Sentences with phrase «values of community life»

Consumption of goods and services is treated as the primary good to the exclusion of the positive values of community life.

The values of community life and creative work are destroyed for the sake of the greater wealth that can be produced when people behave in the manner of Homo economicus.

The ideal candidate is self - motivated, committed to the vision of Brampton Caledon Community Living, the values of community living, and is able to work as a part of a team.

Not exact matches

When you join a coding bootcamp you are entering into a life - changing experience, one that will teach you new technical skills and provide you with a community of current students, alumni and hiring partners who all share similar values and perspectives on learning.

«Many expats think that learning a few vocabulary words and learning to navigate the new city or eating local cuisine means we've adapted, but living cross-culturally requires much deeper exploration of the values and beliefs of the local community.»

Through his work, le Menestrel found that the majority of people dream of being deeply loved, of being part of a community that reflects their values, and of contributing to the lives of other people in some way.

Lakewood will be a value to the community in the aftermath of this storm in helping our fellow citizens rebuild their lives.»

The values of servant leadership — putting others first and leading from the heart — need to emerge from every corner of American life, including the business community.

«Our Corporate Social Responsibility Report exemplifies our commitment to value our associates and to care for the communities in which we live and do business» said Stephen P. Weisz, president and chief executive officer of Marriott Vacations Worldwide Corporation.

«We use our job fairs to meet members of the community and find individuals who embody the Walmart values of hard work and delivering on our commitment to help our customers save money so they can live better.

We value gracious flexibility, not only in terms of how we think, believe and live, but also in how we function as a community.

The interview format used by the Oliner team had over 450 items and consisted of six main parts: a) characteristics of the family household in which respondents lived in their early years, including relationships among family members; b) parental education, occupation, politics, and religiosity, as well as parental values, attitudes, and disciplinary approaches; c) respondent's childhood and adolescent years - education, religiosity, and friendship patterns, as well as self - described personality characteristics; d) the five - year period just prior to the war — marital status, occupation, work colleagues, politics, religiosity, sense of community, and psychological closeness to various groups of people; if married, similar questions were asked about the spouse; e) the immediate prewar and war years, including employment, attitudes toward Nazis, whether Jews lived in the neighborhood, and awareness of Nazi intentions toward Jews; all were asked to describe their wartime lives and activities, whom they helped, and organizations they belonged to; f) the years after the war, including the present — relations with children and personal and community — helping activities in the last year; this section included forty - two personality items comprising four psychological scales.

What is possible for those who survive is to live locally and in community with others who have the same values rather than those of the self - destroying society around us.

What is now possible and will remain possible for those who survive is to live locally and in community with others from the values of God's Commonwealth rather than of the self - destroying society around us.

The good life is one which maximizes community and this kind of life opens up most widely the world of value, of myriad forms, of limitless possibilities.

But the concept of the personal and personal values can be taught only where they can also be caught in community life where one can «speak the truth in love» and learn and assimilate it in that process.

So someone who dies while fighting actively for justice and righteousness of a community or for a group of people has to be considered a real martyr today Those who lay down their lives for those values of the kingdom such as truth, justice, love of God and love to the poor can be considered as martyrs.

This understanding is not new; Aristotle's view of life in the polis as understood and constructed is similar: such knowledge is grounded in concrete history within the norms, values, and hopes of the community.

The «meaning» of life depends primarily upon the immediate forms and values in existence, including the relationships in terms of which life is established in community.

It is not possible now to say whether or not the value of community will exert a more powerful persuasion in human life than other seemingly opposed values.

So the knowledge imparted was at different levels, - technical rationality, critical rationality to evaluate ends, universal human values, and the humanism of the person of Jesus - but with search for the unity of their inter-relationship realized in the renewal of personal and community life as the ultimate goal.

To advocate self - help, to argue that affirmative action can not be a long - run solution to the problem of racial inequality, to suggest that some of what is transpiring in black communities reflects a spiritual malaise, to note that fundamental change will require that individual lives be transformed in ways that governments are ill - suited to do, to urge that we must look to how black men and women are relating to each other, how parents are bringing up their children, that we have to ask ourselves what values inform the behavior of our youth» to do these things is not to take a partisan position, or vent some neoconservative ideological screed.

(2) Central to the work for the salvation of the world will be establishing and strengthening communities that live from the reversal of imperial values that is expressed in Jesus» message of the basileia theou.

For me, better still is to find the peace that passes all understanding in communities that live by counter-imperial values, where one is accepted and loved regardless of one's usefulness or even moral standing, and where one is freed to love others as well.

Maybe «trouble» is too strong, but I've ruffled feathers, and it makes life uncomfortable, especially when you're challenging the fundamental building blocks of vision, strategy or values, or whatever it is that is held dear by a community.

We need to create and maintain communities that now, already, live by the quite different values and principles of the basileia theou.

