumption regardless of its human utility; and nationalism, which tends to make national things sacred and in doing so to create idols out of them.31.

That is as it should be, since the point of explicit sexual acts is that they are the chief way or ways, among other ways, in which the human erotic drive toward union or conjunction manifests itself.

That is, freedom is the human capacity that unifies all our other capacities into an orderly whole, and directs our actions toward the pursuit of happiness and goodness understood in the noblest sense: the union of the human person with the absolute good, who is God.

In this sense it is essentially a Christian doctrine, but this does not preclude the fact that others than Christians may experience its power and contribute toward its forward movement within human affairs.

In struggling together they will discover how difficult it is to connect in depth with other human beings, yet they will take giant steps toward achieving such relationships, individually and as a group.

Maybe it's because Lynch was born with the strength of two men, or maybe he just has more mass than a normal human being, but either one sure explains how two objects hurtling toward each other at approximately equal force can have such a one - sided result.

Inspired by Albert Einstein and others, Claude believes that the education of young scientists and health professionals must be bound by a social contract that safeguards their freedom to travel, associate, and communicate freely, but asks in return that they do no harm and direct their talents toward caring for all human beings and the earth we inhabit.

Testing silver nanoparticles on fish and other organisms is an important step toward understanding how they will interact in the human body.

Human beings are more disposed toward menopause than are other species.

Belyaev's idea was that ancient humans picked wolves and other animals for docility and that this artificial selection jump - started an evolutionary path toward domestication.

Behavior matching that leads to prosocial behaviors toward others may have been one of the mechanisms at the basis of altruistic behavioral tendencies in capuchins and in other primates, including humans.

In the case of Ebola, they argue that the sampling of fruit bats after human outbreaks may have biased subsequent investigations toward bat - Ebola virus ecology, and other, possible host species may have been overlooked.

The letter from the Coalition for Space Exploration thanks the committee for its support of human and robotic exploration programs (specifically mentioning the James Webb Space Telescope as an «exploration science mission»), but «we remain concerned that by flat funding SLS, Orion and other Exploration program levels... the bill would unintentionally constrain progress toward accelerating program content from Exploration Mission - 2 [EM - 2] to be included in Exploration Mission - 1 [EM - 1] in 2018.

Two recent developments involving the California Institute for Regenerative Medicine (CIRM) again serve to underscore the reality that adult and other non-embryonic avenues of stem cell research are advancing at a far more dramatic pace toward providing actual therapeutic benefits for patients than is human embryonic stem cell research (hESCR).

The technique, which requires genetic engineering, can not be applied directly to people, but the achievement points toward better understanding of human aging and the possibility of rejuvenating human tissues by other means.»

Researchers have come a long way toward illuminating the functions of HARs and their potential roles in human evolution, but we are still far from understanding their specific functions in development and other processes.