Sentences with phrase «which human freedom»

The image of the universe that takes shape in the mental background of those who espouse the chance - hypothesis is often one in which human freedom and creativity are fundamental concerns.

While it is impossible to reconcile Monod's materialist mechanism with any coherent doctrine of human freedom, his obeisance to the hypostatized idea of Chance displays an underlying concern for a universe in which human freedom would remain a possibility: «The kingdom above or the darkness below... it is for us to choose.

In the humanist canon, this awesome responsibility is the consequence of the objective uncertainty that defines the human situation — not just the ethicoreligious sphere — in which human freedom must operate.

The only solution to the problem of evil «worth writing home about» is one in which human freedom is not only affirmed but is also «a special, intensified, magnified form of a general principle pervasive of reality, down to the very atoms and still farther.

Not exact matches

In recent weeks, the War on Gold, which is a subset of the broader War on Human Freedom, has sharply intensified, with massive, multi-billion dollar naked short price raids now being launched on a weekly and even daily basis by the criminal, state - sponsored price manipulators.

Indeed, a lead investigator in the Canadian Human Rights Committee was asked what value he placed on freedom of speech, to which he replied «Freedom of speech is an American concept, so I don't give it any value.freedom of speech, to which he replied «Freedom of speech is an American concept, so I don't give it any value.Freedom of speech is an American concept, so I don't give it any value.»

One of the casualties of the latest round of budget battles in Washington may be the U.S Commission on International Religious Freedom, which has from time to time done invaluable work in highlighting threats to this basic human right.

Mr Ngole will argue the decision to exclude him is illegal under the European Convention on Human Rights, which protects freedom of speech and freedom of thought.

They have not located the dignity of human beings in a self - modifying freedom that knows no limit and that need never respect a limit which it can, in principle, transgress.

The encyclical discusses in some detail the tragically unsatisfactory ways in which the world has tried to satisfy the irrepressible hope that belongs to being human, citing Francis Bacon's proposed conquest of nature and Karl Marx's utopian goal of the kingdom of freedom.

Thus, for instance, the self - conscious freedom of human activity is made possible by the extremely complex order that it is privileged to appropriate, including the conditions which support life on this earth and the complexity of the human body.

Röpke locates wealth creation «not in «capital,» machine models, technical or organizational recipes or natural wealth, but in a spirit of order, foresight, combination, calculation, enterprise, human leadership and the freedom to shape life and things, also in citizenship, responsibility, loyalty to work, reliability, thrift and the urge to create, and in a civil middle class, providing the humus for all this» things, in short, which can neither be conjured up from the soil, nor imported.»

It is unliveable at the level of society: hence, in Britain we have a government that lauds the freedom of the individual (and it should be noted in passing, but noted very well, that our present generation of politicians rarely talk of the «human person» or just of the «person», but usually of the «individual») but which has brought in some of the most draconian legislation in Europe designed to control what people say and do on certain issues so that society can proceed in its life as a unity and not just as a mere collection of individuals.

Now more than ever there is a need for a time of peace and intellectual freedom in which devout thinkers can interpret the Qur» an in the light of the progress of human knowledge.

Lord Jesus, you who are as gentle as the human hear as fiery as the forces of nature, as intimate as life itself you in whom I can melt away and with whom I must have mastery and freedom: I love you as a world, as the world which has captivated my heart; — and it is you, now realize, that my brother - men, even those who do not believe, sense and seek throughout the magic immensities of the cosmos.

His refusal to accept either an «objective» or a «subjective» art is equivalent to the rebel's search for a value that transcends history but which does not diminish human freedom and creativity.

Rather they are complicated bio-socio-spiritual beings whose freedom is qualified but not eliminated by the natural - biological, historical - cultural factors which enter into the formation of human selfhood.

In this sense, the human mind exhibits a resolution to a problem which first emerges with life itself; namely, the reconciliation of security and adventure: «The universe is to be conceived as attaining the active self - expression of its own variety of opposites, of its own freedom and its own necessity, of its own multiplicity and its own unity» (PR 531).

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.

Benedict Rogers, East Asia team leader at religious freedom charity Christian Solidarity Worldwide (CSW) said the vote is an «extremely significant development, which will in all likelihood mean a continuing crackdown on human rights generally, and religious freedom in particular».

[9] The Church's social vision, built on principles of justice, peace, freedom and solidarity, [10] presents, this writer would submit, values which serve much better if we want to uphold the dignity of the human person.

Whereas Marx defined transcendence as the human beings» possibility to move towards the future with freedom and choice, so that they could shape their own destiny, Bonhoeffer gave a this - worldly interpretation of transcendence in which the experience of transcendence is Jesus «being there for others».

It is this possibility which enables the human being to move towards the future along an original road that entails freedom and choice that Marx calls transcendence.

The religious objections have mostly aimed to protect God's sovereign freedom to do what He pleases with his creation, a freedom which, the dissenters argue, would be limited by the existence of universal and unbreakable laws of nature, or indeed of inevitable laws of history or human behaviour.