It is projecting an Urbana - style convention on evangelical social witness, annual conferences for pastors to explore avenues for the involvement of congregations in community justice issues, and the formation of vocational task forces among evangelicals in politics, business and other callings, through which the shape of American political and business life might be altered to promote Christian values.

One of life's most cherished values is the experience of familial community.

Culture involves specific actions or rituals to be performed in a given way at different stages of life such as birth, marriage and funerals within a community, and these acquire the value of tradition.

On the other hand, criminal punishment may not always contribute to a just society As argued eloquently by Donald Shriver in these pages (August 26, 1998), «living with others sometimes means that we must value the renewal of community more highly than punishing, or seeking communal vengeance for, crimes.»

I argued that the humanity of the Crucified Jesus as the foretaste and criterion of being truly human, would be a much better and more understandable and acceptable Christian contribution to common inter-religious-ideological search for world community because the movements of renaissance in most religions and rethinking in most secular ideologies were the results of the impact of what we know of the life and death of the historical person of Jesus or of human values from it.

The purpose of community, the purpose of our government, the purpose of our leaders should be to call us to pursue common values and common good, not simply in the moment of extreme crisis but every day in our lives, starting right now, today.»

From the point of view of a Whiteheadian understanding, this is simply false, and an economy based on it will inevitably disrupt community and undercut many of the values of human life.

It has frequently been observed that the quality of life in inner - city communities is deteriorating at alarming rates, and that part of this deterioration is attributable to the erosion of moral and humane values.

The hi - tech multimedia, dictated by the corporate powers and agencies of the global market, subjugate cultural subjecthood, cultural values, style of life, perceptions of beauty, and religious mystery in life, as well as ethnic, national identities of persons and community to the market wasteland of cultural life.

In the larger social community, in the affairs of business, and in civic life the notion of the infinite value of personality is a noble abstraction more than a living reality.

Seeking to live solely by the values and priorities of Jesus Christ: and his kingdom, desiring, that is, to be Christ's community of called - out people, the Sojourners staff and community have sought (a) to become post-American in their social critique, visibly protesting the systems of death in the world.

The Church teaches many things about the way in which society should work: about the laws we make, about how we treat one another and respect each other's rights, about behaving justly with our money, about the value of human life and the duties we owe to the communities in which we live.

It's a value system based on community rather than the individual, and holds that the honor of the community is more important than the life, health, or well - being of any one person or family in the community.

The people who were watching and observing to see what changes occurred in the lives of those who had been baptized were impressed and encouraged by the changes they saw, and wanted to participate in this growing community which represented the values and goals of the rule and reign of God as exemplified in the person and work of Jesus Christ.

The actual character of this person, the course his life had taken, and the values he soon came to hold for the members of the community led also to a new definition of the word «Messiah.»

Religious values and views play a significant role in the lives of people as they deal with issues affecting their communities.

The multimedia, directed by the corporate powers and agencies of the global market, subjugate cultural subjecthood, cultural values, life styles, perceptions of beauty and religious mystery, as well as ethnic national identities of persons and communities to the market's cultural wasteland.

Permitting the Destruction of Life profoundly influenced the values of the general public and the ethics of the German medical and legal communities — to the point that a 1925 poll of the parents of disabled children reported that 74 percent of them would agree to the painless killing of their own children!

Faith communities make one kind of contribution when they do good as organizations; they make a different, and even more important, contribution when they nurture virtuous, committed people who live out their values in many different kinds of organizations.

«24 His own positive view of globalization reads thus: «The Trinity, as mystery of communion of the three Divine Persons, has always given herself to creation as well as to the life of every single human being, and has revealed herself — under the forms of sociability, mutual openness, love and self - giving, but also accusation and protest against the lack of such values — to the communities of humanity.

21 (12, 15 - 17), 22 (19 f.), and 31 (15b) but thought to be an original and ancient unit, in which series the death penalty is assigned when comparable offenses in other codes are less drastically punished.13 But the death penalty in these cases serves generally to underline the moral and religious seriousness of the covenant community, and in the Israelite scale it in no wise conflicts with the pattern of law which places human life above all other values save two: the sacredness of family and the integrity of Yahweh.

They are, rather, the slow, steady work of formation, creation, and transformation by which a community orders its life of perception, value, and power.

Thus, through a meticulous study of the Pallars, a Dalit community in Tamilnadu, Kappadia demonstrates how in their «religious orientation» and «politics of everyday life» they both undercut the valuation of the dominant caste (Brahmanic) values and register their own interpretation of the same.54 It is the task of theology to reflect on the mission activity of religious and ethnocultural minorities in resisting Hindutva.

Thus the central and essential foundational question for me has to do with the basis on which each individual person (and each purposive community) resolves the issues of meaning and value for his or her (or its) life.