Sentences with phrase «when human societies»

There are some discreditable reasons: like Victorians offended by the suggestion that they were descended from apes, some humanists imagine that their dignity is threatened when human society is represented as the moral equivalent of a dish on a turntable.

When human society began to industrialise, we started to change the chemistry of the atmosphere by adding CO2 to the air, the authors of today's paper begin.

Not exact matches

Xima is a winner of the When Work Works award from the Society of Human Resource Management and Fortune Magazine named Xima the 22nd best place to work in America for Flexibility.

An iPass Mobile Workforce Report, also cited by the Society for Human Resources Management, found that 12 percent of the 3,100 employees it surveyed worked 20 more hours per week when they worked from home.

Their answer to your question, I suspect, would be that society should limit the exercise of free will when it is harmful to other human beings, including (they would assert) a fetus.

Hope amidst suffering, hope when men know only defeat and despair, hope when death seems to smother out the shoots of life springing from the hearts of men, hope for our society, our world, our city, our schools, courts, prisons, legislatures, hope for our children, for our elderly, hope for all the millions of men and women over the face of this globe who simply want to live out their lives as free human beings not trampled down and stepped on by the overlords of this world.

Thus, when we speak of a rise in social tension in society, we tend to forget that this nervous energy is generated by concrete human souls.

First, its premisses concerning society and modern man are pseudoscientific: for example, the affirmation that man has become adult, that he no longer needs a Father, that the Father - God was invented when the human race was in its infancy, etc.; the affirmation that man has become rational and thinks scientifically, and that therefore he must get rid of the religious and mythological notions that were appropriate when his thought processes were primitive; the affirmation that the modern world has been secularized, laicized, and can no longer countenance religious people, but if they still want to preach the kerygma they must do it in laicized terms; the affirmation that the Bible is of value only as a cultural document, not as the channel of Revelation, etc. (I say «affirmation» because these are indeed simply affirmations, unrelated either to fact or to any scientific knowledge about modern man or present - day society.)

It is in this context that academic freedom finds meaning — it supports a plurality of voices and traditions (past and present) when debating what vision of human life maximizes flourishing, which is the ongoing project of any society that seeks to perpetuate itself.

The other myth describes a time when all human beings lived in one harmonious society; «the whole earth had one language and the same words,» says the story of the Tower of Babel.2 The myth then explains why, in historical time, there have always been many languages, many cultures and many societies.

Whether there ever was a time when humans were so few in number that they constituted only one society and spoke only one language we can not say.

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?»

Recent history shows quite clearly that when the conflict becomes acute in a totalitarian society it is the Christian Church which alone can successfully stand up for human liberty and conscience.

When the Chinese dictatorship is replaced by a more humane regime» and one may reasonably think it is more a matter of when than if» the Christian proposal could have a world - transforming effect in aligning that society with the cause of human dignWhen the Chinese dictatorship is replaced by a more humane regime» and one may reasonably think it is more a matter of when than if» the Christian proposal could have a world - transforming effect in aligning that society with the cause of human dignwhen than if» the Christian proposal could have a world - transforming effect in aligning that society with the cause of human dignity.

In a BBC interview in 1958, Eliot concluded that «when one considers the classless society, even so far as it has adumbrated itself in the present situation of the world — its mediocrity, its reduction of human beings to the mass... the reduction which Plato foresaw, the reduction to a mass ready to be controlled, manipulated, by a dictator or an oligarchy: observing all those things one is emotionally disposed toward a class society.»

Even if the human person is most himself and freest when least encumbered with social, traditional, religious or familial ties, society is a necessary evil which protects as much as possible the freedom of the individual without being much of a threat to it.

When a society regards itself as being charged by a higher authority to care for each and every human life in its charge, is it not the prime responsibility of a society so charged to intervene, to break into our privacy, when there is a strong chance that death might otherwise ocWhen a society regards itself as being charged by a higher authority to care for each and every human life in its charge, is it not the prime responsibility of a society so charged to intervene, to break into our privacy, when there is a strong chance that death might otherwise ocwhen there is a strong chance that death might otherwise occur?

I believe it is determined by society, and that societies tend to develop similar beliefs on what is right and wrong because humans are social creatures, pretty much incapable of surviving on their own in the wilderness (we are useless predators when unarmed).

the preoccupation of the psychologist with purely human behavior, its description, and development; the preoccupation of the sociologist and cultural anthropologist with the forms and development of society, make these mental health professionals unable to define the function of the churchman, though their professions may well be of immense importance in providing information when the clergyman thinks through his unique and necessary role as pastor to persons.

When an entire society is made up of such persons, there is a lack of genuine human subjectivity.

When human beings break their covenant with society by exploiting the labor of the worker and refusing to do anything about the social costs of production — i.e., poisoned air and waters — the covenant of creation is violated.

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.

Today when it is necessary to human survival itself that the nerve of hope for that better society be kept alive, there is widespread bewilderment and anxiety.

