Sentences with phrase «upon individual human beings»

An institution is conspicuously dependent upon individual human beings for its existence.

Not exact matches

Yet, thinkers from Edmund Burke to Russell Kirk have shown the deeply anti-conservative bases of the social contract theory of Lockean (and Hobbesian) origin, one that is premised upon a conception of human beings as naturally «free and independent,» as autonomous individuals who are thought to exist by nature detached from a web of relationships that include family, community, Church, region, and so on.

He pointed out how, because of the dominant reductionist view of human nature, scientists are increasingly tempted to treat the human individual as «an object to be investigated, measured and experimented upon» rather than as an «irreducible subject».

It reaffirms the core meaning of individualism with its insistence upon the ultimate value of the individual human being.

We are made male and female, man and woman, and attempts to blur distinctions under the seemingly innocuous term «gender» are really attempts to assert that sex should be seen as an autonomous human activity, something which has noother meaning than what the individual wishes to bestow upon it.

If something so important for each individual is dependent upon accepting / rejecting a supposed scriptural «truth» (as you define it) then make the case for how it makes any sense at all that humans would be judged negatively for rejecting something they have no idea exists!!

According to Christian faith, society is not limited to human individuals upon earth.

Upon careful analysis, at least ten such points become apparent: (1) Blake alone among Christian artists has created a whole mythology; (2) he was the first to discover the final loss of paradise, the first to acknowledge that innocence has been wholly swallowed up by experience; (3) no other Christian artist or seer has so fully directed his vision to history and experience; (4) to this day his is the only Christian vision that has openly or consistently accepted a totally fallen time and space as the paradoxical presence of eternity; (5) he stands alone among Christian artists in identifying the actual passion of sex as the most immediate epiphany of either a demonic or a redemptive «Energy,» just as he is the only Christian visionary who has envisioned the universal role of the female as both a redemptive and a destructive power; (6) his is the only Christian vision of the total kenotic movement of God or the Godhead; (7) he was the first Christian «atheist,» the first to unveil God as Satan; (8) he is the most Christocentric of Christian seers and artists; (9) only Blake has created a Christian vision of the full identity of Jesus with the individual human being (the «minute particular»); and (10) as the sole creator of a post-biblical Christian apocalypse, he has given Christendom its only vision of a total cosmic reversal of history.

The word Messiah, which means literally «anointed one,» points strictly, of course, to an individual; but in the psychology of Israel with its facile and often unconscious transitions from individual to corporate personality, we are hardly wrong in allowing a broader definition to the term Messianism, in which emphasis is placed upon the redemptive function of the human entity, whether group or individual.

Because the individual human subject» Leff's godlet» is the modernist starting point, it seems reasonable to place a heavy burden of justification upon anyone who seeks to restrain the liberty of that subject.

By virtue of the emergence of Thought a special and novel environment has been evolved among human individuals within which they acquire the faculty of associating together, and reacting upon one another, no longer primarily for the preservation and continuance of the species but for the creation of a common consciousness.

Evidence of the fact that union differentiates is to be seen all round us — in the bodies of all higher forms of life, in which the cells become almost infinitely complicated according to the variety of tasks they have to perform; in animal associations, where the individual «polymerises» itself, one might say, according to the function it is called upon to fulfil; in human societies, where the growth of specialization becomes ever more intense; and in the field of personal relationships, where friends and lovers can only discover all that is in their minds and hearts by communicating them to one another.

And, oh, when the hour - glass has run out, the hourglass of time, when the noise of worldliness is silenced, and the restless or the ineffectual busyness comes to an end, when everything is still about thee as it is in eternity — whether thou wast man or woman, rich or poor, dependent or independent, fortunate or unfortunate, whether thou didst bear the splendor of the crown in a lofty station, or didst bear only the labor and heat of the day in an inconspicuous lot; whether thy name shall be remembered as long as the world stands (and so was remembered as long as the world stood), or without a name thou didst cohere as nameless with the countless multitude; whether the glory which surrounded thee surpassed all human description, or the judgment passed upon thee was the most severe and dishonoring human judgement can pass — eternity asks of thee and of every individual among these million millions only one question, whether thou hast lived in despair or not, whether thou wast in despair in such a way that thou didst not know thou wast in despair, or in such a way that thou didst hiddenly carry this sickness in thine inward parts as thy gnawing secret, carry it under thy heart as the fruit of a sinful love, or in such a way that thou, a horror to others, didst rave in despair.

