Sentences with phrase «by social institutions»

Maclntyre underscores the point about identity being conferred by social institutions when he states that any conception of moral action must be accompanied by a sociology of the same.

35 In addition, the Court held in paragraphs 29 and 30 of that judgment that the Austrian compensatory supplement has to be regarded as «non ‑ contributory», given that the costs are borne by a social institution which then receives reimbursement in full from the relevant Land, which in turn receives from the Federal budget the sums necessary to finance the benefit, and that at no time do the contributions of insured persons form part of this financing arrangement.

Not exact matches

Developmental lending as practiced by IBC involves providing financial services (primarily loans) to aboriginal people who, for a variety of cultural and / or financial reasons, are alienated by mainstream lending institutions; approving loan applications on the basis of typical financial considerations while taking into account the potential for positive social or community outcomes; and evaluating social outcomes resulting from the loan portfolio over the long term.

A more well - rounded assessment of a trade deal like TPP would also look at whether important social institutions, including manufacturing unions, would be negatively affected by more openness to trade, and what changes to labor law we would need to make to soften the blow.

«If you continue just to add institution - by - institution guidelines, you will not create enough of an umbrella to protect anybody from the social consequences of a cyber event and, therefore, almost definitionally there will be one,» said Poloz, who expects the issue to feature prominently on the G7 agenda when Canada plays host next year.

In the last decade, the Bush Administration, seeking a Trojan Horse to privatize Social Security in the United States, applauded Chile's disastrous privatization of pension accounts (turning many over to US financial institutions) even as that nation's voters rejected the Pinochetistas largely out of anger at the vast pension rip - off by high finance.

By every means possible, we need to up our game in the restoration of trust in institutions, brands and each other, which requires recognition that one of our most vital social and economic lubricants is drying up.

Getting Going - Try a Trial The catch - 22 faced by financial service institutions is this: in order to know the value of social media, they must first try it out.

Overall, our work suggests that stability in financial markets might be improved by considering how social, environmental and procedural factors such as the release of important financial information may impact the hormone levels of traders participating in those markets, and therefore could be of benefit to policymakers intent on developing more efficient institutions.

Recognizing that money was essentially a social and legal institution, a creation of the state, the author urged the government to finance the railroads by printing its own money rather than borrowing from private banks and investors.

When government then attempts to respond to the social problems caused by the breakdown of private intermediary institutions, its new programs invariably weaken traditional structures further and make matters in some important respects worse.

That scenario of injustice became systemic, social injustice in a wicked institution like slavery, in which the very opportunity of the enslaved to reflect the imago dei (image of God) was compromised by exploitation and violence.

Our date - then - fornicate social mores run counter to the traditional claim that we should discipline our sexual instincts in accord with the limitations imposed by the institution of marriage.

By doing so, he stepped into a centuries - old debate about the origins and future of the oppressive social institution.

But some religiously orthodox wedding vendors are finding themselves compelled by the civil authorities to affirm an answer to that question that violates their religious convictions on the subject, and some religious institutions — from universities to social service agencies to private companies owned by orthodox believers — are finding themselves forced to take part in the enactment and enforcement of a moral code they are obliged to reject.

The social vision of John A. Ryan failed to penetrate the institutions of theological education, and the Protestant split between theology and «application» was mirrored in the cleavage between the Thomistic education mandated by Leo XIII and the televised pastoral assurances of Fulton J. Sheen.

The loss of a compelling sense of otherness in social institutions is accompanied by a sense that the orders we participate in are transitory, relative, or artifically constructed and controlled.

Even large and solid social institutions like AMP, for example, identified this changing attitude towards institutions (in research by Hugh Mackay).

This was followed by five subsequent phases of development in a regular pattern of succession: (1) the organization of home and foreign mission societies to channel new leadership into church planting or into the field; (2) the production and distribution of Christian literature; (3) the renewal and extension of Christian educational institutions; (4) attempts at «the reformation of manners» — i.e., the reassertion of Christian moral standards in a decadent society; and (5) the great humanitarian crusades against social evils like slavery, war and intemperance.

Nowhere have the weak social foundations of American liberal institutions been more evident than in the battered and tattered nature of the welfare state, and in the cynicism with which it is viewed by nearly the entire populace — from the wealthy to the poor, for different reasons.

Do we have in mind one in which the outer structure is changed by legislation and the realignments of social institutions?

Any moral reawakening must be accompanied by a return to markets, truth «telling institutions, and neutrality as a basis of social policy.

There are now persons in the pews who were born in the city, who are secular in their outlook, who are keenly aware of the ways in which their lives are shaped by structures which they do not control and who are concerned that their religious institutions should be active agents of social change.

