Quotes About Human

Compassion is essential for any type of relationship between anybody – human to human, human to dog, human to cat, human to bird.

Human social life, I suggest, is the magma that erupts and builds up, so to speak, at the fault lines where natural human capacities meet and grind against and over natural human limitations…. This meeting of powers and limitations produces a creative, dynamic tension and energy that generates and fuels the making of human social life and social structures…. It is real human persons living through the tensions of natural existential contradictions who construct patterned social meanings, interactions, institutions, and structures.

The test of the life of a saint is not success, but faithfulness in human life as it actually is. We will set up success in Christian work as the aim; the aim is to manifest the glory of God in human life, to live the life hid with Christ in God in human conditions. Our human relationships are the actual conditions in which the ideal life of God is to be exhibited.

To become fully human means learning to turn my gratitude for being alive into some concrete common good. It means growing gentler toward human weakness. It means practicing forgiveness of my and everyone else's hourly failures to live up to divine standards. It means learning to forget myself on a regular basis in order to attend to the other selves in my vicinity. It means living so that "I'm only human" does not become an excuse for anything. It means receiving the human condition as blessing and not curse, in all its achingly frail and redemptive reality.

In olden times when there was a war, it was a human-to-human confrontation. The victor in battle would directly see the blood and suffering of the defeated enemy. Nowadays, it is much more terrifying because a person in an office can push a button and kill millions of people and never see the human tragedy that he or she has created. The mechanization of war, the mechanization of human conflict, poses an increasing threat to peace.

For us democracy is a question of human dignity. And human dignity is political freedom, the right to freely express opinion and the right to be allowed to criticise and form opinions. Human dignity is the right to health, work, education and social welfare. Human dignity is the right and the practical possibility to shape the future with others. These rights, the rights of democracy, are not reserved for a select group within society, they are the rights of all the people.

The question is wholly other, deeper and equally relevant to all: whether we shall, by whatever means, succeed in reconstituting the natural world as the true terrain of politics, rehabilitating the personal experience of human beings as the initial measure of things, placing morality above politics and responsibility above our desires, in making human community meaningful, in returning content to human speech, in reconstituting, as the focus of all social action, the autonomous, integral, and dignified human "I."

Now the goodness that we have to consider is clearly human goodness, since the good or happiness which we set out to seek was human good and human happiness. But human goodness means in our view excellence of soul, not excellence of body.

In other words, people should be placed in parks within ecosystems instead of parks placed in human communities. We need vast areas of the planet where humans do not live at all and where other species are free to evolve without human interference. We need to radically and intelligently reduce human populations to fewer than one billion.

When I woke up in you, Cassie. I wasn't fully human until I saw myself in your eyes." And then there are real human tears in his real human eyes, and it's my turn to hold him while his heart breaks. My turn to see myself in his eyes.

When comparing human memory and computer memory it is clear that the human version has two distinct disadvantages. Firstly, as indeed I have experienced myself, due to ageing, human memory can exhibit very poor short term recall.

America is a new kind of society that produces a new kind of human being. That human being—confident, self-reliant, tolerant, generous, future-oriented—is a vast improvement over the wretched, servile, fatalistic and intolerant human being that traditional societies have always produced.

Human rights and international criminal law both illustrate the contradictory potential of international law. On one level, the imposition of human rights norms is a restraint on interventionary diplomacy, especially if coupled with respect for the legal norm of self-determination. But on another level, the protection of human rights creates a pretext for intervention as given approval by the UN Security Council in the form of the R2P (responsibility to protect) norm, as used in the 2011 Libyan intervention. The same applies with international criminal accountability.

Now take a human body. Why wouldn't you like to see a human body with a curling tail with a crest of ostrich feathers at the end? And with ears shaped like acanthus leaves? It would be ornamental, you know, instead of the stark, bare ugliness we have now. Well, why don't you like the idea? Because it would be useless and pointless. Because the beauty of the human body is that is hasn't a single muscle which doesn't serve its purpose; that there's not a line wasted; that every detail of it fits one idea, the idea of a man and the life of a man.

