Sentences with phrase «upon individuals with»

For instance, creditors look favorable upon individuals with a clean credit history.

Not exact matches

But employees wouldn't get anything unless they also hit a series of individual goals, agreed upon with company managers.

At press time, that number continues to grow by more than 1,000 emails each day, with individuals sharing their stories and impressing upon our elected officials that a sober second thought is needed to avoid far - reaching, negative consequences.

Committee members should be appointed annually by the Board upon recommendation of the Nominating and Corporate Governance Committee with consideration of the desires of individual directors.

The Board will annually designate a Board member as the Company's Financial Expert upon the recommendation of the Nominating and Corporate Governance Committee with consideration of the desires of individual directors.

Based upon this analysis, we provide our clients with recommendations concerning whether they should: (1) move to be appointed lead plaintiff; (2) file an individual non-class action in federal or state court; or (3) take no active role, that is, remain a class member in an action initiated by others.

Therefore, the information presented here should only be relied upon when coordinated with individual professional advice.

Instead, every six months or year, meet with a qualified investment advisor that is well respected, has a good track record based upon conservative portfolio allocations designed to meet your individual needs and risk profile, and review your holdings.

90 % of the cash bonuses are based upon corporate performance with the remainder based upon individual performance.

The «right to die» and «death with dignity» proposals, while appealing to excruciatingly painful individual cases, would have, if they carry the day, what May calls a «cumulative impact» upon social policy and attitudes.

To my mind, it accords better with what we know about the laws impressed upon matter by the Creator that the production and extinction of the past and present inhabitants of the world should have been due to secondary causes, like those determining the birth and death of the individual... There is grandeur in this view of life, with its several powers, having been breathed into a few forms or into one...»

My only problem with your article centers on the Traditions violation and in that the Traditions are based upon humility of the individual and primacy of AA as a whole, perhaps they would be worthy of consideration.

Our individual and communal wellbeing requires us to make use of nature prudentially, to understand nature well, and to tinker with nature cautiously, just as our too - often - too - dimly - perceived vocation as stewards also challenges us to act upon nature generously.

At the same time, it would be in direct competition to the increasingly influential view that the dignity of any individual life is dependent upon the competency of the individual, as though a self with a poor quality of life has a life not worth living.

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

For although certain principles of wear and dissolution, which apparently can not be prevented from growing more pronounced with age, seem to be inherent in the structure of our individual bodies, there is no indication of any similar factor in the global evolution of a living mass as large as the Noosphere, where the overriding evolutionary law seems to be that, of statistical necessity, it must simply converge upon itself.

Few contemporary theologians would disagree with this statement, but we might well expect that many of Weisinger's brothers in arms, the literary critics, would raise a cry of protest against this seeming assault upon the reality of the individual mythical vision.

Now the situation is one where Christ is alone, so that someone as an individual alone with Christ stepped up to Him and spat upon Him: the man was never born and will never be born, who possesses the courage or the audacity to do this: that is the truth.

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.

But the man who, conscious of himself as an individual, judges with eternal responsibility, he is slow to pass judgment upon the unusual.

The evil of the world is that those elements which are translucent so far as transmission is concerned, in themselves are of slight weight; and that those elements with individual weight, by their discord, impose upon vivid immediacy the obligation that it fade into night.

Unlike all regimes, liberal ones recognize limits upon their right to pursue that aim directly, since they must respect the legitimate freedom of individuals and individuals in association with one another to pursue their own conceptions of what is good and valuable in life.

These possibilities are capable of abstraction from any particular instance of actuality with its emotional freight and can be felt in a variety of ways, depending upon the freedom of the individual.

The merit of this would be to show that the basic helping function of ministry comes from and through the fellowship, with group attention resting, according to need, upon individual persons, under the pastor's chairmanship.

The generic characterization of the subjective forms which I describe in the next section as active in the formation of religious experience should be understood as depending upon, and leaving room for, a wide variety of historical embodiments, each with its own individual qualitative response.

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.

The intuition that I, with my conscious experience, am an actual individual with the power of self - determination, to make decisions and to cause my body to do my bidding, is reconciled with the equally strong sense that my body is real, and that it exerts powerful causation upon me, in terms of the speculative hypothesis that all actual occasions are occasions of experience, so that interaction of body and mind is not the unintelligible interaction of unlikes (the unintelligibility of which has led philosophers to deny the distinct actuality either of the mind or of the body).