How can it claim to bridge the divisions in human society — divisions between Greek and barbarian, bond and free, between white and black, Aryan and non-Aryan, employer and employed — if, when men are drawn into it, they find that another division has been added to the old ones — a division of Catholic from Evangelical, or Episcopalian from Presbyterian or Independent?

Feuerbach, for example, was one of the first to understand the positive value of religion in society, even when religion is understood as a human creation and expressed in naturalistic terms.

It is a sad judgement on our society when human lives are wasted because we do not care for them.

The hesitation comes principally when our fellow citizens try to build perfect societies in which we may already relate to one another as members of a human community.

For all the high - minded notions about human rights that are prevalent in British society, it would appear that this has been no substitute for religion when it comes to protecting human dignity.

The constitution of a society prescribes the forms of justice only when it provides for that kind of interaction among individuals, and between individuals and the physical environment, which creates the human mind, and which sustains that scope of understanding, power of action and richness of appreciation which is distinctively human in contrast to the lower animals.

The much better looking Grudem, a professor at Phoenix Seminary and past president of the Evangelical Theological Society, had similarly jarred me two years before when, speaking at a fundraising dinner ostensibly focused on the stewardship of creation, he smilingly advocated the extinction of a species to satisfy human appetites.

I am just frustrated with the canned answers that the anti-abortionisits, who yes, do happen to be a good portion of the christian right, give based off of a book, when there are far more, pressing problems in our society of fully agreed upon «alive» human beings.

When interpreting the Bill of Rights, a court, tribunal or forum must promote the values that underlie an open and democratic society based on human dignity, equality and freedom; must consider international law; and may consider foreign law.

In any event, here is where an authentic theory of natural law proves to be indispensable for Judaism, but only when the social contract theory is abandoned, a task that «requires radical criticism of the key political idea of the Enlightenment,... that human beings can construct their own primary society autonomously.

«In the names of reason, science and liberty they had proved, rather effectively, that good societies need God to survive and that when you have murdered Him, starved Him, silenced Him, denied Him to the children and erased His festivals and His memory, you have a gap which can not indefinitely be filled by any human, nor anything made by human hands.»

This is why when it comes to current dialogue about healthy diversity and human flourishing in our churches, we must address the problems that lie at the core of society.

How long can a society remain free when the lives of entire classes of human beings are, because of age or frailty, deemed by law to be Lebensunwertes Leben, just as they once were so deemed because of race or creed?

The fulfillment of the messianic hope for a complete transformation and redemption of human society must await the time when Christ will come again, this time not incognito as a carpenter, but in the full glory of the Son of God.

In this representational sense the Church is that part of human society, and that element in each particular society, which moves toward God, which as the priest acting for all men worships Him, which believes and trusts in Him on behalf of all, which is first to obey Him when it becomes aware of a new aspect of His will.

When it does take its social responsibility seriously it all too often thinks of society as a physical and not a spiritual form of human existence and it tends, therefore, to confine its care of society to interest in the prosperity and peace of men in their communities.

Yet through these many organizations of Christian origin, even when they became secularized, Jesus was making himself felt in human society.

In the dusty days of Rome when Paul was alive, it must have seemed that the glory of God found little expression in human society.

(52) 5:27 — «When [the cry for freedom] wakes, the day of God's judgment has arrived, and the worth of human societies is being weighed in his scales» («Education and Self - Education» in ESP 169).

Because this is the sole ideal that has the solidity once owned by Catholicism and the flexibility that this was never able to have, the only one that can always face the future and does not claim to determine it in any particular and contingent form, the only one that can resist criticism and represent for human society the point around which, in its frequent upheavals, in its continual oscillations, equilibrium is perpetually restored, so that when the question is heard whether liberty will enjoy what is known as the future, the answer must be that it has something better still: it has eternity.29

The easiest way to understand this would be to regard God, like human persons, as a living person.30 A living person is a succession of moments of experience with special continuity.31 At any given moment I am just one of those occasions, but when I remember my past and anticipate my future, I see myself as the total society or sequence of such occasions.

Here is the culmination of Israel's thought about natural law: a glorious day should dawn when man's jungle impulses would atrophy, when right would triumph deep in human nature, and society would pursue its happy course in a state of «anarchy,» of «no law,» because everyone would do the high and noble thing through his love for it, in obedience to the unwritten law inscribed on his heart!

It wont be until we free ourselves of the mental shackles of religion when the human race can finally progress as a society to it's full potential.

Jim Wehde, I think it is clear that throughout human history societies are made stronger when there is a strong foundation of nuclear families.

(WASHINGTON, D.C.) The Grocery Manufacturers Association has been selected by Families and Work Institute (FWI) and the Society for Human Resource Management (SHRM) as a 2016 winner of the When Work Works Award.

The Grocery Manufacturers Association has been selected by Families and Work Institute (FWI) and the Society for Human Resource Management (SHRM) as a 2016 winner of the When Work Works Award.