Sentences with phrase «as early societies»

As early societies developed agriculture, these cats moved in to prey on the rodents that were attracted to stores of grain.

Not exact matches

The demutualisation was opposed by a group of members, some involved in the founding of the society in the early 1960s to offer an alternative to banks, which at the time were regarded as unfriendly to consumers.

We invest much less in young children, and that stems largely from the fact that most other advanced economies view early childhood education, child care and other benefits targeted at parents with young children as «public goods,» meaning investments that, absent public support, would be insufficiently made from the perspective of society's well - being.

Like the technocratic progressives in the early 20th century, one can easily see how Silicon Valley's masters of the universe might see themselves as best able to «manage» society.

As Imbruglia notes, the utopian vision of the Paraguayan missions was created by the Jesuits themselves: In widely circulated accounts, Jesuit authors described how once - «savage» Indios «became different men» through their conversion and joined a «perfect society» resembling the early Church.

As R. H. Tawney, a British socialist of an earlier generation, wrote: «It is the condition of economic freedom that men should not be ruled by an authority which they can not control» (The Acquisitive Society).

It is, however, a mentality that Dawson seeks to capture, and he grounds it historically in the emergence of late medieval / early modern urbanites whose place in society Dawson thinks contributed to a view of persons as isolated individuals, disconnected from the land and from one another.

Puritanism's doctrine of grace supported the highly developed individualism that gave credence to the representation of early American society as a voluntary community of the consenting elect.

The current interest in practical theology may be seen as a return to the earlier effort to develop a comprehensive, integrated understanding of the life of faith in contemporary society.

In such a materialistic society, the Church MUST reclaim the strong language used by early church leaders to warn of the potential dangers of wealth, and we MUST be more careful of proclaiming all wealth as an undisputed blessing from God.

To call for religious warfare, as some of them do, is to recall the religious wars of earlier centuries that unraveled civil society and led thoughtful people to the conclusion that religion in public is inescapably divisive and destructive.

And as we noted earlier, this gives rise in his scheme, to structured societies of Societies, etc..

As I said earlier, you can not have a fair society unless you have an economy which is growing, where people can get work, earn their own money, look after themselves and their families.

Given the latest medical data concerning the distinct characteristics of the fetus and its ability to survive outside the womb at a startlingly early age, it is little wonder that in the past few years several of the denominations that once took a more open position on abortion have retreated somewhat: the Presbyterian Church (U.S.A.) is now studying the issue; in a 1980 statement on social principles, the UMC moved to a more qualified position; the Episcopal Church and the recently formed Evangelical Lutheran Church in America seem to be in the process of toning down their earlier positions (or those of a predecessor body) The Lutherans defeated a resolution in their 1989 Assembly which would have been consistent with the liberal position of the LCA predecessor body, and a 1988 Lutheran - Episcopal dialogue report refers to the fetus as «embryonic humanity» with claims on society.

Reversing what she sees as a trend among historians, Pagels focuses not on the ways in which Christians were similar to their «pagan neighbors» (an emphasis useful in overcoming overstatements about the uniqueness of the early church), but instead explores, in Tertullian's phrase, the «peculiarities of the Christian society.»

The usual assertions are (1) that this kind of religion is today on the defensive; (2) that the defensive posture is occasioned by the flourishing of «conservative churches» (although the alleged liberal enervation is also seen in more autonomous terms); (3) that the growth in religious conservatism and conservative churches is itself the result of widespread reaction against «secular humanist» values and against those who hold such values; (4) that our society as a whole has been experiencing a breakdown in moral consensus, a loss of moral coherence somehow connected with a decline in oldline Protestant dominance; and (5) that some or all of these happenings have been quite sudden, so that the early 1960s can be taken as a kind of benchmark — as a time before the fall.

As T. V. Philip observes, almost all of those who went out as missionaries in the earlier period were «a distinctive social class in British society... of craftsmen, small traders, shoe makers, printers, ship builders, school teachers...» William Carey, for instance, plied the trade of a cobbler to supplement his meagre earnings as a village school teacher and Baptist pastoAs T. V. Philip observes, almost all of those who went out as missionaries in the earlier period were «a distinctive social class in British society... of craftsmen, small traders, shoe makers, printers, ship builders, school teachers...» William Carey, for instance, plied the trade of a cobbler to supplement his meagre earnings as a village school teacher and Baptist pastoas missionaries in the earlier period were «a distinctive social class in British society... of craftsmen, small traders, shoe makers, printers, ship builders, school teachers...» William Carey, for instance, plied the trade of a cobbler to supplement his meagre earnings as a village school teacher and Baptist pastoas a village school teacher and Baptist pastor.

Experiences from early youth, say, get shunted off into a byway of the brain and fester as uneasy memory traces, exerting only a negative prehensive effect on the regnant society.

Critics such as James Burtchaell, whose book The Dying of the Light was reviewed in these pages by Ralph C. Wood (February 3 - 10), have simply not indicated realistically how, in the face of massive changes in society, church and human knowledge, church - related colleges could have maintained their traditional church - relatedness in all its 19th - or early 20th - century glory.

Some early black congregations began as benevolent societies, and all of them were concerned for the welfare of the sick, the widowed and the orphaned.