The sociologist of religion will have to examine the character of this twofold relationship in the case of each individual group because the nature, intensity, duration, and organization of a religious group depends upon the way in which its members experience God, conceive of, and communicate with Him, and upon the way they experience fellowship, conceive of, and practice it.

These two definitions indicate, as they should, the same thing, because closed - upness is precisely the mute, and when it is to express itself, this must take place against its will, as the freedom which is the ground underlying unfreedom revolts upon entering into communication with the freedom without; it now betrays unfreedom, and the individual betrays himself against his will in anxiety....

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.

Throughout history there are examples of individuals that have been turned upon only to become the ultimate catalyst of change, UCC I suspect will eventually change and with no little help from the many others like yourself.

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.

Josiah Royce with a quite different philosophical orientation from Ritschl expressed the same truth when he described the Church as the community which is sustained by its memory of the atoning deed of Jesus.21 What is supremely important here is that knowledge of God's forgiveness does not depend upon a private and subjective illumination of the individual believer alone.

Rogers, drawing upon thirty years of psychotherapeutic experience with maladjusted individuals, maintained that the chief difficulty with individuals is that they do not love themselves enough.

What is needed at the present time, then, is a theology of sin that builds upon the work of the persons cited here, but that can develop a stronger connection between social structures and individuals, and with the ancient insights concerning original sin.

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.

The onus is upon me to behave honorably with regard to my attraction... however, that behavior is between me and the individual I am attracted to, and should be of no concern to anyone else, unless they are also attracted to either myself or the other party.

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.

According to Alan J. Bailyes, there were five theological issues between the ecumenical and evangelical positions: Church and world, the nature of conversion, Gospel and culture, Christology, and hermeneutics.3 Bailyes explains that a sound and solid ecclesiology has long been a weak link in the evangelical chain of theology, «coming a poor second or cven third behind its soteriology with its emphasis upon the individual and his / her relationship with God.

Irony and humor reflect also upon themselves, and therefore belong within the sphere of the infinite resignation, their elasticity is due to the fact that the individual is incommensurable with reality.

Education, «civilization,» even leisure, seem to Whitehead to be necessary» before either individuals or society can operate upon sufficiently general (i.e., non-selfish) criteria to make world consciousness a possibility.24 However, as we have already seen, world consciousness in Whitehead is the basis of social ethics and in close affinity with what he would want to designate as the fundamental religious impulse, the maximization of value.

-LSB-...] With the word of Spirit and of freedom, a further horizon opens up, but at the same time a clear limit is placed upon arbitrariness and subjectivity, which unequivocally binds both the individual and the community and brings about a new, higher obligation than that of the letter: namely, the obligation of insight and love.

As Christians, we endorse these ideas, but insist that this agenda is not adequate to deal with the deeper issues of the cumulative effect upon cultures, nations and individuals by the mass media.

Do we accept the idea, strongly supported by fact, that the individual man can not achieve his wholeness (that is to say, reflect and personalize himself completely upon himself) except in solidarity with all other men, present, past and future?

«It seemed eminently natural, accordingly, to the ancient Hebrew,» writes Professor Paton, «that Yahweh should deal with the group rather than the individual, and should bring the punishment of the sinner, or the reward of the righteous, upon his family, his clan, or his nation, rather than upon himself.»

And whereas, it is the duty of nations as as well as of men, to owe their dependence upon the overruling power of God, to confess their sins and transgressions, in humble sorrow, yet with assured hope that genuine repentance will lead to mercy and pardon; and to recognize the sublime truth, announced in the Holy Scriptures and proven by all history, that those nations only are blessed whose God is the Lord: And, in so much as we know that, by His divine law, nations, like individuals, are subjected to punishments and chastisements in this world, may we not justly fear that the awful calamity of civil war, which now desolates the land, may be but a punishment inflicted upon us for our presumptuous sins, to the needful end of our national reformation as a whole People?

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.

Self - sprung prayers, on the other hand, she views as genuine evidence of a willed act to commune with God, relying upon individual creative and expressive abilities.

° (43) 127:2 — «The evil of the world is... that those elements with individual weight, by their discord, impose upon vivid immediacy the obligation that it fade into night.

On the contrary, the strength of the enforcement devices, the clerical and moralistic character of the legal approach at large, the duty of disclosure, the close control exercised by the community upon the individual and upon the law, if compared with the analogous legal institutions of the Latin countries, seem to disclose rather a more collectivistic than a more individualistic character of the common - law system....