It cannot be emphasized too strongly that Christianity has a vested interest in human misery. Christianity, perhaps more than any religion before or since, capitalized on human suffering; and it was enormously successful in insuring its own existence through the perpetuation of human suffering.

There is at the moment in the world a battle going on between those who are pursuing materialistic paths-globalizers of economic growth and those hell-bent on this 'big is better' idea-on the one hand, and on the other hand those who are dedicated to spiritual renewal, more small-scale development, more human scale, more sustainability, more crafts and arts. Where human beings are not just sold to companies and money and those kinds of things. Where human beings have a sacred path.

Our global institutional arrangements - the basic ground rules that govern our world economy - are human-made. They don't exist naturally, nor are they God-given. We make these rules, those of the WTO [World Trade Organization] Treaty for instance, which fill tens of thousands of pages. These words have been strung together by human beings and are also interpreted and enforced by human beings.

...the chief cause for the impending collapse of the world - the cause sufficient in and by itself - is the enormous growth of the human population: the human flood. The worst enemy of life is too much life: the excess of human life.

I think that every educator, indeed every human being, is concerned with what is true and what is not; what experiences to cherish and which ones to avoid; and how best to relate to other human beings. We differ in how conscious we are of these questions; how reflective we are about our own stances; whether we are aware of how these human virtues are threatened by critiques (philosophical, cultural) and by technologies (chiefly the digital media). A good educator should help us all to navigate our way in this tangled web of virtues.

We believe human begins have existed for only a small fraction of cosmic history, because human race has been improving so rapidly in knowledge and technology that if people had been around for millions of years, the human race would be much further along in it's mastery.

Human security comes only with human rights and the rule of law. Human rights are the basis for creating strong and accountable states without which there can be no political stability or social progress.

The cost in human lives and suffering is so high that we all have to work to end violence and oppression once and for all. We have to proclaim that every human being is equal, in dignity, in freedom -and, as the first article of the Universal Declaration of Human Rights states, we have to live in a spirit of brotherhood.

The planet Earth in its present mode of florescence is being devastated. This devastation is being fostered and protected by legal, political and economic establishments that exalt the human community while offering no protection to the non-human modes of being. There is an urgent need for a Jurisprudence (system of governance) that recognizes that the well-being of the integral world community is primary, and that human well-being is derivative - an Earth Jurisprudence.

If this being is omnipotent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also His work; how is it possible to think of holding men responsible for their deeds and thoughts before such an almighty Being? In giving out punishment and rewards He would to a certain extent be passing judgment on Himself. How can this be combined with the goodness and righteousness ascribed to Him?

We come here because we too feel a responsibility for the human community. To preserve and develop a human quality of life is the common responsibility of us all. It is not fitting that those concerned with the various aspects of the human be alienated from each other. Both you and ourselves represent forces too profound and aim at objectives too significant for either of us to succeed completely without the assistance of the other. The urgency of our work impels us to get on with our common task lest a new period of disaster erupt over the Earth.

Unless the distant goals of meaning, greatness, and destiny are addressed, we can't make an intelligent decision about what to do tomorrow morning -- much less set strategy for a company or for a human life. Nothing is more practical than for people to deepen themselves. The more you understand the human condition, the more effective you are as a businessperson. Human depth makes business sense.

What can the redwoods tell us about ourselves? Well, I think they can tell us something about human time. The flickering, transitory quality of human time and the brevity of human life - the necessity to love.

It is no coincidence that a rebirth of psychedelic use is occuring as we acquire the technological capability to leave the planet. The mushroom visions and the transformation of the human image precipitated by space exploration are spun together. Nothing less is happening than the emergence of a new human order. A telepathic, humane, universalist kind of human culture is emerging that will make everything that preceded it appear like the stone age.