Rather than finding God in institutions or in doctrine, Christians should encounter him and engage in the Kingdom of God by being on the forefront of social change.

Meanwhile, Protestant thought, influenced by the moral idealism and historical optimism of the eighteenth and nineteenth centuries, followed a similar course but moved closer and closer to a form of utopian pacifism in which war would be eliminated because of the increasing perfection of human social institutions.

Christians must ask who is harmed besides children by the collapse of social institutions and by their tyranny.

We noted that no other major institution in American society» notably the public school system, social workers, Boy Scouts, athletic associations» has been subjected to similar scrutiny, and that some experts believe that the incidence of sex abuse by priests and bishops is relatively small by comparison.

The traditional reply to this has been to make a distinction between the visible Church (the Church as a social institution) and the invisible Church (the community of those who have been restored to new life by faith in Jesus as Christ, whether they belong to the visible institution or not).

As Berger puts it, «religion legitimates social institutions by bestowing upon them an ultimately valid ontological status, that is, by locating them within a sacred and cosmic frame of reference.

The ministry in general and the Church, as community and as institution, have been highly aware that false prophets claiming immediate empowerment by the Divine always greatly exceed in number the true spokesmen for God, that there are more lying visions than authentic ones, and that personal inspirations must be subjected to social or historical validation.

It is through education, not only in schools but also in homes and in other institutions and by a variety of agencies, that individual character is formed and social patterns are» propagated.

Granted that religious forms and institutions, like other fields of human and cultural activity, are conditioned by the nature, atmosphere, and dynamics of a given society, to what extent does religion contribute to the cohesion of a social group and to the dynamics of its development and history?

There was much greater emphasis on the need to undermine religion by social and economic action rather than by direct confrontation with religious institutions and believers.

Everywhere they will be a little flock, because mankind grows quicker than Christendom and because men will not be Christians by custom and tradition, through institutions and history, or because of the homogeneity of a social milieu and public opinion, but — leaving out of account the sacred flame of parental example and the intimate sphere of home, family and small groups — they will be Christians only because of their own act of faith attained in a difficult struggle and perpetually achieved anew.

Institutions and social organizations work through the intersubjectivity created by concentric rings of participants, governed by the dynamic force of a rather fluid mission, or purpose for its being.

The Church, as the community of his followers united by his living presence as Holy Spirit, is more than a social institution; it is a divinely grounded fellowship.

Although sanctification in the life of communities and social institutions is not so clearly defined an experience as it is in the individual, Niebuhr said that old forms and structures of life may be renewed rather than destroyed by the vicissitudes of history.

That is, while institutions are more powerful than individuals, exerting greater social force, their looser and intersubjective structures lend themselves to manipulation of that social force by individuals.

For Locke, we are by nature free to invent and consent to various social institutions — such as the family and government — to satisfy our needs as emotionally free or asocial individuals.

Of course men are corrupted by evil social institutions; but if the social processes fully explain man's behavior, then the freedom which liberalism has claimed for man is denied.

We and many others made the case to our culture that traditional marriage is God's good design, that this institution, embodied by a man and a woman joining together, leads to social flourishing.

They are, for example, the Bible, creeds, confessions, theological systems, deviant heresies, moral codes, myths, buildings, social institutions — everything that has been left as an extant deposit within the developing Christian culture, and which can be studied by the historian.

Such carelessness becomes positively destructive when the term «social» no longer describes the product of the virtuous actions of many individuals, but rather the utopian goal toward which all institutions and all individuals are «made in the utmost degree to converge» by coercion.

By social systems is meant the sum total of all humanly developed knowledge, cultural patterns, institutions, values, and goals.

This is not to deny the transforming power of the gospel, to which Paul gave such eloquent witness, for by the workings of divine grace radical changes do take place in individuals, and through individuals in social institutions.

Struck by the contingency and organic relatedness of social institutions, practices, and actions, and dismayed by the Utopian ideologies to which so many modern minds are prone, paleoconservatives (as they now style themselves) such as Kirk are opposed to «ideological infatuation» or even to imagining social projects for the future at all.

He noted that «this Court has never held that religious institutions are disabled by the First Amendment from participating in publicly sponsored social welfare programs.»

His mind has been hypnotized by Rousseau's entrancing vision «that man is naturally good and that our social institutions alone have rendered him evil.»

Dietrich Bonhoeffer thought that the idea of vocation had been deeply misunderstood, especially by those among his fellow Lutherans who had used the concept as a way of vindicating the status quo and validating such institutions as marriage and wage labor as preferable to all other social or economic arrangements.

More importantly, issues of ecological justice, and justice to the weaker sections of society and specifically development of social institutions can not be taken up by the economy directed only by the market - profit mechanism.