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Read through the most famous quotes by topic #human
جدارة الرسالات السامية تقاس عادة بما تحققه من سعادة للبشر تتمثل أول ما تتمثل في الأخذ بيد المضطهدين ↗
It is arguable that when Humanists, "Shook off," as people say, "the trammels of religion," and discovered things of this world as objects of veneration in their own right... they began to lose the finer appreciation of even the world itself. Thus to the Christian centuries, the flesh was holy (or sacer at least in one sense or the other), and they veiled its awful majesty; to the Humanist centuries it was divine in its own right, and they exhibited it. Now it is the commonplace of the magazine cover. It has lost its numen. So too with the cult of knowledge for its own sake declining from the Revival of Learning to the Brains Trust. ↗
He was in awe of the thirst that people had for someone to tell them that everything was going to be all right. He marveled at the gullibility and vulnerability of his fellow humans. No wonder the churches called them sheep. They were woolly-headed pack animals being herded around for the benefit of whoever knew how to control the dogs. ↗
The language of intrinsic human rights represented a significant advance beyond the previous language of world religions in terms of its universal applicability and its thiswordliness. ↗
For a considerable portion of humanity today, it is possible and indeed likely that one's neighbor, one's colleague, or one's employer will have a different mother tongue, eat different food, and follow a different religion than oneself. It is a matter of great urgency, therefore, that we find ways to cooperate with one another in a spirit of mutual acceptance and respect. In such a world, I feel, it is vital for us to find genuinely sustainable and universal approach to ethics, inner values, and personal integrity-an approach that can transcend religious, cultural, and racial differences and appeal to people at a sustainable, universal approach is what I call the project of secular ethics. All religions, therefore, to some extent, ground the cultivation of inner values and ethical awareness in some kind of metaphysical (that is, not empirically demonstrable) understanding of the world and of life after death. And just as the doctrine of divine judgment underlies ethical teachings in many theistic religions, so too does the doctrine of karma and future lives in non-theistic religions. As I see it, spirituality has two dimensions. The first dimension, that of basic spiritual well-being-by which I mean inner mental and emotional strength and balance-does not depend on religion but comes from our innate human nature as beings with a natural disposition toward compassion, kindness, and caring for others. The second dimension is what may be considered religion-based spirituality, which is acquired from our upbringing and culture and is tied to particular beliefs and practices. The difference between the two is something like the difference between water and tea. On this understanding, ethics consists less of rules to be obeyed than of principles for inner self-regulation to promote those aspects of our nature which we recognize as conducive to our own well-being and that of others. It is by moving beyond narrow self-interest that we find meaning, purpose, and satisfaction in life. ↗
