Sentences with phrase «vision of bettering the lives of»

Operational costs remain high for this kind of work and it is always our goal to aid volunteers and the selfless workers across the country who share our vision of bettering the lives of animals.

From our beginning, we've felt called to show gratitude and support for those who share our common vision of bettering the lives of small animals.

Not exact matches

Perhaps it's not a bad idea to take the holiday season an occasion to formally and fully switch off, but the best use of the time, if Rosen is to be believed, is to think deeply about how you want to live, your priorities, and how you can draw up strategies (or boundaries) to help you achieve that vision in the coming year.

Plus, we've created an Instagram collage that shows glimpses of the film and our vision, as well as Facebook Live Photo and video ads targeted at the talent we want to find.

Smart people have well - developed life strategies that include writing of goals, visions, desires and dreams they want to achieve.

If you have a bigger vision for your life, and you have the desire to make your dreams — and the dreams of others — a reality, then selling a business may very well be an important step onto reaching your big goals.

You started this business with a clear vision of how it would make your life better.

As a team, they represent a strong and cohesive board, linked together by shared beliefs and the BiiCast vision of changing lives for the better on both sides of the coin.

«Waymo holds today's best self - driving technology, and collaborating with them will accelerate our shared vision of improving lives with the world's best transportation,» a spokeswoman for Lyft said to the New York Times.

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My vision is for «Discover Your True North» to build a new generation of authentic leaders who can make this world a better place to live for all people.

They fought on the Maidan and now fight in the east for a dignified life and for the integrity of their country as a society united by a shared vision of the common good, not by blood or language or religion.

2) «Over the course of evolutionary history, snakes have lost legs, cavefish have lost vision, and parasitic bacterium have lost the ability to live independently in the wild, all in an effort to become better adapted to their environments.»

Indeed, as post-modernity decomposes into ever more bizarre forms of irrationality, the cleansing, liberating truth of the gospel and the vision of life well lived found in the Beatitudes ought to be a compelling offer.

I know many who have been made into quasi-libertarian radical federalists by this narrative — after all, if we lower the stakes, surely the fights will grow less vicious — others, including MacIntyre himself, recommend the founding of autonomous communities with a shared vision of what a good life entails.

Another congregation in our study lived out this vision of neighboring well by taking on a different local struggle in southern California: neighbors navigating the US immigration system.

These it takes as the conditions for nurturing «qualities of mind and character» (ICC 25) that have enabled and should again serve to enable «generations of men and women to grasp a vision of the good life, a life of responsible citizenship and human decency» (ICC 6).

A review of Kierkegaard's treatment of the temporal «moment of vision» or «instant» (Augenblick) in this work is probably the best insulation against supposing too quickly that what Heidegger means to bring out about Dasein by insisting that in each case we «are» it is the simple subjective immediacy of psychic life.

The First Letter of Peter perhaps best exemplifies such an exilic ecclesiology, although certainly Paul's letters and Jesus» life point to similar visions of the church's mission.

Only such communities can embody for the broader culture the large, capacious vision of the good made possible by moral restraint and traditional ways of life — the vast and beautiful «yes» for the sake of which an occasional narrow or stern «no» is required.

In The Philosopher's Pupil (1983) a man's life is changed by his vision of a flying saucer; a key episode in The Good Apprentice turns on what appears to be the effects of a love potion; a young girl in The Green Knight exerts an involuntary telekinesis over the stones that she has collected in her room; in the same novel the goodness of a man named Peter Mir (Mir meaning, in Russian, both «world» and «peace,» as several characters note) seems to be contagious, bringing sweet dreams and love to those with whom he comes in contact.

Beside preaching, explicit instruction in prayer by the pastoral leader best acquaints parishioners with the master vision of the life of the congregation as a corporate journey toward maturing in the Christian life.

But as Plato wrote so long ago, the vision of the good does not exempt us from life in the cave.

I agree with you that our society does seem to recognise «deep down... that family life is good, beautiful and true» and it is certainly my experience that «there is something special and uncompromising about the Catholic vision of the family».

In A Hobbit Journey, the reader has to plough through 17 pages of a rather diffuse introduction before Dickerson explicitly states the purpose of his book, and even then it is somewhat vague: it will explore the question «What can we learn from hobbits and from their vision of the Good Life, and how does that apply to our own present situation?»

It made at best for an incomplete vision of the Christian life, at worst for a radically distorted one.

The vision of a congregation maturing in the Christian life offers the best chance I see of clergy being delivered from the impossibly hectic and forever unfinished round to which the profession now threatens to condemn every pastoral leader except those few who have large staffs.

In this case, morality is reconstituted not in terms of virtues and a vision of the good life, but in terms of the minimal demands of justice necessary for some measure of social tranquillity.

His vision is to make the capital city of Jakarta a better place for all Indonesians to live.

