Sentences with phrase «which human affairs»

It has also exerted a profound influence on the way in which human affairs are approached.

Not exact matches

So does the Accord, which I believe has been a substantial contributor to the low rate of inflation we now see in Australia: the Accord processes are not perfect but that is the nature of compromise and human affairs generally.

History is indeed a moral order, in which judgements of the living God take effect; but this view can not be fully verified upon the plane of history as we know it, since there is an irreducible element of tragedy in human affairs.

In global terms the forces of business which are in the process of taking over the affairs of human beings have created a momentum nothing less than a pandimonic progress of the Gadarine Swine.

With a certain simplification of the state of affairs, which however brings out more clearly the decisive factor without falsifying it, we might say that formerly the object and situation of a man's action were simply data supplied by nature with which he was in contact and by simple human realities which recurred from generation to generation again and again.

Actually, there are traditional societies in which it is not apparent, at least as a significant factor in human affairs.

In one of his last writings, Niebuhr describes «the guiding principle» of his mature life in relating religious responsibility to political affairs, as a «strong conviction that a realist conception of human nature should not be made into a bastion of conservatism, particularly a conservatism which defends unjust privileges» (Man «s Nature and His Communities [Scribners, 1965], pp. 24 - 25).

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.

What matters here is that the total witness found in the Gospels, as well as in the epistles of Paul, John, and others, is to an activity of God in human existence and through a human activity, through which «newness of life» has been known; God has been seen as sheer Love - in - action, and human existence has been given meaning and value as a potential agency for divine Love in the world and in human affairs.

Interestingly enough, what is suggested here is the same point upon which we have already insisted: that life for human beings is a process of «becoming» and is not to be understood as an entirely completed and finished affair.

None the less it is a «good»: it is, indeed, the Kingdom of God which is the sovereign rule of love into which those who respond to God's love are admitted — and in being admitted given the task of conforming this world of human affairs to the pattern of the Love «which moves the sun and the other stars».

I find that many others, too, appear to be content to see Jesus as relevant to human affairs but hesitate to draw any conclusions about His relationship to the cosmic situation in which such affairs take place.

Any student of the Græco - Roman world at the beginning of our era who tries to penetrate beneath the surface of the political, economic and military history of the period and discern what was going on in the minds of men, becomes aware of a widespread expectation of a turn for the better in human affairs, even the dawn of a golden age, after the violent convulsions which had disturbed society for a century or more.

But this was a dim and vague affair, presumably taken to be a way in which the «spirit» breathed into human life when God shaped the «dust of the earth,» as the legend in Genesis tells the story, would never be utterly destroyed — after all, it had been breathed by God and hence must be indestructible even if largely irrelevant to whatever the future, beyond death, held for men and women.

Fifthly, the Eucharist as action is given an imperative quality in that it results in a «sending out» or a mission received by the worshipers, which they are to carry on in their daily life of witness and work in the world of human affairs.

A foreign policy which takes this into account must involve, he argues, «adopting an overarching principle: religion is normative, not epiphenomenal, in human affairs.

His aim is so to bring the Christian perspective into the concrete political and social experience of modern life that the possibility of achieving justice and brotherhood in human affairs will be increased because men are in some measure freed from the sentimental and romantic notions which can only lead to bitter disillusionment.

At this present time, in a period of decline in Christian faith and morals which is still unchecked, still sweeping even lower, it remains true that the teachings given men by Christ, although whittled away and progressively abandoned, still preserve a better level of charity, justice, and chastity in human affairs throughout Christendom than prevails in those regions where the name of Christ has hardly entered, or where it is bitterly persecuted.

Only the full experience of this capacity can bestow upon human affairs faith and hope, those two essential characteristics of human existence which Greek antiquity ignored altogether, discounting the keeping of faith as a very uncommon and not too important virtue and counting hope among the evils of illusion in Pandora's box.

The miracle that saves the world, the realm of human affairs, from its normal, «natural» ruin is ultimately the fact of natality, In which the faculty of action is ontologically rooted.

