Sentences with phrase «as social bodies»

But unless we are parts of these things — such as social bodies or movements — or use those words in a historically specific way, we can not pretend that we have the authority to speak in their names, in the case of things, nor can we deny their intrinsic history, in the case of words.

I want to speak directly to the idea of the «Other» as a social body within a postmodern and postcolonial reality.

Not exact matches

Just as DiCostanzo and Sherry have built their bikes to accommodate older bodies, they have also built Pedego to accommodate skill deficits — chiefly in technology and social media — among some of their dealers.

This shift towards inclusivity is good news for any parent that wants to raise their children as strong, unique individuals — even in the era of online body - shaming and unrealistic expectations promoted by social media.

In it she lays out a pile of fascinating research that shows social connection impacts not just your mood and your professional success, but your body as well.

It's environmentally and community friendly: A recent story in the LA Times focused on the growing body of social science indicating that «women consistently (highly) rank values strongly linked to environmental concern — things such as altruism, personal responsibility and empathy.»

While it also doesn't necessarily kill, it does damage to the human body as a social creature.

When James characterized «reality» as made up of eaches and suches, of concrete particular facts and abstract relational concepts, he added a third element: «the whole body of other truths already in our possession» (P 96), the «ancient stock» of truths I have called our «social canon.»

It can be shown, on the contrary, that just as the natural sciences yield a comprehensive view of man, so the picture of human nature provided by the social sciences is that of a three-fold integration of body, mind, and spirit.

If we view the soul as an effective social system for the procurement of intense experience, we can legitimately apply to it Whitehead's statement in «Immortality» that «the more effective social systems involve a large infusion of various soils of personalities as subordinate elements in their make - up — for example, an animal body, or a society of animals, such as human beings» (IMM 690).

Thus there is a remarkable congruence among the three levels of bodied experience — personal, social, and cosmic — that a group identifies as systems within which life occurs.

In general it may be said that just as the early Hebrews had never in their thinking broken up the social mass so as clearly to visualize the individual, they never had broken up the individual so as to distinguish between what we should call «soul» and «body.»

The Church of England in its report Faith in the City and in other reports has shown considerable awareness of social problems and some Christians have taken effective and imaginative action to help those in need in Britain and abroad, through bodies such as Shelter, Crisis or Christian Aid.

Once the theologian could speak of the church as a truly human communal and social body, and perhaps the Catholic theologian can still do so, but I see no way by which the Protestant theologian at this time can speak both honestly and positively about the church.

But the truth is that willingness to apply these counsels of love strictly (not of course as if they were a law, a code, a set of rules) will turn human relations upside down and provoke harsh reactions in the body social.

The persons being formed are fully as concrete, as deeply particularized by history, by social location, by being bodies as is this school.

Modern ecclesiology, sanctioned by Vatican II, does not start its description of the nature of the Church, like Bellarmin, with its social organization, but with the people of God, the mystical Body of Christ, primarily constituted by the unity of the justified in the Holy Spirit, the community of the redeemed, as distinct from their organization in a «society».

The doctrine of the church as the body of Christ declares that human life is primarily social and not individualistic.

Stillman is alive to the orgiastic possibilities of the disco — in one scene that «your body, my body, everybody» song is playing, and it's clear that not a few of the Club's patrons gay and straight would regard the more intense dance clubs of today as an improvement, but his own Club makes the more social pleasures available alongside the more primal ones.

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.

Thus the Holiness family includes pockets of influence within Methodism (many camp meetings and some educational institutions), pre-Civil War perfectionist antislavery radicals like the Wesleyans and Free Methodists, such products of the National Camp Meeting Association as the Church of the Nazarene and the Pilgrim Holiness Church, social - service movements like the Salvation Army, a synthesis of Holiness theology and a Campbellite - like ecclesiology in the Church of God (Anderson, Indiana), as well as a host of smaller bodies.

As a woman, I care about the economy, men making decisions about my body and my social security check which I just started receiving in August.

Le Goff's body of work, then, stands as a challenge to historians who argue for the Italian Renaissance and Reformation as a break that unleashed a series of forces, intended or not, ultimately leading to the current social imaginary.

But it came to be associated not only with religious but also with caste political overtones, and came into conflict with the anti-Brahmin movements of depressed castes who were organizing separately for separate political strength to bring about cultural and social change aimed at elevating their status in the body politic; it also made the conversion into other religious communities, of the depressed sections of Hinduism as well as of the Tribals partially Hinduised and moving more fully in that direction, to be seen as a weakening of the Hindu community and a strengthening of other religious communities as political entities.

That collective emphasis, that understanding of man as fundamentally social, was derived from the classical conception of the polis as responsible for the education and the virtue of its citizens, from the Old Testament notion of the Covenant between God and a people held collectively responsible for its actions, and from the New Testament notion of a community based on charity or love and expressed in brotherly affection and fellow membership in one common body.

I still think if we want a social institution then churches should support that while keeping the Church (body of Christ i.e. believers) as Christ intended.

Conversely a universal orientation may be qualified by national, social, or other criteria, as in the case of the national religious bodies in Eastern and Western Christianity, in Islam, and in Buddhism.