Among other significant ways that preliberal Christianity contributed to an expansion of human choice was to transform the idea of marriage from an institution based upon considerations of family and property to one based upon the choice and consent of individuals united in sacramental love.

«The essence of being human,» he wrote, «is... that one is prepared in the end to be defeated and broken up by life, which is the inevitable price of fastening one's love upon other human individuals.»

In a study of religion and nationalism, Ninian Smart writes that the flow of human events in society and individual life is such that entities that have phenomenological reality and a special shape (independent of whether they have actual existence) impinge upon consciousness and feeling.

How far this creativity can go in creating the human level in the case of any one individual depends partly upon his innate capacity but most of all upon two other features: (1) how wide and deep is the volume of history that reaches him, that is, how abundant and coherent are the values that have been accumulated in the history he inherits and (2) how deep is the communion he is able to have with other persons who embody these meanings accumulated through a long sequence of generations.

My supposition is that the individualization of sin is the trivialization of sin, and given the systematic connection between our understanding of sin and our understanding of God as the one who addresses us in our human plight, the trivialization of sin has an inexorable affect upon two areas: the doctrine of God, and the sense of individual and corporate responsibility for social ills.

The individual in a human society in process of collective organization has not the right to remain inactive, that is to say, not to seek to develop himself to his fullest extent: because upon his individual perfection depends the perfection of all his fellows.

Essentially, in the twofold irresistible embrace of a planet that is visibly shrinking, and Thought that is more and more rapidly coiling in upon itself; the dust of human units finds itself subjected to a formidable pressure of coalescence, far stronger than the individual or national repulsions that so alarm us.

These consequences are the more serious if we remember that our very humanity, as individuals, relies upon human society and what we receive from it.

I maintained that, contrary to the commonly expressed or tacitly accepted view, the era of active evolution did not end with the appearance of the human zoological type: for by virtue of his acquirement of the gift of individual reflection Man displays the extraordinary quality of being able to totalize himself collectively upon himself, thus extending on a planetary scale the fundamental vital process which causes matter, under Certain conditions, to organize itself in elements which are ever more complex physically, and psychologically ever more centrated.

If human beings could communicate among themselves by direct sympathy, then they would be as mutually dependent upon each other as the body and mind are; and this condition would deny individual persons freedom and distinct individuality over against one another.26 Although the relationship between one's body and mind seems to be immediately social, Hartshorne holds that interchange between human minds is almost never by direct contact and generally through mediation of vibrating particles of air and other kinds of «matter.»

We have a highly developed apparatus for thinking about and dealing with the individual and the State, but we lack adequate concepts and even words for a legal - political approach to those intermediate institutions within which the personalities of men, women, and children are formed, and upon which human beings depend for support and self - realization.

That's not even including the millions upon millions of individual victims of ethnic cleansing, religious intolerance and the centuries of human sacrifice practiced by cults around the planet.

At several points he touches upon the paradoxes of modern urbanism and the tragic ironies of our cultural attitude toward cities: although we now have more individual freedom, technical ability, and, arguably, social equity, we do not live in places as hospitable to human beings as were our cities of the past; we are pragmatists who build shoddily; our current obsession with historic preservation is the flip side of our utter lack of confidence in our ability to build well; while cultures with shared ascetic ideals and transcendent orientation built great cities and produced great landscapes, modern culture's expressive ideals, dogmatic public secularism, and privatized religiosity produce for us, even with our vast wealth, only private luxury, a spoiled countryside, and a public realm that is both venal and incoherent; above all, we simultaneously idolize nature and ruin it.

It has always depended upon human choice, that is to say on individual decisions and on public policy.

These lists and specific references in other essays identify six similarities: (a) God is understood as love involving God's presence in human experience and God's response to that experience, (b) human existence depends upon God's grace and that grace makes humans free, (c) humans respond to God resulting in the fulfillment of God's intentions in the concrete experiences of individuals, (d) knowledge involves more than subjective sensory experience, (e) experience broadly understood is crucial for theology, and (f) reality is characterized by diversity and relationality.