But what has not yet been sufficiently taken into account, although it explains everything, is the extent to which this process of mechanization is a collective affair, and the way in which it finally creates, on the periphery of the human race, an organism that is collective in its nature and amplitude.

In A.D. 1500, Islam, supported by the Turks and by various peoples of Central Asia; Confucianism, the system on which the Chinese Empire, larger and more populous and apparently more highly civilized than all of Western Europe, was based; Hinduism, the faith of the majority of the peoples of India, a subcontinent more varied racially and probably more populous and wealthier than fifteenth - century Western Europe; and Buddhism, with extensive followings in Southern, Central, and Eastern Asia, all loomed larger in human affairs than did Christianity.

It means leaving the privacy ot your solitary labors, moving beyond those expected work relationships in which the product is always the go - between, and saying or doing something about the human affairs — the public realm — of that organization or community of which you are a part.

«There is a complexity to human affairs,» David Brooks has announced, «before which science and analysis simply stands mute.»

Reflecting, even briefly, on the state of affairs which might evoke this universal love in the human heart, a love so often vainly dreamed of, but which now leaves the fields of Utopia to reveal itself as both possible and necessary, we are brought to the following conclusion: that for men upon earth, all the earth, to learn to love one another, it is not enough that they should know themselves to be members of one and the same thing; in «planetizing» themselves they must acquire the consciousness, without losing themselves, of becoming one and the same person.

«15 Moreover, Whitehead emphasizes that symbolic reference, at least in human symbolisms, is generally a two - way affair in which the symbol and the symbolized are frequently interchangeable, a situation that suggests a reciprocal interaction between secondary (poetic) imagination and the social or cultural aspect of symbolizing.16

Neither the «violence and injustice of the rulers of mankind» nor «the mean rapacity... of merchants and manufacturers» can be «corrected» (though the latter «may very easily be prevented from disturbing» the tranquillity of others) because they are evils for which «the nature of human affairs can scarce admit of a remedy».

Jesus stated that during our time period (that is called his invisible «presence» at Matthew 24:3, the KJV and other Bibles inaccurately reads «coming»), pseudo Christians or false Christians would be busy (along with the rest of the «world») with the mundane affairs of life, getting married, having children, eating and drinking, in which Jesus compared to the «days of Noah», and with the exception of Noah and his family, pseudo Christians would «take no note» that they were living during a critical juncture in human history.

The conduct of human affairs is entirely determined by our recognition of foresight determining purposes which we pursue consciously.

The mythological view of the world has gone, and with it went the possibility of speaking seriously of a Heilsgeschichte: a historical «drama of salvation,» in which God is said to have acted at a certain time in this world to change the state of human affairs.

Thorpe stated that he personally had found Whitehead's thought of little help in relation to his own work on animal behaviour which was largely concerned with birdsong, but I think Suzanne Langer has shown that it may indeed be illuminating to think of problems of animal communication and eventually human language in terms of instructions, subjective aims or feelings, rather than in terms of information and description of states of affairs.

Today, rightly or wrongly, helpfulness in general human affairs is, in consequence of one of those secular mutations in moral sentiment of which I spoke, deemed an essential element of worth in character; and to be of some public or private use is also reckoned as a species of divine service.

What is the matter with human affairs is that there is an accumulation of wrong decisions and actions that inevitably has produced a state in which right decisions and actions are more and more difficult.

In this phase Whitehead proceeds from the fact that, opposed to the «concrete universe,» or to the world which embraces — howsoever — both nature and the «whole round world of human affairs,» there stands a multiplicity of theories of the world, which reciprocally influence each other and the world or are coined in these relations.

Before the «disenchantment of the world,» something for which Protestants generally and Calvinists most especially can be credited or blamed, the presence of the divine in human affairs was everywhere acknowledged, however much some might deplore the more «superstitious» responses to it.

That which is beginning to worry our age more than anything else is the fear that human life after all is a meaningless affair.

Over the years, however, I've come to believe that history, literature, and the arts provide a more promising place to start on the ladder of intellectual love, for they train us to savor truth amid the flux and flow of human affairs, which is where we're destined to live.