My thesis is that morality exists outside the human mind in the sense of being not just a trait of individual humans, but a human trait; that is, a human universal.

Look at the Israel-Palestine conflict, for example. If you look at a map from 1947 to now, you'll see that Israel has gobbled up almost all of Palestinian land with its illegal settlements. To talk about justice in that battle, you have to talk about those settlements. But, if you just talk about human rights, then you can say, "Oh, Hamas violates human rights," "Israel violates human rights." Ergo, both are bad.

God can say to His believers, 'I am divine and human,' and His believers can reply, 'Praise You, Lord. You are divine and human, and we are human and divine.'

What a wonderful phenomenon it is, carefully considered, when the human eye, that jewel of organic structures, concentrates its moist brilliance on another human creature!

A human being becomes human not through the casual convergence of certain biological conditions, but through an act of will and love on the part of other people.

I do not teach history in my films. I don't have a linear point of view or argument. What I do in my films is to live the human experience; human, whether in Nazareth or anywhere else in the world.

The older I get, the more I realize the importance of exercising the various dimensions of my body, soul, mind, and heart. Taken together, these aspects give me a sense of wholeness. I want to be a whole human being rather than one who limps on one leg because I don't know how to use all of my parts. Intellectual, emotional, and physical activity are not separate entities. Rather, they are dimensions of the same human being.

There is no doubt that human survival will continue to depend more and more on human intellect and technology. It is idle to argue whether this is good or bad. The point of no return was passed long ago, before anyone knew it was happening.

Understanding human nature is the highest knowledge, and only by knowing it can we know God. It is also a fact that the knowledge of God is the highest knowledge, and only by knowing God can we understand human nature.

How do you get from, "We do not know whether this is protectable human life," to "Therefore, we will not protect it?" Wouldn't the logic just as likely (some would say far more likely) be, "Since we do not know whether this is protectable human life, therefore we will protect it?" Why does the judicial uncertainty about the humanity of the unborn lead to unbridled license to destroy it?

There is a powerful need for symbolism, and that means the architecture must have something that appeals to the human heart. There is a powerful need for symbolism, and that means the architecture must have something that appeals to the human heart

Indeed, the only truly serious questions are ones that even a child can formulate. Only the most naive of questions are truly serious. They are the questions with no answers. A question with no answer is a barrier that cannot be breached. In other words, it is questions with no answers that set the limit of human possibilities, describe the boundaries of human existence.

The science of political economy is essentially practical, and applicable to the common business of human life. There are few branches of human knowledge where false views may do more harm, or just views more good.

My world of human beings had perished. I was utterly alone in the world and for friends I had the streets, and the streets spoke to me in that sad, bitter language compounded of human misery, yearning, regret, failure, wasted effort

mostly we've had to found ways to amuse ourselves." "Really?" Valkyrie asked. "Like what?" Plight's smile faded. "Like human sacrifice." He grabbed one arm and Lenka grabbed the other and Valkyrie cried out. Then they both let go. laughing. "Naw," Plight said, we just play board games." ..."she fell for it!" gasped Lenka. "She fell for the human sacrifice bit!

Human rights rest on human dignity. The dignity of man is an ideal worth fighting for and worth dying for.

Perhaps, she says (Madame de la Rougierre), Other souls than human are sometimes born into the world & clothed in human flesh.

Human artifacts not only include material structures and objects, such as buildings, machines, and automobiles, but they also include organizations, organizational structures like extended families . . . tribes, nations, corporations, churches, political parties, governments, and so on. Some of these may grow unconsciously, but they all originate and are sustained by the images in the human mind.

From the biological standpoint, people deprived of the human moment in their day-to-day business dealings, actually in all domains of their lives, are losing brain cells - literally - while those who cultivate the human moment are growing them.

The morality of the 21st century will depend on how we respond to this simple but profound question: Does every human life have equal moral value simply and merely because it is human?