Sentences with phrase «class society as»

Over the past several decades, however, America became less of a middle - class society as the wealthy captured most of the economy's gains.

Not exact matches

He feared that he wouldn't live up to their intellectual height and yet soon found that he truly was a peer and his life's course had been permanently altered as society now accepted him as an elite member of the professional class.

The class mission is to give students an understanding of the sources and processes associated with creativity, innovation, and design - three interdependent capabilities essential to our own well being, as well as to the well being of society.

4 a: a body of persons const!tuting a special class in a society: estate 3 b plural: the members or representatives of the governing classes assembled in a legislative body c obsolete: a person of high rank (as a noble)

Still, people like this author clamor for more bureaucracy as a defense of the rest of society, the middle class and the poor.

Yeah, make women wear veils, treat them as 2nd class citizens, that's definitely best for society.

A male, who held the highest position in society, and held the highest class status, was seen to be «feminized» by penetration, and designated as a social inferior, (female), by a male of lower class status, and thus his status was lowered, to that of a woman.

That most theologians, even those whose social location in the white North American middle class, verbally support efforts to achieve the changes needed in our society to make some minimum of justice possible elsewhere, such as in Latin America, is already a testimony to the power of the gospel.

Indeed my basic position is that for the understanding of human behavior in society the whole controversy as to whether material conditions (appetites, interests, «drives,» or in Marxist terms, the «means of production» and the consequent «class struggle») cause men to act is at bottom pointless and unprofitable.

In one remarkably progressive instance, the New York Moral Reform Society (NYMRS) published an article in their newsletter — the Advocate of Moral Reform — calling out the double standard between men and women in terms of sex, mainly that men were allowed to have it whenever where - ever, but if a woman worked as a prostitute (pretty much her only option for many lower class impoverished women), then she was the lowest of the low.

In a BBC interview in 1958, Eliot concluded that «when one considers the classless society, even so far as it has adumbrated itself in the present situation of the world — its mediocrity, its reduction of human beings to the mass... the reduction which Plato foresaw, the reduction to a mass ready to be controlled, manipulated, by a dictator or an oligarchy: observing all those things one is emotionally disposed toward a class society.»

The Eastern Orthodox delegation asked to be excused from voting on the other reports; but they heartily supported this one, which affirmed that the message of the church to the world must always remain the gospel of Jesus Christ — the gift of a new word from God to this old world of sin and death, being the prophetic call to sinful men to turn to God as the only way by which humanity can escape from those class and race hatreds which devastate society, and fulfill humanity's longing for intellectual sincerity, social justice and spiritual inspiration.

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.

In aristocratic societies ordinary people tend to be thought of as unrefined and as needing manners only when they enter into relationships with «high - class» people.

Police and governmental controls on such groups — and they have in America always included a significant proportion of the common people as well as the upper classes — have been minimal compared to most European or Asian societies.

Economic globalization has created class societies with differences in wealth and power as great as those against which Marx protested.

As Pöhlmann comments, «Aren't there also class distinctions and castes in our Western society?»

Jesus» ministry, though, began as a renewal movement within Judaism, 61 went beyond theological issues, «addressing problems endemic to agrarian, indeed all class, societies.

«68 Since peasants and artisans belonged to the same class as that of the expendable in the structure of the peasant society, as Lenski has displayed, the emphasis in the agricultural parables seem to be on the marginalized whether peasants or expendables.

Titled «The Basic Viewpoint and Policy on the Religious Question During Our Country's Socialist Period,» it reasserts the standard Marxist view of religion as a response to the human fear of the terrors of nature — a response manipulated by class societies to rationalize the power of the upper classes and justify the plight of workers and the poor.

Two other examples were Matteo Ricci (1552 - 1610), who adopted the opposite path to de Nobili by assimilating into upper - class Chinese society during the Ming dynasty, coming to China in 1580, eventually undergoing a profound cultural transformation as a Confucian scholar; and Charles de Foucauld, who served in the French army in the Algerian war where he witnessed moving scenes of Muslim personal piety, leading him to regain his own Christian faith, and becoming in everything a Tuareg Bedouin nomad.

His analogy is functionalist: physical inheritance in prehension functions like the general populace which predominates in a tradition - rooted society; the novelty of the conceptual pole of a prehension plays the same role as the originative activities of the «fortunate classes», the middle class entrepreneurs, who predominate in modern society.

It is contrasted, in other words, with study of the studies that show us what we most need to know as productive beings in a free, middle - class society.

The old socialism considered the industrial working class as the bearers of the new society.

In seeking for equivalents, I have often thought that the phrase «bourgeois morality» could simply be rendered «middle - class morality,» that «bourgeois society» is close to what has been called by others «a business civilization,» and that the «bourgeois mentality» has many features of what more recently has been identified as the white Anglo - Saxon Protestant (WASP) outlook.

By uncritically copying white society's class system and materialism, as well as the sterile ideal of the turn - of - the - century white, southern lady, Starks kills both his marriage and, eventually, himself.

They accept any application of genetic and medical technology so long as desires are fulfilled and the benefit outweighs the harm to individuals, classes or society as a whole.