Britain has never been very interested in international affairs, so it will have little notion of the warmth with which an attack on human rights will be received in some of the more questionable capitals of the world.

Lisa Murphy, daughter of former Sen. Alfonse D'Amato (R - N.Y.), will head a newly created Nassau Human Services department, which combines the departments of Mental Health and Senior Citizens Affairs with the Office for the Physically Challenged and the county Youth Board.

Irrespective of being committed in the UNHCR activities and human rights promotion in general, the first post-apartheid Minister of the Department of Home Affairs (DHA) declared that the spirit, object and purport of the RDP will not be realised if non-citizens who are pouring into South Africa would be allowed access to the national resources.27 Again, this political attitude was, in 2011, reflected in the statement of the chairperson of the DHA Portfolio Committee, Ms Maggie Maunye, in which she stated that «foreign - nationals coming to South Africa are using up national resources and prevent citizens from enjoying their freedoms ’28 Even though she apologized, this statement reaffirms the spirit of government.

At times the streets have been renamed and the signs visibly replaced before disappearing again, which seems to allude to the notion that erasing names from history is not merely reserved to humans, but is a natural state of affairs.

This project was made possible by a Battelle Endowment for Technology and Human Affairs which fosters programs that examine the complex relationship between science and technology and broader social and cultural issues.

If it's volume, it has hardly any meaning to the main point of contention between us — which is whether coming Arctic changes are calamitous to ecosystems, and human affairs, or not.

Here's the news: A committee of experts recommended by the Royal Society has completed the second of three inquiries into the affair, which foes of restrictions on greenhouse gases tried vigorously to use to undermine public confidence in decades of science pointing to a human - heated climate.

Here are some highlights from particularly interesting non-anonymous comments (a perk aimed at fostering constructive discourse), along with thoughts sent to me by two prominent analysts of the intersection of science and human affairs, Brad Allenby, the professor of engineering and ethics at Arizona State University and co-author of one of my favorite books of 2011, «The Techno - Human Condition,» and Steve Fuller, a professor of sociology at the University of Warwick in Britain and author of «Humanity 2.0: The Past, Present and Future of What it Means to be Human,» which I look forward to reading over the holihuman affairs, Brad Allenby, the professor of engineering and ethics at Arizona State University and co-author of one of my favorite books of 2011, «The Techno - Human Condition,» and Steve Fuller, a professor of sociology at the University of Warwick in Britain and author of «Humanity 2.0: The Past, Present and Future of What it Means to be Human,» which I look forward to reading over the holiHuman Condition,» and Steve Fuller, a professor of sociology at the University of Warwick in Britain and author of «Humanity 2.0: The Past, Present and Future of What it Means to be Human,» which I look forward to reading over the holiHuman,» which I look forward to reading over the holidays.

Marohasy works for the Institute of Public Affairs which, if you want to talk about tentacles, is firmly attached to the body of conservative «free market» groups around the world that deny the risks of human - caused climate change.

Telling quote: «The fundamental point, perhaps, is that scientists are human — which implies that scientific research is a human affair.

Laframboise's trip has been organised by free market think tank the Institute of Public Affairs, which has a long history of promoting doubt about the science of human - caused climate change and the risks of the unmitigated burning of fossil fuels.

The media's respectful worship of inspirational bad science best - sellers (e.g. «Mein Kampf's» eugenics pesudoscience) is based on the book's corruption to «change human affairs», which is precisely Dale Carnegie's template for inspirational speech making, and is so well suited to the conceited like climate reality denier Al Gore), deliberately «oversimplifies» and deceives to motivate the masses against an exaggerated immediate peril (requiring gas chambers for eugenics, unilateral nuclear disarmament, or CO2 taxation).

FAIL He went on to say (in 1997) «The more serious question then is do we expect increasing CO2 to produce sufficiently large changes in climate so as to be clearly discernible and of consequence for the affairs of humans and the ecosystem of which we are part.»