Sentences with phrase «in the complex societies of»

The Qur» an, which was revealed almost fourteen centuries ago, and the Traditions concerning the Prophet who lived that long ago exclusively in a desert society can not serve as explicit guides for every situation which might arise centuries later, and especially in the complex societies of the present day.

In the complex societies of the early 21st century, this means that as humans go about...

Yet I believe that the help the profession can supply gives the profession a basis for its existence in our complex society of people.

Not exact matches

For example, in March, Equitable Life Assurance Society of the United States sold Growers Square, a 191,000 - sf, three - building office complex in Walnut Creek, California, to Invesco Realty Advisors for $ 41 million.

Knowledge of economic history is critical for good policy making because, as valuable as it is to understand models and theories, in real life policies have to be made in societies that are complex and have political and sociological considerations to take into account.

In the Enlightenment view of the world, ethical issues regularly get reduced to issues of civil liberties, which is increasingly being shown to be a far too simplistic category to guide society in dealing with such complex moral problems as incest, abortion, divorce, and substance abusIn the Enlightenment view of the world, ethical issues regularly get reduced to issues of civil liberties, which is increasingly being shown to be a far too simplistic category to guide society in dealing with such complex moral problems as incest, abortion, divorce, and substance abusin dealing with such complex moral problems as incest, abortion, divorce, and substance abuse.

Rather, society is a never - ending work - in - progress constructed through the ongoing strivings of living and breathing human beings whose motives are psychologically complex and culturally specific.

Secondly, however, and more importantly for the purposes of this article, Ford's stipulation that natural compounds are larger or more complex actual entities rather than structured societies implicitly confirms the entitative or substantialist understanding of actual occasions criticized in the opening paragraphs of this article.

Hence, even in this highly complex case, it is the collective agency of the entire structured society or overall field of activity which is at work to support a «thread of personal order» among the living occasions.

Indeed, in a complex society where no one can grasp more than a few of the details, some of the most important practical theology will have to be done by specialists in medicine, law or business, or by theologians and ethicists whose training equips them for specialized roles in those institutions.

To fill the gap left by a weakened church, people are not only experimenting with both new and ancient forms of the spiritual and psychic life; they are searching for religious books that deal with the complex problems of society in personal, direct and simple ways.

Freedom or context - independence arises in consequence of this complex integration of societies at many levels (PR 105f.

Mentality is not the novel capacity of a complex living society which is absent in its constituent occasions.

I shall return to how he suggests we understand value arising from what is being called, in his peculiar way a «society,» but the point from Adventures of Ideas is clear enough: however we learn to appreciate the status of a complex whole comprised of constituents, it must be construed in a manner which permits that complex whole to serve in turn as constituent within a larger and more complex level of organic whole.

Laudably, and perhaps surprising to some, the makers of this documentary understand that a key factor in any society's struggle to maintain adequate complex adaptive systems, ours included, is the stories that we tell.

These, he discovered, could also provide a framework for understanding complex processes in any domain of experience, including human societies.

The mental pole of complex presiding occasions permits great individual initiative to be expressed with unrivalled intensity, originality, and depth, all because their dominant strands are nestled in a structured subservient hierarchy of societies.

In contrast to suburbia, the traditional city is a complex institution designed to address and transform the unpleasant aspects of human life by means of community, culture and civil society.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

Yet, both became the making of changes in the institutional structure was not his chief concern and because his human vista was limited by the conditions of a simple peasant society east of the Mediterranean in the first century A.D., he obviously could not foresee or make pronouncements upon the vast complex of particular problems that confront Christians in today's world.

I will put Cobb back on the defensive by saying that I fail to see how the model of an all - encompassing, regionally inclusive experience is compatible with the hiddenness of competing drives, aspirations and fears which psychoanalysis reveals in the» «depth» dimension of the psyche,» by which term I mean something broader than the unified experience of the analogue to the «soul,» namely, the restless depths of the complex societies which support the regnant nexus and which have a «life» of their own, which is in some instances incorporated into, melded into the conscious experience of the occasions in the regnant society, and sometimes is not.

The great problem for democracy in a complex society is to make the voice of each citizen count in the determination of public policy.

This conception must not only be able to deal with the individual in isolation and in terms of individual complexes and aspects of his personality but also as a whole person in relation to other persons and to society.

They grow from due recognition of necessary functional differences in a complex society and from acceptance of the just requirements of membership in it.

So the point of Whitehead's example in the above passage would be that in talking about the membership of the complex structured society which is a total man, in the ordinary sense of the term, one is referring not to a subordinate society, such as the enduring object which is the life, or soul, of the man, but to all the individual actual occasions in all the subordinate societies and subordinate nexus which make up the man.