Thus, the difficulty has been that in much philosophical thought, with its influence upon other ways of thinking and also upon our ways of acting as humans, there has been a failure to grasp adequately the peril of talk about individuals and equally about substance.

All that is valuable in human society depends upon the opportunity for development accorded the individual.

As Kenneth Shine and I emphasized 15 years ago in this journal, if science is to flourish and attain its appropriate role in aiding human progress, «It is incumbent upon all of us in the scientific community to help provide a research environment that, through its adherence to high ethical standards and creative productivity, will attract and retain individuals of outstanding intellect and character to one of society's most important professions.»

The advent of human - induced pluripotent stem cell (hiPSC) technology has provided a unique opportunity to establish cellular models of disease from individual patients, and to study the effects of the underlying genetic aberrations upon multiple different cell types, many of which would not normally be accessible.

To Eunice Shriver, all of these individuals are capable of expressing and receiving love, possess abilities, and have no less human dignity than those who otherwise might be passing judgment upon them.

The truth about these crimes needs to be provided for the protection of victims of those crimes but also people and society (national and international) in general: the identity formation taking place in schools touches upon individual and collective (national) identities at the same time, the objectives of education under international human rights law demand putting a student, an individual, in the centre of the learning process to fully develop his personality and at the same time take into account the demands of democratic society in state and in the world — the world in which a person needs to manage and which needs good peaceful citizens.

Also, the District of Columbia Human Rights Act, approved December 13, 1977 (DC Law 2 - 38; DC Official Code § 2 - 1402.11 (2006), as amended) states the following: Pertinent section of DC Code § 2 - 1402.11: It shall be an unlawful discriminatory practice to do any of the following acts, wholly or partially for a discriminatory reason based upon the actual or perceived: race, color, religion, national origin, sex, age, marital status, personal appearance, sexual orientation, gender identity or expression, family responsibilities, genetic information, disability, matriculation, or political affiliation of any individual.

Freud's notion of the absence of time in the unconscious, for example, and Proust's reflection that «a single minute released from the chronological order of time has recreated in us the human being similarly released» lead to the same conclusion: the choice of individual reaction to events can not be a function of chance but must depend upon past experience, on the memory of some analogous event.

How wonderful this world world be if we human beings did things because they were necessary, and not for show or effect upon individuals less discerning than we.

Thus the question of women's equality — in art as in any other realm — devolves not upon the relative benevolence or ill - will of individual men, nor the self - confidence or abjectness of individual women, but rather on the very nature of our institutional structures themselves and the view of reality which they impose on the human beings who are part of them.

The Orwellian provisions proposed by ACTA of mandatory network - level filtering by ISPs will have a considerable impact upon the civil liberties of individuals and may well be incompatible with human rights legislation.

Since there is difficulty for certain individuals that fall under enumerated grounds under the Charter and the Ontario Human Rights Code to get legal services, it falls upon the individual to be their own «lawyer».

Individuals who feel that they have been discriminated against and would like to make a human rights complaint can do so through their human rights commission, or through their human rights tribunal, depending upon the province or territory's system.

If an individual displays a degree of ambivalence towards the welfare of any sentient species, it is a small step to accept that behaviour must, subject to the particular facts of each case, impact upon how they relate to humans.

I commend the approach adopted by the South Australian Government as an approach consistent with important human rights standards, in particular, that there be effective participation by Indigenous peoples in the development of policies that affect their rights.5 Moreover it is consistent with General Recommendation VIII of the Committee on the Elimination of Racial Discrimination (the CERD Committee) which states that «group membership shall, if no justification exists to the contrary, be based upon self - identification by the individual concerned.»

The test established by the Human Rights Committee to determine whether the individual or minority right should prevail has been whether the restriction upon the right of the individual member of a minority could be shown to have a reasonable and objective justification and be necessary for the continued viability and welfare of the minority as a whole.

The trick, for we humans, as individuals, is to effectively deal with what «is», on a purely personal level, in the first place, upon which achieving said success, one can then go about helping others, if indeed help is requested, to achieve their individually defined «happiness» goals.