Sentences with phrase «way human society»

Ultimately, the only way human society can keep using more and more energy is to expand off - planet.

I see solutions to climate change leading to a much larger philosophical shift in the way human society develops.

On the contrary, I am sure that C02 emissions will continue to rise for several decades, at least, unless something astonishingly revolutionary occurs, either in technology, or in the way human society is organized.

It was impossible to make solid predictions given the complexity of the global system, the differences from one region to another, and the ways human society itself might try to adapt to the changes.

Not exact matches

«I love reading fantasy novels for their creative insights into alternative ways in which human societies and even interpersonal interactions can be structured.

Airbnb this and Uber that; these companies are evolving the way business is conducted by reorganizing human potential in a way that is manageable, cohesive and (let us not forget) helpful to the remainder of society.

The discussion about the meaning of human dignity is really a conversation about the meaning of being a human being and about the best way to shape a society.

To be «conservative» about society means that you are against helping your fellow human beings in any way, as we can see from their actions.

it is like human society (humanity) has grown tired of the harshness of reality and we now seek mystical ways of self - help.

The economic crisis presently being endured in much of the West and beyond also reflects this truth: the whole meltdown in many ways had its source in that unbridled capitalism that decreed the autonomy of the individual and the moral good of each person being allowed to pursue wealth without any relationship to the rest of human society.

To put it another way, it is the person, not the self, whose nature is inextricably bound up in the web of obligations and duties that characterize our actual lives in history, in human society — child, parent, sibling, spouse, associate, friend, and citizen — the positions in which we find ourselves functioning both as agents and acted - upon.

Given the freedom to sin, human beings have of course taken abundant advantage of the opportunity, and the only way to create a productive and free society is to cater to selfishness.

... The family understood in this way remains the first and principal building block of society and of an economy on a human scale.

Some people, who don't understand what a human society means, and simply want one that is efficient and scientific, see it the other way round.

As for the ideologists who claim to know the way to a perfectly just society and who «build a case against God in defense of man, on whom can they depend when human activity proves powerless?»

The religious intellectuals of India wanted to relieve human suffering, and this could even lead to governmental action, but they did not envision fundamentally different ways of organizing society.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

This he did not give and it is good that he did not, for in the changing currents of human society new applications of his way of life must be found for each new age.

The anthropologist Claude Lévi Strauss argued that symbolic structures within human societies, including their kinship systems and their mythologies, could be analyzed in the same way, as systems of differences structured according to binary oppositions (e.g., life / death; male / female; hunting / farming; outside / inside).

The second reason why women must get more engaged in this discourse is because they have something radically new to offer — a new way of understanding society, of human relationships and even of being church.

Modernity's emphasis on secularism involves three elements - a) the desacralisation of nature which produced a nature devoid of spirits preparing the way for its scientific analysis and technological control and use; b) desacralisation of society and state by liberating them from the control of established authority and laws of religion which often gave spiritual sanction to social inequality and stifled freedom of reason and conscience of persons; it was necessary to affirm freedom and equality as fundamental rights of all persons and to enable common action in politics and society by adherents of all religions and none in a religiously pluralistic society; and c) an abandonment of an eternally fixed sacred order of human society enabling ordering of secular social affairs on the basis of rational discussion.

You say our values are in conflict and yet I believe murder to be wrong and bad for human society as is any violence against other humans and I would bet you likely feel the same way.

Such services would be seen as raising living standards today (albeit in ways whose benefits are not easily computed), and might even improve prospects for material progress by augmenting society's stock of «human capital.»

His recommendation as to the best way to accomplish this is to acknowledge some murderers do «deserve» to lose their lives, but that society is better served by a commitment to the sanctity of human life by abstaining from taking it.

I long for a society in which modernity would have its full place but without implying the denial of elementary principles of human and familial ecology; for a society in which the diversity of ways of being, of living, and of desiring is accepted as fortunate, without allowing this diversity to be diluted in the reduction to the lowest common denominator, which effaces all differentiation; for a society in which, despite the technological deployment of virtual realities and the free play of critical intelligence, the simplest words — father, mother, spouse, parents — retain their meaning, at once symbolic and embodied; for a society in which children are welcomed and find their place, their whole place, without becoming objects that must be possessed at all costs, or pawns in a power struggle.