It is clear that our Personage could not have known the vulgar class of immigrants for he lived either alone, in complete solitude, or as a shepherd, or as a big merchant in a caravan, or in the high society with the leaders of the community.

It fashions society into an economic organization in which production for profit becomes the central enterprise, in which the economic relations of men are regarded as their fundamental relations, in which economic privileges are most highly prized, and in which the resultant classes of men are set to struggle with one another for the economic goods.

To ask middle - class Americans to see American culture as Jesus would see it is to ask them to vote against their own privileged position in society.1

His family belonged to the upper classes of Tarsian society, for Paul was a Roman citizen by birth (Acts 22.27 - ~ -8) as well as a citizen of Tarsus (21.39).

The church now came to be viewed not as an instrument of social welfare and the reform of secular society, but as a God - given community, transcending divisions of nation, race and class and providing visible evidence of what God means society as a whole to be.

«The central approach of the class is simply to study the Bible as a foundation document of society, and that approach is altogether appropriate in a comprehensive program of secular education.»

Here, as in other places of the world, the educational fruits of the 19th - century missionary movement produced an energetic middle class that was new to traditional societies.

The Christian foundations of our civilisation have been jettisoned as outdated and unnecessary by a large portion of our society but most especially by the political classes.

How long can a society remain free when the lives of entire classes of human beings are, because of age or frailty, deemed by law to be Lebensunwertes Leben, just as they once were so deemed because of race or creed?

The Church supported the status quo, which is understandable, but the status quo in Europe in the seventeenth and eighteenth centuries (and before that) gave us a class society, top to bottom... with the upper stratum as masters.

While the soldiers of the radicals» class conflict changed from proletarians to people of color and victims of gender bias, the structure of the radical paradigm was maintained: the division of society into the «people» and those identified as the «enemies of the people,» into «us» and «them» — the prescription for cultural and political war.

In a society which treated women as second class citizens he showed Jesus welcoming them into his fellowship, along with the Twelve, and taking them with him on his travels through the cities and villages of Galilee.

A society in which married couples are expected to be faithful to their marital vows «for better or worse, for richer or poorer, in sickness and in health» is a society that assumes all people, regardless of class, can experience marriage as a «school of love»» no matter what economic hardships may confront them.

In a recent reconstructive essay on Hinduism, Sudhanshu Ranade suggests a connection between the not - so - noble function of «the political branch of Hinduism» in Vedic times, and «the trap the BJP is leading us into today».9 This involves the task of consolidating a hierarchically - ordered socio - political structure for Hindu society reflecting true religious Dhanna and controlling these classes / castes in order «to keep people in their place [so as] to keep them from getting above themselves».10 Perhaps this is the reason that nationalism, in its Orientalist form, is so pervasive in contemporary India.

As the representative and pioneer of mankind the Church meets its social responsibility when in its own thinking organization and action it functions as a world society, undivided by race, class and national interestAs the representative and pioneer of mankind the Church meets its social responsibility when in its own thinking organization and action it functions as a world society, undivided by race, class and national interestas a world society, undivided by race, class and national interests.

Furthermore, the churches» leaders, while not at the forefront of the intellectual currents of the day, had integrated into their thinking the major cultural changes of the nineteenth century, such as the new historical consciousness, the analysis of society in terms of classes, and biological evolution.

Tireless lobbying by that California - based society for the past decade is largely responsible for the introduction in a number of states of legislation that would require giving equal time in science classes to the teaching of the alleged single account of creation as recorded in Genesis.

In fact Marx would say that just as selfishness is natural in a class society they need not be interpreted in moral terms.

Bishop Azariah of Dornakal, in theologically justifying the rejection of the reserved minority communal electorate offered by Britain to the Christian community in India, spoke of how the acceptance of it would be «a direct blow to the nature of the church of Christ» at two points — one, it would force the church to function «like a religious sect, a community which seeks self - protection for the sake of its own loaves and fishes» which would prevent the fruitful exercise of the calling of the church to permeate the entire society across boundaries of caste, class, language and race, a calling which can be fulfilled only through its members living alongside fellow - Indians sharing in public life with a concern for Christian principles in it; and two, it would put the church's evangelistic programme in a bad light as «a direct move to transfer so many thousands of voters from the Hindu group to the Indian Christian group» (recorded by John Webster, Dalit Christians - A History).

In fact Marx would say that just as selfishness is natural in class - society, love will be natural in classless society.

For each new class which puts itself in the place of one ruling before it, is compelled... to represent its interest as the common interest of all the members of society, that is, expressed in ideal form: it has to give its ideas the form of universality, and represent them as the only rational, universally valid ones.

It should be borne in mind, in the second place, that there continued to exist within the Islamic Society churches, monasteries, synagogues, and temples serving Christians, Jews, Zoroastrians, and others; that all these survived, not as ghost communities or depressed classes, but as communities of living men and women who pursued their callings, professed their faith openly, and entered into polemics in defense of it; who continued to develop their religious, philosophical, and scientific legacies; and who were at all times in communication with their Muslim neighbors.

And, as the editor of First Things has often argued, the theory classes are part of the secular progressive cohort that commands the heights of the society.