Sentences with phrase «with better ethics»

We in 2018 there are a lot more driving school with better ethics and customer service skills remember that!

PROFESSIONAL SUMMARY * Result oriented, Creative, Passionate, highly focused, experienced Pharmaceutical R&D Scientific Lead with good ethics, possessing over 15 years of experience in Formulation design, Process Development, Optimization and Scale up of various Pharmaceutical Dosage Forms, Solid Orals (IR and ER Tablets and Capsules), Liquid Orals (Solutions, Syrups and IR / ER Oral suspensions), and Parenteral formulation...

Not exact matches

Take the higher ground and prove to yourself that you can reach your goal with good morals and ethics.

«Since I knew their personalities and work ethic, it was easy for me to get them trained — far faster than employees I'd hired conventionally with better industry experience,» he says.

But my interest in this case has to do with the ethics of leadership, and I think the events described above provide for a good case - study of such.

Remember, ethics is fundamentally concerned with the choices we make — either as individuals or as companies — when those choices have an impact on people's well - being or their rights.

Our in - house ethics blogger (he really does go by @ethicsblogger) Chris MacDonald turned a moment of personal frustration with Keurig's new «2.0» single - cup coffee - brewing system into a larger point about the obligations companies have to serve their best customers, instead of trying to block competitors.

``... we ask that if you have questions, ask them; if you have ethical concerns, raise them; if you believe something to be suspicious or inconsistent with the Company's best interests, report it to the General Counsel...» [or to contact the company's outside ethics hotline provider].

Disclosure is consistent with public policy, in the best interest of the Company and its shareholders, and critical for compliance with federal ethics laws.

No matter how well the contraception ethic is preached, even if proclaimed from the president's bully pulpit, there will never be 100 percent compliance, just as there is never one hundred percent compliance with any preached ethic.

Lawyers» stubborn refusal to recognize their affinities with other highly skilled, well - educated sellers of services seems to rest either on the arrogant assumption that businesspeople have no ethics, or the dubious proposition that businesspeople invariably place short - term profit maximization ahead of all other considerations.

No to Privatization «red in tooth and claw»; yes to Public Sector without political corruption; no to Liberalization, with market exploitation; yes to Liberation from exploitative coercion; no to globalization as domination of world market with deprivation of the developmental directive of «Small is Beautiful»; yes to Universalism in sharing and caring for the suffering humanity and Good Samaritan ethic - these should be evolved and situated in Third World conditions and perspectives.

In any event, developed Christian theology rejected nothing good in the metaphysics, ethics, or method of ancient philosophy, but — with a kind of omnivorous glee — assimilated such elements as served its ends, and always improved them in the process.

too true; you're right, we are holistic people in a holistic world living holistic lives and political theory, religion, ethics, behavior, psychology, these and many others are all so inextricably intertwined with each other that it may be better to think of them as different views of the same object rather than distinct objects that are inter-related (using «object» here, of course, metaphorically)

The Christian Church — let's spell it with a capital — combining the Judaeo - Christian faith and ethic with the best of Greek thought and culture, has, at its noblest, been the guardian of our greatest tradition, the transmitter of a priceless heritage.

Some would reduce theological ethics to good feelings coupled with strategies for social change.

With more and more attention necessarily riveted on matters of morality and ethics, it is hardly a surprise that we ask about moral content as a measure of the meaning of any God - talk, and test the potency of faith claims by the difference they make for human well - being and the well - being of the wider creation.

From the perspective of those who see ethics in such cross-generational terms as never to neglect the well - being of the not - yet - born, nothing is more strikingly characteristic of Western systematic ethics than its failure to concern itself with the beautiful ones.

The critique carries over into ethics as well, with the rejection of the dualism of good and evil, right and wrong.

It is not possible to play the schooling game we all know so well, dealing with abstract principles of pastoral care or professional ethics, Jesus» parables, innovative worship, or a Sunday youth fellowship.

Successful pursuit of the global ethic project requires us to be humble about our own «little conversions,» as Karl Barth once put it, and thus to be willing to find the best in those with whom we disagree.

Here - in Genesis 1 - 11, in the Sabbath ordinance, in Proverbs, Ecclesiastes, and the Song of Songs - we find a God concerned with our play as well as our work, our aesthetics as well as our ethics.

Step literature is filled with this: You DO NOT have to believe in God, just something greater than yourself (the group, nature, common good, ethics, etc.).

In other words, mental health deals with the well - being of that which in Christian ethics is regarded as the most precious part of God's creation — personality.

If MacIntyre is captive to the terms of this disjunction, it is because, with Aristotle, he fails to distinguish adequately two branches of knowledge: eudaimonology, the object of which is human happiness and the means to attain it; and ethics, the object of which is human conduct in the light of reason as differentiating good from evil.

Perhaps the choice he has made is the correct one; yet, a greater distinction between politics and ethics might go well with the hope he affirms in his concluding paragraphs.

'' [T] he poverty of postmodern ethical relativism should be evident - a missing ethical subject and hence no possibility of genuine moral responsibility or accountability, desire as the basis for ethics, ethics as pure self - creation with the vaguest of boundaries, ethics without principle, or ethical conduct measured by how well one «copes with the flux» of the postmodern world.»