And third, the way of love is to put the emphasis on a positive respect for one's body as the temple of God's spirit, on one's money as held in stewardship from God for constructive uses, on one's mind as needing to be kept clear and vigorous for God's service, on one's spirit and all one's social contacts as best finding active expression with «relaxation and warm fellowship» through channels that require no artificial stimulation.

Here, perhaps due more than to any other single factor, to the doctrine set forth in their scriptures, of the «Gathering of the Saints,» they tended to draw together into a compact social body, building their own communities as they did at Kirtland, Ohio; in Jackson County, Missouri; at Far West, Missouri; at Nauvoo, Illinois; and finally in Utah.

If human beings could communicate among themselves by direct sympathy, then they would be as mutually dependent upon each other as the body and mind are; and this condition would deny individual persons freedom and distinct individuality over against one another.26 Although the relationship between one's body and mind seems to be immediately social, Hartshorne holds that interchange between human minds is almost never by direct contact and generally through mediation of vibrating particles of air and other kinds of «matter.»

The notion of the people, i.e.Minjung, and of small - scale movements and initiatives which represent them, is from the Christian point of view partly a socio - ecclesial vision in the sense of a theological appraisal of the church as social reality in the larger body politic, and partly eschatology in the sense of a vision of the ends worked out within, and ends which extend beyond, human history.

In short, as engaged Catholics, both lay and clerical, took the measure of the social transformations of modern economic and political life, they began to develop a body of reflection, properly called social Catholicism.

John Paul IPs own writings did much to develop a new «personalist» vision of Catholic moral, spiritual and social teaching, although not perhaps a clear anthropology or philosophy of human nature as body and soul.

The most remarkable aspect about this reaction is that the Moynihan report itself took great pains to identify white bigotry as the fundamental cause of the breakdown of the black family: «There is a considerable body of evidence,» says the report, «to support the conclusion that Negro social structure, in particular the Negro family, battered and harassed by discrimination, injustice, and uprooting, is in the deepest trouble.»

Factors in the struggle of a people to exist as a corporate body are set forth in the four - function paradigm of Talcott Parsons.10 Although the adequacy of his analysis is challenged by other theories, especially those focused upon social change, 11 Parsons's model provides a useful delineation of the actions implicated in a group's toil to perpetuate itself.

[Thus] the statements of the ecclesiastical magisterium furnish us with a precise description of the extent of social justice as the general norm of the life of the entire social body.

All great Christian writers assign considerable significance to such experience, Luther and Calvin as well as Teresa or John of the Cross, and for good reason, for without some experience, however humble, few people would be religious, particularly today now that the social pressure for actively belonging to a religious body has become so much weaker.

Even more perfectly than the human soul with its field of activity can be said to overlap the field of activity proper to the brain and through the brain the other interrelated fields of activity within the human body, so God as the soul of the universe shares a common field of activity with the universe as an all - encompassing social totality.9

Shouldn't an analysis of congregations and social change take seriously a congregation's own theological identity and self - understanding as «the people of God,» the «body of Christ,» or as a «sacramental community of God's grace to the world»?

Of course, where these differences remain, they often do so only as fragments of more full - bodied social and moral systems.

Local loyalty apart from, and over against, the whole body of Christ, Christ himself condemns as social sin.

Should the church, understood as a separate religious congregation or faith - communion, also set itself as a separate social and political community, or should it consider itself as a ferment in all social communities and the larger pluralistic secular society without itself becoming a communal body?

Obviously there are social benefits that come as a result of gathering together, but a church that is so inwardly focused that it resembles a club more than a body of believers seeking to incarnate God's will in the world, is not something I'm looking for.

The powers of the world are just as threatened by God's power to heal bodies as by God's power to establish social justice.

But a body of newer work on the apostle — including, perhaps, as Hurtado notes, Wright's own new books (which I haven't had the chance to finish reading yet)-- reveals that Paul may, after all, look less like a liberal Westerner than the New Perspective has taught us to think and more like a Christ - haunted figure whose radical social practices arose directly from his pioneering, innovative thinking about the identity and achievement of Jesus Christ.

In body, in conceptualizing the Trinity uses process thought to account for God's nature and power as social in a challenge to substantialistic metaphysics.

First, it would seem to need to use some body of critical social theory as a tool to help unmask and analyze unjust distributions of power; and second, it would seem to need rigorous and critical reflection, such as is found in the second position, to examine what it means to say that we experience God in experiences of personal relationship and indeed how that could be possible.

From time to time thinkers and pastors, identified at the time by authority as «heretics», seen by others as prophets, and by some historians now as social revolutionaries, reached the conclusion that the Christian Gospel spoke of a body of Christians, of an incipient «Church», of a kind far removed from the type of political and economic structure maintained by Roman Canon Law.

It is at least conceivable that liberal societies such as West Germany, Great Britain, France, and the United States pay a more just respect to the rights of persons on the one hand and, on the other hand, to the building up of intermediate social bodies through reflection and choice than do some existing Catholic countries.

As part of our commitment to responsible marketing, we comply with the social responsibility policies established by DISCUS — the Distilled Spirits Council for the United States and spiritsEUROPE — the European representative body for producers of spirit drinks, which set out the principles we maintain in all of our sales and marketing activities, including advertising and promotional programmes.