A Quote by Lewis Mumford
The life-efficiency and adaptability of the computer must be questioned. Its judicious use depends upon the availability of its human employers quite literally to keep their own heads, not merely to scrutinize the programming but to reserve for themselves the right of ultimate decision. No automatic system can be intelligently run byautomatonsor by people who dare not assert human intuition, human autonomy, human purpose.
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The object of all religious activity is to mingle the human and the non-human, and the lower gods represent that which is cast back to the human from the non-human - human gods merely, practice-gods who embody the errors which man makes in first conceiving the non-human.
We have a greedy cycle where Human Rights Commissions fine citizens in order to pay their own salaries so they can employ more Human Rights Commissions. It's a bounty system where the prizes are business owner's heads. And so as restaurants go broke, tourists get stabbed. That's human rights in New York. And perhaps America.
The redefined physician is human, knows she's human, accepts it ... and she works in a culture of medicine that acknowledges that human beings run the system.
All human beings have a right, and duty, to be joyful. Anything that thwarts this spiritual human right goes against the very purpose of human being. Spirituality mandates us to wage a relentless war to eradicate these forces of oppression and disempowerment.
A human being would certainly not grow to be seventy or eighty years old if this longevity had no meaning for the species. The afternoon of human life must also have a significance of its own and cannot be merely a pitiful appendage to life's morning.
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.
Because a human is a someone and not a something, the source of human life must also be a Someone - not the blind, automatic forces of nature, as philosophies like naturalism and materialism tell us.
Jehovah, Allah, the Trinity, Jesus, Buddha, are names for a great variety of human virtues, human mystical experiences, human remorses, human compensatory fantasies, human terrors, human cruelties. If all men were alike, all the world would worship the same God.
The salvation of this human world lies nowhere else than in the human heart, in the human power to reflect, in human meekness and human responsibility.
Compassion is essential for any type of relationship between anybody – human to human, human to dog, human to cat, human to bird.
As soon as a man stands up and says he is right or his church is right, and all others are wrong, he is himself all wrong. He does not know that upon the proof of all the others depends the proof of his own. Love and charity for the whole human race, that is the test of true religiousness. I do not mean the sentimental statement that all men are brothers, but that one must feel the oneness of human life.
But the dignity of human life is unbreakably linked to the existence of the personal-infinite God. It is because there is a personal-infinite God who has made men and women in His own image that they have a unique dignity of life as human beings. Human life then is filled with dignity, and the state and humanistically oriented law have no right and no authority to take human life arbitrarily in the way it is being taken.
Credit is a human right that should be treated as a human right. If credit can be accepted as a human right, then all other human rights will be easier to establish.
The state is concerned with the promotion of outward righteousness arising from the individual being constrained to keep the law. The Gospel alters human nature, whereas the state merely restrains human greed and evil, having no positive power to alter human motivation.
In theory, there is nothing the computer can do that the human mind can not do. The computer merely takes a finite amount of data and performs a finite number of operations upon them. The human mind can duplicate the process
Human life is an extension of the principles of nature, and human civilization is a venture extrapolated out of human natures: man and his natural potential are the root of the entire human domain. The great task of all philosophizing is to become competent to interpret and steer the potential developmental forces in human natures and in the human condition, both of which are prodigiously fatalistic.
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