Sentences with phrase «view of human freedom»

The tendency of critics to equate humanism with a more exaggerated view of human freedom misinterprets concrete humanist exemplars.

It is possible to maintain a biblical view of human freedom and responsibility while acknowledging the power and significance of genetic coding.

It is possible, then, to maintain a biblical view of human freedom and responsibility while acknowledging the power and significance of genetic coding.

Jennifer Roback Morse of the Acton Institute points out on their website that, in the very first paragraph of the encyclical we discover that «Benedict's perspective on Truth has its own view of human freedom as well as of the human good: «Each person finds his good by adherence to God's plan for him, -LSB-...] in this plan, he finds his truth, and through adherence to this truth he becomes free.»»

Not exact matches

Although he has never concealed his own fringe political views — such as his contention that human freedom and representative democracy are incompatible — Thiel's open embrace of Trump has inspired some soul - searching in the proudly progressive technology sector.

Secularization, the view that human beings are collections of atoms, sexual freedom, the scramble for wealth, careerism — these are facts that infiltrate everywhere, including our souls, making the beauty of an integrated life of faith elusive, difficult, and rare.

Unfortunately, Plantinga, himself, has not explicitly acknowledged the fact that his analysis of the relationship between divine sovereignty and human freedom is basically an attack upon, not a defense of, the view of omnipotence that most classical theists seem to hold; moreover, many such classical theists seem not yet to have perceived this tension for themselves.

The U.S. Commission on International Religious Freedom's 2010 Annual Report took note of the shift, stating, «This change in phraseology could well be viewed by human rights defenders and officials in other countries as having concrete policy implications.»

Since religious freedom is based on the inherent dignity of the human person there is no question of it permitting the treatment of individuals to be based on the view that some are of a lesser dignity than others.

suffering, true sociality, as qualities of the divine, along with radical differences (as we shall see) in the meanings ascribed to creation, the universe, human freedom, and in the arguments for the existence of God, those inclined to think that any view that is intimately connected with theological traditions must have been disposed of by this time should also beware lest they commit a non sequitur.

The rationale for academic freedom need not be a view of human nature; it may be put theologically as a matter of faithfulness to God.

As an Enlightenment idea, «academic freedom» is usually associated with a rationale that depends on a particular view of human nature.

And attempts to restore religious freedom to its proper philosophical place, as something like the sine qua non of freedom itself, presuppose just the view of human nature and reason that our post-Christian liberalism rejects from the outset.

Her rationale for such a view seems to rest upon (1) a highly questionable interpretation of one text in Process an Reality and the claims (2) that only such a view is compatible with human freedom and (3) that only such a view is compatible with human faith.

Faustus Socinus and his followers were the first to break, not only with trinitarianism and the worship of Jesus as literally divine but above all with the one - sided view of God as immutable and merely infinite, also with the tragic error of omnipotence in a sense contradictory of freedom in human beings.

The Basingers believe «that most influential classical theists — e.g., Augustine, Aquinas, Luther, Calvin — have affirmed I - omnipotence»; they go on to say that «unfortunately, Plantinga, himself, has not explicitly acknowledged the fact that his analysis of the relation between divine sovereignty and human freedom is basically an attack upon, not a defense of, the view of omnipotence that most classical theists seem to hold.»

Unluckily just when scientists are opening their minds to a nondeterministic view of cosmic order many philosophers, here and in England, are still playing the old game (as old as ancient stoicism) of trying to reconcile human freedom with strict causal determination of all events.

It is simply that, given our different views of human nature, human freedom, ecclesiastical authority, and the significance of historical events, we simply differ on what makes religious sense.

One can apply the Whiteheadian view to an understanding of the adventures of the concept of freedom in human affairs.

To expound a bit on this definition, the open view of the future holds that God chose to create a cosmos that is populated with free agents — at least humans and angels (though some hold that there is a degree of freedom, however small, in all sentient beings).

Before we set out Whitehead's view, it should be noted that if his view really is a different way of looking at real things, then we will need to think about freedom, human action, responsibility, the meaning of life, the self, etc. in a new way.

The author reflects the Platonic view of the human soul as that entity which pre-exists before coming to dwell for a time within an earthly body, as in a prison, and which later survives the death of the body, thus regaining its freedom.

Furthermore, how do the loss of a transcendent horizon, a materialist view of human nature, and an exaggerated belief in progress facilitate the loss of political freedom?

Nevertheless, we must question the theological legitimacy of his tying the idea of revelation so closely to human freedom, or for that matter to human history, without connecting it also to an updated view of nature.

`... At the very least, then, this is the seedbed for higher, intentional forms of ethical virtue, though these latter (with their complex forms of human intentionality and freedom of choice) are of a distinctively different sort from the prehuman varieties of cooperation, and can not in my view be reductively subsumed under mathematical prediction.»

We are not forgetting the freedom of the Gospel and its promise of freedom to the human spirit; but are saying that in the Christian view all freedom has its conditions set by the creative action of God in determining the conditions of life.

Existentialist theology has resigned itself to an inexorable dualism of nature and freedom, thus implicitly endorsing the view that the core of human existence subsists in a domain completely different from the world of nature.

But, from the Bible's point of view, even more disquieting is the possibility of human freedom, symbolized by the tree of knowledge of good and bad.

The feeling that classic culture had a too simple view of man is related to both sides of the human situation, man's creativity and his chaotic freedom.

War, however, can be viewed as relatively temporary, while tyranny may precipitate long - range bondage and the suppression of those freedoms basic to human dignity and welfare.

Nevertheless, the layman's common - sense view of reality is baffled by such conundrums as the nature of time and space, the reality of human freedom, quantum jumps in physics, or the claim of modern science that colors are not really present in the objects of perception but only in the mind of the beholder.