Christian education is in the world and for the world... man must work out his salvation in the concrete situation in which God has placed him; not by protection but by contributing to the whole human community of which he is an integral and inseparable part... parents, who have the first and the inalienable right and duty to educate their children, should enjoy true freedom in the choice of their schools, etc..»

Here, of course, we encounter the formidable element of human freedom of action, of which it is endlessly repeated that its unpredictable interference with the established proceedings of Nature threatens constantly to disrupt and frustrate them.

The great St John Paul said that religious freedom is «the basis of all other freedoms and is inseparably tied to them by reason of that very dignity which is the human person» (letter to the Secretary General of the United Nations, 1978).

The process by which this happened - by which concepts such as personal freedom, human rights and equality have been slowly distorted to mean something quite other than they did when Christian Europe gave birth to them - has been laboriously traced by historians of ideas such as Charles Taylor and Alastair Maclntyre.

The indeterminacy that science has found at the levels of matter (uncertainty), life (chance mutations), and human existence (freedom) are essential cosmological ingredients if the autonomy of the world is not to collapse into the being of the Creator - God (in which case it would no longer be a world distinct unto itself).

Now human nature demands democracy at least from a certain historical phase of man's development onwards, hence it can not be a matter of indifference to the Church, which consists of persons making legitimate demands for freedom and active cooperation, at least in the present state of her development.

It has resulted in a doctrine of God which in the era of the secular city forces men like Camus to choose between God and human freedom, between Christian faith and human creativity.

To the extent that the man - made setting of man's life and the setting which was naturally antecedent to human freedom are specifically different, the latter being characteristic of earlier times and the former of the present, we are now living in a setting which almost in its very essence is more complicated and intractable and inaccessible to the understanding of the individual than was ever the case before.

He is the Saviour because he is God reaching out to a broken human race desperately in need of transformation which can come only by us using our freedom to allow him to change us.

On this view, human freedom extends to absolute mastery over one's life, a mastery which extends to being killed or assisted in suicide so long as these are voluntary acts.»

Rather, it is a variation of these along with the demonry of personality itself, of man's moral and rational capacities in tension with the sensitivities of spirit as a higher dimension of freedom and goodness which grasp him as a novelty of grace within his human structure, judging him, yet summoning him to that which is beyond his own human order of good.

Unlike the propagators of the Maria Goretti model, who enjoined girls to embrace virginity for its own sake out of deference to ecclesiastical authority, Dohen affirmed that the consecrated virgin freely chooses to sacrifice marriage, which she called «the greatest natural means to holiness and the source of the greatest human love» for the sake of «something else» (Vocation to Love [Sheed & Ward, 1950], p. 56) In her writings, that «something else» appears to include the spiritual status of a «bride of Christ,» lonely confrontations with God and, above all, the freedom and detachment necessary to serve God in the world.

DO N'T think you understand democracy if you think it's only about elections: it's about injecting as much of your religious culture and mindset which excludes freedom of thought, freedom of expression, political and religious pluralism, and human rights.

In regard to Whitehead's introduction of God and eternal objects to explain human freedom he says: «If explanatory principles are available which could account for the sensation of freedom without at the same time taking us beyond the bounds of the actual world, we should explore them, and, if they prove to be consistent with the facts, adopt them in preference» (ISP 246).

Meanwhile, and it may be a very long meanwhile, the United States must be, and must be seen to be, the uncompromising champion of human rights, including the first and the font of all rights, which is religious freedom.

Needless to say, the mainstream of process thought has insisted instead that it is the «block universe» of classical theology which is irreconcilable with human freedom.

We must not seize the sovereignty pole and block out the human freedom pole, or vice versa, which would violate the Bible's integrity.

A political decision, namely, against a state which as a totalitarian state can not recognize any task, proclamation and order other than its own, nor acknowledge any other God than itself, and which therefore in proportion to its development had of necessity to undertake the oppression of the Christian church and the suppression of all human right and freedom.

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.

It is connected to the sexual revolution, and it is connected to a human desire in terms of a freedom that knows no bounds other than that which is assigned by the conventions of the day.

Voobus points out that statements emerge again and again which reveal Ephrem's keen interest in and his vigorous stand for the human being's freedom.

Our calling is to invite all to turn from gods which are even less than human, and from idols like power, profit, property, creed, class, caste, language, race, success, technocratic progress, managerial efficiency and the ego, and thus experience the fulfilling realization of God's Reign which consists in justice, freedom and fellowship, tender love, universal compassion and equitable sharing of resources.

From our freedom comes our human responsibility, which makes us persons instead of things and opens the door to all the highest achievements of the human spirit.

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.

But it does not for a moment negate our creaturely freedom, to which we have made reference, nor does it minimize human dignity and responsibility for what is done in the world.

This brings us to a consideration of the freedom which our analysis also reveals as integral to human existence.