The next essay, «Christ, Reality, and Good,» is a further treatment in depth of the view that Christian ethics is not concerned with the knowledge of good and eGood,» is a further treatment in depth of the view that Christian ethics is not concerned with the knowledge of good and egood and evil.

So often Christianity is held up because of some reasoning that Christian ethics are somehow better or oringinal with Christianity.

Third, I will treat in detail the Hartshornian stance regarding abortion, a stance with which I agree, both to illustrate the aforementioned connection between moderation in metaphysics and moderation in ethics as well as to combat the charge that virtue ethics, because it focuses more on the character of agents than on their acts, is incapable of treating the really difficult issues in applied ethics.

One of the standard criticisms of virtue ethics is that it is weak when dealing with issues in applied ethics, in contrast to deontology or utilitarianism, and this because virtue theorists focus on good or bad agents rather than right or wrong acts.

The corporate trend toward articulating mission, corporate values and ethics statements, as well as attending to corporate culture and external constituencies, points to areas laden with notions of purpose, value, obligation and community - notions inherent in faith communities.

With the emergence of conscious alternatives of action, ethics becomes possible, for now some options may be experienced as better and others as worse.

I present urban form to my students in the long and large western humanist tradition that sees cities as communal artifacts that human animals by our nature make in order to live well (with all the teleological and virtue ethics implications of that tradition's notion of living well).

And he must do it all with honesty, integrity, and a good work ethic both on and off the field.

Of course, this idea of ritualized worship doesn't fit so well with the modernist assumption that reduces Christianity to an ethic.

In the early years of their long - running dialogue, Stout might well have expected Hauerwas's Christian virtue ethics to fit well with his own account of democratic virtues, the two value systems cooperating to sustain a secular democracy without yielding to the secularism of Rorty and others.

It is no good arguing with ethics for it has pure categories.

globalisation with a human face, global citizenship, sustainable development, good governance, consensus - building, global ethic, cultural diversity, cultural liberty, dialogue among civilizations, quality of life, quality education, education for all, right to choose, informed choice, informed consent, gender, equal opportunity, empowerment, NGOs, civil society, partnerships, transparency, bottom - up participation, accountability, holism, broad - based consultation, facilitation, inclusion, awareness - raising, clarification of values, capacity - building, women's rights, children's rights, reproductive rights, sexual orientation, safe abortion, safe motherhood, enabling environment, equal access, life skills education, peer education, bodily integrity, internalisation, ownership, bestpractices, indicators of progress, culturally sensitive approaches, secular spirituality, Youth Parliament, peace education, the rights of future generations, corporate social responsibility, fair trade, human security, precautionary principle, prevention...

Christian ethics starts from the position that God created the world for good and that war involves great evil, and calls us to a stewardship that enjoys much convergence based on agape as redeeming love, but also significant divergences over the best strategies to establish peace with justice.

According to this dialectic, ethics and cult are to be relegated to the realm of the law and put in dialectical contrast with Jesus, who, as bearer of the good news, brings the long line of promise to completion and thus overcomes the law.

There are good churches out there with vision and good leadership and there are churches all over the place... It was I that had to decide, was I willing to sacrifice again by working extra hours and doing hard things — I made the choice to do it better than I did before... I went back to a work ethic I learned not from Christians — but blue collar guys in field.

Even apart from this dogmatism, a special science will be likely to state its basic principles in a manner that will prevent their coordination with the basic principles of the other sciences, and with the presuppositions of religion, ethics, and aesthetics, as well as with other inescapable presuppositions of human «practice.»

Some of the ethics courses offered at Notre Dame are consistent with Catholic moral teachings and some are not: to maintain that certain moral theories are better than others might offend someone.

The creator of light and darkness, of the good and of the evil instinct, of health and sickness, confronts modern man in the unity of his numinous ambivalence with an unfathomable power, in comparison with which the orientation of the old ethic is clearly exposed as an excessively self - assured and infantile standpoint.

For example, a curriculum that seems to privilege courses having to do with religious experience, worship, spirituality, counseling, and the like over, say, systematic and philosophical theology may reveal a commitment to the assumption that God is understood effectively rather than discursively; while a curriculum relatively more rich in offerings in ethics, sociology of religion, liberation theology, and the like than in offerings in historical theology, patristics, liturgics, and mystical traditions may reveal a commitment to the view that God is better understood in action than in contemplation.

Bill's background, in contrast, causes him to feel that the essence of religion is ethics and the intelligent person can do better without the institutional expressions of religion, with all their pettiness and irrelevancies.

No man has insisted on this more vigorously than Baron von Hügel, who with all his deep faith in the fullness of our Lord's embodiment of God, was yet ever ready to maintain that in other religious traditions, and likewise in science, art, philosophy, ethics, as well as in the simple humdrum experiences of daily life, God in some way and to some degree has been found and known.

Working with development personnel and faculty, he is raising endowments for chairs in Lutheran studies, evangelical studies and Christian ethics, as well as for the Center for Religion and Society (the name was changed so as to include the Jewish studies program for which the college received a major ongoing grant).

«I need people with a good attitude, a good work ethic, who want to learn and are service - oriented.