He is, rather, a very complex structured society which sustains, among many other societies, a regnant, personally ordered, subordinate society (an enduring object) which Whitehead refers to as «the soul of which Plato spoke» (Adventures of Ideas 267 — see also pp. 263 - 264 for a clear statement of the distinction between «the ordinary meaning of the term «man,» which includes the total bodily man, and the narrow sense of «man,» where «man» is considered a person in Whitehead's technical sense, i.e., as the regnant, personally ordered society which he identifies as his equivalent of Descartes» thinking substance and Plato's soul).

In a complex society such as ours, it would be impossible to detail all of the images and symbols that go into creating its commonality.

However, if he remains true to his Divine Will as reflected in the Law, it will not be sufficient for him to raise up religious truth in a sporadic fashion without any line of direction or fulfilment: «if God is the Environer of the soul of man, then from the very beginning of man there must be, within his personality and within the complex of human society a God - evoked and God directed line of spiritual truth, and good, and spiritual authority».

The secondary freedom in the study of economics consists in the deployment of a variety of models of man and society, in order to gain a wider range of perspectives on the complex events of economic life and to experiment in imagination with new and possibly better ways of directing economic planning.

It is in this complex of religiosity that the preaching of the gospel makes sense; it is this preparedness that has undergirded the spreading of the gospel like wildfire among African societies which had hitherto followed and practiced traditional religion.

In moving from this well - ordered but repressive society to forms of social life which enable these dimensions of the human spirit to emerge in more concrete relationships, we must be prepared to live within conditions which are more complex, confused, and unsettlinIn moving from this well - ordered but repressive society to forms of social life which enable these dimensions of the human spirit to emerge in more concrete relationships, we must be prepared to live within conditions which are more complex, confused, and unsettlinin more concrete relationships, we must be prepared to live within conditions which are more complex, confused, and unsettling.

Moreover, a properly governed free market is indeed an important form of economic organization, at least in a complex society, and reliance on it would be impossible if the resulting differences in distribution were canceled.

The building block electronic and protonic actual occasions are, in the case of human beings, swept into vastly more complex, Chinese box - like sets of containing societies within which there are social levels that can be identified with cells, others which answer to Aristotle's levels of tissues and organs, and which finally are presided over by what Whitehead refers to as the regnant nexus, a social thread of complex temporal inheritance which, Whitehead suggests, wanders from part to part of the brain, is the seat of conscious direction of the organism as a whole, and answers to what in Plato and Aristotle is called the soul.

Following Whitehead, we see the appearance of mass in the world as a fundamental element in the way that a complex, resilient society might approach reality and survive.

In our highly complex Western society «social help becomes increasingly a matter of political - social legislation.»

Curiously, however, the demand for the term «social justice» did not arise until modern times, in which more complex societies operate by impersonal rules applied with equal force to all under «the rule of law.»

As a totality existing in its own right, of course, the society in question may be part of a still greater society or more complex field of activity.

An individual is the society, or better, the complex of societies, in a particular locus.

This is a startling achievement in a society that finds security in featureless and easily comprehensible cultural landscapes, and consequently seeks to smooth anything too complex and particular into a barely distinguishable example of a type: just another sporting event; just another television broadcast; just another weekend distraction.

Instead of disintegrating the human person into a swarm of entities that are then reunited into the — dubious — unity of a bare «society,» the simpler and more realistic solution ought to lie in conceiving the person, steadfastly and from the beginning, as one entity, even though a complex one, as befits Whitehead's starting point.

The complex of organisations and relationships that form civil society provide the environment in which we typically experience our everyday lives.

It is the persistence of certain defining characteristics in a very complex orderly society endowed with a preeminent linear society or «soul» (n).

I am convinced that the continued and increased dominance of the complex of capitalism, utilitarianism, and the belief that the only road to truth is science will rapidly lead to the destruction of American society, or possibly in an effort to stave off destruction, to a technical tyranny of the «brave new world» variety.

The defining characteristics of personal identity reflect (and in some sense are the manner of) the resolution of this complexity.3 I think it follows that in the living person both the complex content of concrescence and the manner of integrating the content are dependent upon the environing society — so dependent that the disembodied soul appears to be in categoreal difficulty.

Society is a complex system of relationships in which a multitude off actors influence one another.

In a complex society such as ours, it would be impossible to detail all of the images and symbols that go into creating its myths.

He affirms complex societies, and societies of societies, in some of which there are dominant occasions or monads.

The historical impact of the printing press on religion shows how complex the impacts of new technologies in society really are.

Nor is it an ideology, but rather the accurate formulation of the results of a careful reflection on the complex realities of human existence, in society and in the international order, in the light of faith and of the Church's tradition.

But it strains credulity to believe that all sectors of a society as complex as our own» education, politics, the media, advertising, music, scholarship, psychology, medicine, movies, fashion, toy makers, and (unkindest cut of all) many women themselves» are conspiring and colluding against all women everywhere, which means, in many instances, against themselves.