In most sections of Australian society in the early 1960s, the «White Australia Policy» was regarded as a success for white supremacy.

Cobb prepares for this analogy early in his book; during his first discussion of societies (p. 41) he uses a molecule as his example of an enduring object.

Christian is here speaking of the concept «event» as used in Whitehead's earlier works; the term doesn't change its reference in the later works, though it practically drops out of the picture as being a less than ultimate concept (corresponding to the notion of a structured society) which gives way to the category of «actual entity» as the term descriptive of ultimate, concrete reality.

The question arising out of this experience is not, as in the Reformation, the question of a merciful God and the forgiveness of sins; nor is it, as in the early Greek church, the question of infinitude, of death and error, nor is it the question of the personal religious life, or of the Christianization of culture and society.

Although pure mathematics and impure practice thus combine to suggest that living things, human selves and societies, should not be pictured on the model of Chepstow Castle — as though they were ping - pong balls, single shells that either insulate or shatter — our generalized common - sense notions of inside and outside by and large remain early Norman in their simplicity.

As noted earlier, in our modern, pluralistic society there is a fragility of meaning.

As a result of immigration and intermarriage it early became an ethnically plural society.

Every few years, beginning in 1967 with Death at an Early Age, Kozol has brought forth another book exposing what he regards as some grave injustice of American society.

In the later 1950s, as I matured within the loving bonds of that society, Africa became for me not one side of a bridge but a whole sphere of redemptive life, sustaining within itself those features which earlier I had felt must come from outside.

Jesus» teaching was not «social,» in our modern sense of sociological utopianism; but it was something vastly profounder, a religious ethic which involved a social as well as a personal application, but within the framework of the beloved society of the Kingdom of God; and in its relations to the pagan world outside it was determined wholly from within that beloved society — as the rest of the New Testament and most of the other early Christian literature takes for granted.

J. K. Elliott, who prepared the comprehensive translation of such early texts notes: «These apocryphal books are of importance as historical witnesses to the beliefs, prayers, practices, and interests of the society that produced and preserved them.

By the early 1830s, through the persuasive evangelism of Walter Scott and through union with Barton Stone's Christian movement, what had begun as a voluntary society became a rapidly expanding association of churches.

One of the early peace groups to draw a connection between feminism and peace was the Garrisonian wing, of the New England Non-Resistance Society in the 1830s, including among its members such prominent early abolitionist - feminists as Maria Weston Chapman, Lucretia Mott and William Lloyd Garrison himself.

As shown earlier, Boff developed his trinitarian theology in opposition to a hierarchical and authoritarian society and church.

Unlike others, such as Davenport - Hines, who complain about their societies being infected by the American disease, we were early on inoculated against our excesses.

In broad outline, therefore, it appears that the ethical teaching given by the early church was pretty closely related to the general movement in Greco - Roman society towards the improvement of public morals as it was undertaken in the first century by various agencies.

16An earlier version of this paper was delivered as the plenary address at the annual meeting of the Society for the Advancement of American Philosophy in Evanston, Illinois in March 1989.

As stated earlier, the questionnaire returns and the responses of the conferees indicate clearly strong relational needs — personal, interpersonal, individual, and societal — involving all the structures of life and society.

This meant for the earliest disciples a basic renunciation of the struggle for existence, implemented by a complete break with the power structure of society: the automatic prerogatives of the chosen people, the security of the holy tradition, the comfort of established religious organization and clergy — all such props, controlled by man and as a result constantly available to him for securing his existence, were in principle eliminated.

The central issue in the early debates between Fundamentalists and Modernists was on the question whether the gospel should emphasize as the essence of the gospel, deliverance of the humans from sinfulness or affirmation of the human vocation to creativity and cooperation with God in recreating nature and society according to the purpose of God.

They could be interpreted as saying nothing different from what Whitehead asserts, namely, that in the case of a society the form or character common to the entities is derived by all subsequent ones in their prehension of earlier ones.

This may be seen as a return to an earlier effort to develop a comprehensive, integrated understanding of the life of faith in contemporary society.

William Glasser captured the sum and substance of the quest for our own day as early as 1969 when he stated that «certain moral values can be taught in school if the teaching is restricted to principles about which there is essentially no disagreement in our society» (emphasis added).

Socialism arose in Europe as a critique of industrial society early in the 19th century.

It seems ok for muslims to beat there wifes for showing to much skin in Public, that is an expression of their morality, conversley in western societies it seems ok that we can dress our young kids up as adults early and show countless degrading images of women across the media.

As tyrannical kingship had taken the place of paternal chieftainship and a stratified society based on slave labor had crowded out earlier equality, so the social organization of Israel continued to take form from the patterns of the day.

This individualism dominated thought about society throughout the early modern period and has shaped much of late modern thought as well.

I came to London as a young Catholic in the early 1980s — when belief in God was coming under attack not only from the secular establishment, which has always been philosophically materialist, but from the «fittest» members (in a Darwinian sense) of an increasingly materialistic and self - satisfied society.

This is a change from earlier years, when the mass media were less integrated and functionned primarily as tools of communication for society's use.

Motivation for this new type of person will be drawn from the theology we discussed earlier, in which God is seen as caring for all, Jesus is a brother to all, the spirit is present universally, the earth is our common mother, and society and history are where we can meet God in service to others.