I do not believe there is any theme more central to Lewis's vision of human life in relation to God, and I think there are very few indeed who have managed as well as he to invoke simultaneously in readers both an appreciation for and delight in our created life, and a sense of the pain and anguish that come when that life is fully redirected to the One from whom it comes.

As Cobb puts it, God doesn't «assure the success of the good in the world,» but «the vision of God nevertheless guarantees the worthwhileness of present life whatever may be its temporal outcome.

Your faith may well be an undying principle of conjuring desires but your rumors of the messiah returning will not lift up our civilizations desires to be on our own wanton ways for living our generational based afflictions in mindful aspirations without any godly influences derailing our commonwealths» visions.

By choosing to blend our vision with God's, to attend to God's direction of our life experience, we can condition ourselves and our environment to move more easily into the kinds of experiences that God sees are best for us all.

But such political judgment need not be translated into the view that there is no such thing as «the good life,» or that we are not ourselves to seek it and seek through a variety of institutional (though non-governmental) mechanisms to encourage and inculcate that moral and religious vision.

He contrasts the community's vision with that of the rural Southern Baptists among whom he grew up: «Jesus doesn't just forgive my sins, he gives a whole new way of life — the best way to live.»

well just thinking about these wars in the muslim / mid-east world over religious differences (which may reflect mental states in many ways) in a world where most realize that living in the present moment is best way to happiness and being in the moment in non-strife and awareness through the teachings of masters such as found in the buddhist, taoist, zen, etc., etc., etc. spriritually based practices of religious like thought and teachings, etc. that to ask these scientifically educated populace whom have access to vast amounts of knowledges and understandings on the internet, etc. to believe in past beliefs that perhaps gave basis and inspiration to that which followed — but is not the end all of all times or knowledges — and is thus — non self - sustaining in a belief that does not encompass growth of knowledge and understanding of all truths and being as it is or could be — is to not respect the intelligence and minds and personage of even themselves — not to be disrespected nor disrespectful in any way — only to point out that perhaps too much is asked to put others into the cloak of blind faith and adherance to the past that disregards the realities of the present and the potential of the future... so you try to live in the past — and destroy your present and your future — where is the intelligence in that — and why do people continually fear monger or allow to be fear — mongered into this destructive vision of the future based upon the past?

The good life that religions propose is the measure for that assessment and the vision of transformation that can direct globalisation towards the common good that develops towards human flourishing.

«Strawberry Field has the potential to bring that vision to life; changing the lives of young people with learning disabilities, who find it difficult to find gainful employment, as well as encourage more projects similar across the UK.»

It competes with many other male visions of the good life, and for that reason alone is prone to come in cycles.

The religious understanding of the conflict between good and evil, the fact of the stubborn resistance of the human heart to the love of God and its demands, the vision of the divine strategy of sacrificial love in the life and death of Jesus as the climax of history, all this is foreign to most of the philosophies of progress, but it was the heart of the great expressions of Christian liberalism.

We shall not achieve it immediately, but we shall strive,» even his slight qualification of optimism gave warning of a radical shift toward a realistic temper.1 Whatever realism there has been in the spirit of democracy, and there has been a great deal, it has generally had superimposed upon it a vision of perfection, and with a notion of man's life as continually moving toward a higher and higher good.

«Their vision of the good life isn't the suburbs,» he explains.

It is in imaging the exact specificity of this vision of the «good life» that reason and fantasy discover their common interest.

Such a vision, I believe, can grow from the thrust of the human spirit, the quest of life itself, pushing its way to the surface in dreams and hopes of a better world, a world that is not yet but which might be.

If love is unconditional at its root, it entails the desire and expectation of life true to its vision, living up to the good that was seen.

Nevertheless, as we have seen, there is a small but growing number of scientists, both in physics and biology, who operate with a relational model, who see some correspondence between the constructs of the mind and reality itself, however inexact, and who also see the possibility of restoring the experience of meaning if the non-human natural world is perceived as dynamic, creative, full of life and purpose, whom process thinkers have engaged in conversation; together they have attempted to explore new visions of reality better suited for adaptation to the urgent needs of the contemporary world.

I am convinced that if such programmes are augmented by the vision presented by the Theology of the Body such as that put forward in «Called to Love» by Carl Anderson and Father Jose Granados, then Catholic children will not only be better able to resist the false attractions of the Culture of Death and the nihilistic philosophies of modern youth culture, they will also go on to live more complete and happier lives.

On this level, therefore, as well as on many others, as far as Hartshorne is concerned, the analysis of man «drives on (Tillich) to the question of God.32 Moreover, once one attains the vision of all things as united in the mind of God, he has reached the ultimate Hartshornian rational basis for feeling sympathetic respect for all creatures as contributing to the life of God.

Full access to the treasures of wisdom depends on a spare, prophetic simplicity; the power of prophecy draws strength from its vision of the good life.

Brooks misleadingly associates the philosopher's vision of the good life with Homeric heroism (just count how many times Plato tells us Homer was mistaken, and what about).