The well - known advocate of atheistic humanism, Corliss Lamont, was quick to argue that Whitehead's use of «God» in «nonsupernaturalistic ways» was both deceptive and incomprehensible.4 And Max Otto raged at the audacity of Whitehead's attempt to do metaphysics at a time when «the millions» are concerned about human suffering and need a restructuring of society.5

A Christian view of time and history which preserves the truth and rejects the illusion in man's vision of history can organize and release human energies today as it did in the days of St. Augustine, and as it did in the bright days of the nineteenth century when the prospect of a reborn society on earth seemed to light the way.

In a way, both Marxists and Christians are talking about the same thing: actual human being in the real world and society.

The divine aim to call forth civilizations whose meanings and purposes are at one with God's purposes - for - them and whose histories accord with the divine activity succeeds, therefore, only where individual human beings, citizens of those societies, act and believe in ways transparent to the ways of God.

Yet it stands head and shoulders above its nearest rival; its separateness inheres, not in theories of its origin and nature, but in the solid facts of its worth and of its impact upon human society in the way both of rebuke to the low and bestial and of exaltation of an impossible ideal, toward which, nonetheless, it has attracted and impelled.

In this way, social cooperation among human beings brings about the cohesion, and therein the unity, required of a society by interrelating the personal experience of individuals in such a way so as to emotionally bond those individuals together.

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.

I refer to the notion of a planetary society living at peace with nature and with God organized in such a way as to provide all persons with equal access to the available means of human fulfillment.

That responsibility requires a certain human «control,» as we shall argue in the sequal — not control as servile obedience to imposed regulations set by society or even by God, but as useful guidelines to the best ways in which to express this inescapable part of our human existence.

The adaptation of Christianity to the an - thropocentric faith appeared in other ways: in the attenuation of the conviction of sin and of the necessity of rebirth, in the substitution of the human claim to immortality for the Christian hope and fear of an after - life, in the glorification of religious heroes, and in the efforts of religious men and societies to become saviors.

According to the objectives of the bill, the law «will make the divine message understood, ensure the response of society, encourage peace and tranquillity, promote the supreme human values of truth, honesty, integrity, character building, tolerance, understanding others» point of view and way of life».

We condemn drug traffickers for sacrificing their children, their integrity and their human dignity just to make money or experience pleasure — without seeing that our whole society operates that way.

Love of the neighbor is shown not only by the way a disciple lives, which we shall consider first, but also, as we shall see in the second section of the chapter, by the combined efforts of the followers of Jesus to meet human need and, third, by attempts to change the structures of society.

The community of Father, Son and Holy Spirit becomes the prototype of the human community dreamed of by those who wish to improve society and build it in such a way as to make it into the image and likeness of the Trinity.

Future - oriented human imagination must create ways of thinking and acting that are appropriate to the realities of the emerging planetary society.

Shepard goes to great lengths to show the negative consequences of ordering human societies in ways that work against our genetic constitution.

To be human is to be «on the way,» along with our brothers and sisters; yet this is not necessarily the «right way,» nor is our society necessarily a «good society» at any given moment.

In post-Christian society there are not only many ways of being Christian but also many more ways of being human.

There are great differences among these three spokes - persons for social possibility and pathology, but they all focus on the fact that societies have ways in which to articulate and distort certain kinds of truth that make human life possible Or problematic.

Hromadka of Czechoslovakia used to speak of the credibility of the evangelistic mission of the church as dependent upon the total life of the church, that is to say, it depends upon the way in which the church makes its prophetic mission of defence of human personhood and peoplehood in society and state and the ability of the church to reconcile diversity within its fellowship of divine forgiveness and become a source of reconciled diversity in the larger society.

In Moral Man and Immoral Society, Niebuhr argued that the dynamics of social groups and collective behavior actually oriented human impulses in destructive ways that produced immoral regimes and structural evils.

The reason liberal democracy may be appropriate for our civil society is that as a pluralistic society, we have little hope of reaching complete agreement concerning the human good and the proper way to pursue happiness.

«He is to serve his community, and human society at large, in any and every way by which his personality may be brought to bear.

Christian social ethics therefore requires a view of human fulfillment and hope that will support young people in concrete ways in the sexual crisis that has engulfed them and the society of which they are a part.

It has supported the patriarchal structure of human society in ways that have dehumanized women, treating them as instruments for the satisfaction of men's desires and as responsible for men's sins.