... Since man enjoys the capacity for a free personal choice in truth... the right to religious freedom should be viewed as innate to the fundamental dignity of every human person... all people are «impelled by nature and also bound by our moral obligation to seek the truth, especially religious truth» (Second Vatican Council, Dignitatis Humanae, 2)... let me express my sincere hope that your expertise in the fields of law, political science, sociology and economics will converge in these days to bring about fresh insights on this important question andthus bear much fruit now and into the future.

In view of the ambiguity of what was going on in the struggles, the task of the Christian churches was to say «yes» to that which conformed to the Kingdom of God, as revealed to humankind in the life of Jesus Christ, and to say «no» to that which distorted the dignity and freedom of human beings and all that is alive.

From a Whiteheadian point of view the transcendence by the agent of its participant holons is indeed essential to freedom, but it is understood in a way that is not dependent on the peculiarity of high - grade human experience.

Such views are seen as invalid ways of understanding human beings which can be used to escape from the freedom and responsibility that are essential for growth.

On St. Thomas's view, freedom is in fact the great organizing principle of the moral life — and since the very possibility of a moral life (the capacity to think and choose) is what distinguishes the human person from the rest of the natural world, freedom is the great organizing principle of a life lived in a truly human way.

The freedom of the prophets comes from the word of God burning in their bones, just as Paul says that when we are «in Christ,» we no longer see anything from «a human point of view.»

Our era has rightly exalted the human person, but it has done so by way of a one - sided view of freedom that makes moral and religious authority alien and even antithetical to our humanistic ideals.

«In my view, the 4 June and 31st December processes occasioned a breakdown of law and order, the negation of the rule of law and a circumscription of the fundamental human rights and freedoms of the individual which the Constitution seeks to protect and preserve by its preamble.

The analysis of Articles of the ECHR relevant to the issue and particularly Articles 9 (Freedom of religion) and 2 of Protocol 1 (right to education), the citation of the related case law and my personal experience, help me answer whether the right of a Muslim woman to be educated, work as a teacher, believe and manifest her religious views is being deprived by her decision to follow the Islamic dress - code or by prohibition - laws passed by European states and approved by the European court of Human rights (ECtHR).

But from Charlotte's point of view we hear about how much she loved that horse (I think because it represented a piece of freedom for her and also it would not be shocked by her scars as most humans were) and that she believed Perry had a hand in the horse getting sick and dying.

Since 2004, groups have tried to link the two issues by pushing «academic freedom bills» that would mandate the teaching of dissenting views on global warming, evolution, human cloning and stem cells.

Case law of the European Court of Human Rights supposedly would endorse this view, because there is no support for the proposition that the «core area» of freedom of religion must be limited to private conscience and the freedom to manifest one's religion in private or within the circle of those who share the faith, thus excluding the public manifestation of religion.

There is the view that private censorship fails to recognise and / or respect international human rights standards, and consequently has a negative impact on freedom of expression.

«In our view, the federation and the committee charged with approving new Canadian law degree programs must strike a balance between freedom of religion and equality, and give full consideration to its public interest mandate and to the values embodied in Canadian human rights laws,» wrote CBA president Robert Brun.

Second, it's also worth noting that the 2004 SCC reference on same sex marriage provides some helpful guidance on how the Court views the interplay of religous freedom with same - sex marriage, concluding that given the protections afforded to religous institutions under the Charter and provincial human rights laws, that it would be unlikely that religious institutions would be compelled to recognize gay marriage — a point that seems entirely consistent with the 2001 TWU decision.

At http://www.un.org/esa/socdev/unpfii/en/workshopFPIC.html (viewed 29 September 2010); J Anaya, Report of the Special Rapporteur on the situation of human rights and fundamental freedoms of indigenous people, James Anaya, Report to the Human Rights Council, 12th session, UN Doc A / HRC / 12 / 34 (2human rights and fundamental freedoms of indigenous people, James Anaya, Report to the Human Rights Council, 12th session, UN Doc A / HRC / 12 / 34 (2Human Rights Council, 12th session, UN Doc A / HRC / 12 / 34 (2009).

Similar recommendations were also made by the Special Rapporteur on the situation of human rights and fundamental freedoms of indigenous people (Special Rapporteur on the situation of human rights and fundamental freedoms of indigenous people, Addendum: Situation of Indigenous Peoples in Australia (2010), UN Doc A / HRC / 15 at http://www2.ohchr.org/english/issues/indigenous/rapporteur/countryreports.htm)(viewed 18 May 2010)-RRB- and the Permanent Forum on Indigenous Issues (Economic and Social Council, Permanent Forum on Indigenous Issues 9th Session, Draft Report (2010), UN Doc E / C.19 / 2010 / L.2)..

At the outset, the Social Justice Commissioner wishes to commend the Northern Territory Government for its statements that it is of the view that «in accordance with Australian and international law, Aboriginal Customary Law should be recognised consistent with universally recognised human rights and fundamental freedoms» and that it believes that «there is much value in supporting and sustaining Aboriginal Customary Law, and that the knowledge contained in Aboriginal Customary Law can be of mutual benefit to all citizens of the Northern Territory as well as its custodians» (2).

E / C.12 / AUS / CO / 4 (June 2009) at http://www2.ohchr.org/english/bodies/cescr/cescrs42.htm (viewed 18 May 2010)-RRB-; and the Special Rapporteur on the situation of human rights and fundamental freedoms of indigenous people (Special Rapporteur on the situation of human rights and fundamental freedoms of indigenous people, Addendum: Situation of Indigenous Peoples in Australia (2010), UN Doc A / HRC / 15, p 30 at http://www2.ohchr.org/english/issues/indigenous/rapporteur/countryreports.htmv (viewed 18 May 2010)-RRB-.