Sentences with phrase «for individual identity»

Together the two spaces do an excellent job of expressing connection while providing ample room for individual identity.

In fact these images were collected with no regard for individual identity, as he goes on to explain, and were simply based on a calculation of the total number of Jews living in New York.

Not exact matches

But while blockchain can't be a substitute for good data hygiene, the technology will have a role in helping individuals exert control over their identity.

The information we collect is used to maintain the highest level of security for our clients by verifying your identity and preventing access by unauthorized individuals.

It is also exploring ways for institutions and individuals to selectively divulge metadata related to transactions and identities to enable use of cryptocurrencies for trading and daily transactions.

Java Dave's Coffee supports independent coffee houses and offers strong branding concepts with the Java Dave's logo, cups, packaging and signage but still allow for a store's individual identity.

They are communitarians, that is, «if philosophical liberals are those who believe that all our problems can be solved by autonomous individuals, a market economy, and a procedural state, whereas communitarians believe that more substantive ethical identities and a more active participation in a democratic polity are necessary for the functioning of any decent society.»

Precisely because the identities of the damned are unknown, it remains possible to «hope for all» (all the individuals) without necessarily having a «hope for all» (the collective).

If one considers, however briefly, what conditions will make possible the flowering in the human heart of this new universal love, so often vainly dreamed of but now at last leaving the realm of the utopian and declaring itself as both possible and necessary, one notices this: that if men on earth, all over the earth, are ever to love one another it is not enough for them to recognize in one another the elements of a single something; they must also, by developing a «planetary» consciousness, become aware of the fact that without loss of their individual identities they are becoming a single somebody.

America, on the other hand, a strong tradition of respect for individuals as morally autonomous beings frustrates contemporary attempts to provide social solidarity and hence a socially informed sense of identity.

(Indeed, fascinating histories might be written of major changes in the identities of both denominational and university - related theological schools that came about over the past thirty years not by grand vision and masterful decision but through the accumulated impact of individual decisions about particular proposed courses, programs for this and centers for that.)

However, the task which the Whiteheadian critique poses for Pannenberg is to specify a framework for grounding the real metaphysical identity of individuals, given his criticisms of the idealist project (e.g., MG 45).

The old Greeks might lobby for «form»; and at least some positivists will complain if we should de-emphasize «identity» and «individual.»

Special care should be taken to discourage young people, who in their search for personal identity tend to be conformists, from interpreting and practicing democracy as majority rule, in disregard of individual and minority rights and careless of the proper subordination of the will of the group to the principles of justice.

The polarity of withdrawal and approach, or distance and identity, seems to be present within the experience of the sacred, though for different individuals and traditions one aspect or the other may be more prominent.

Coming into a particular congregation opens the door for the individual to participate psychologically in this many - faceted corporate identity, The depth of an individual's participation depends on the degree to which he is able to enter into the fellowship and its heritage.

The world of the individual who can be influenced by another without losing his or her identity or freedom is larger than the world of the individual who fears being influenced.3 The former can include ranges and depths of complexity and contrast to a degree that is not possible for the latter.

If Fitzgerald was attentive to the ways in which financial capital was based on speculation, perhaps this time Luhrmann is attentive to the free expenditure of capital as the basis for the celebration of one's own individual identity in terms of consumer choice.

In the older naturalism, the individual is able for a moment to appreciate that aspect of individuality which the variety of natural circumstances creates; but true individuality is quickly lost because nature knows nothing of the self - transcendence, self - identity and freedom which are the real marks of individuality.

Or, rather, world and individual identity here come together and are indistinguishable — thereby truly paralleling Zen — but their very identity is of such a kind that the individual not only wills but also enacts his total responsibility for the world.

Whereas membership of a closed society helped to provide personal identity («I'm a Scotsman», for example, or «I'm a Presbyterian»), individuals in the open society are both freer and have more responsibility to establish their own identity.

A liberal education, Freedman went on to say, «ought to make a person independent of mind, skeptical of authority and received views, prepared to forge an identity for himself or herself, and capable of becoming an individual not bent upon copying other persons — even persons as persuasive and influential as one's father.»

«The future of Burma must be peace, a peace based on respect for the dignity and rights of each member of society, respect for each ethnic group and its identity, respect for the rule of law, and respect for a democratic order that enables each individual and every group - none excluded - to offer its legitimate contribution to the common good,» he said.

How do families and communities support (or inhibit) the individual in his or her search for belonging and identity?

The second form of identity is how the individual is known to the community, not only in terms of his or her own characteristics, but also the attributes, behaviors and roles that the community prescribes or allows for that individual.

Today, we often speak of the individual's quest for meaning or the search for identity, but above all we think of personal freedom.

The fact that Peirce conceived of individual identity in this way is not, I would urge, simply the result of an uncritical love for continuity.

The concept of individual identity as consisting in a continuity of reactions functions as a regulative principle for the process that renders the output (ultimately the world) intelligible.

After declaring that «everything whose identity consists in a continuity of reactions will be a single logical individual,» Peirce explained: «Thus any portion of space, so far as it can be regarded as reacting, is for logic a single individual; its spatial extension is no objection» (3.613).

That is, claims for equal treatment for individuals may be held to depend on a doctrine of personal identity which is less fundamental than the doctrine of social inheritance underlying claims for the maximization of the total welfare.

While this may or may not be the case for the individual teen, it is certainly the case for the environment of their peers, in which context so much of religious identity occurs.

A word more about the inner character of the event - theoretical framework, which consists of (1) the usual quantificational theory of first order, extended to include the theory of virtual classes and relations, (2) the theory of identity, (3) Lesniewski's mereology or calculus of individuals, (4) logical syntax in its modern form, (5) a semantics or theory of reference both extensional and intentional, (6) variant renditions of systematic pragmatics as needed, (7) the theory of events, states, acts, and processes, and, finally, (8) a theory of structural or grammatical relations of the kind needed for the analysis of natural language.

«They are keenly aware of the need for social and economic justice, the stewardship of creation, and equality of opportunity; they are equally aware of the need for a society free from any form of prejudice rooted in anything which is part of the individual identity, gender, race, origin, religion or orientation of anyone.»

So the «immoral agenda» he alleges is that any «man» who uses a woman's rest room or shower facilities because it best fits with what the individual feels is their gender identity by «mandate of law» is not doing so out of being a civil right issue and him being criticised for expressing that view.

This harm consists in the irreversible scrambling of three things: genealogies, by substituting «parenting» for fatherhood and motherhood; the status of the child, who would go from being a subject to being an object to which others have a right; and sexual identity, which rather than being a natural given would have to give way to orientation as an individual expression, in the name of the struggle against inequality, perverted into the elimination of differences.

This harm consists in the irreversible scrambling of three things: genealogies, by substituting «parenting» for fatherhood and motherhood; the status of the child, who would go from being a subject to being an object to which others have a right; and sexual identity as a natural given, which would have to give way to orientation as an individual expression, in the name of the struggle against inequality, perverted into the elimination of differences.

For since genetic identity is partial or somewhat abstract, and the concrete has always a contingent plus compared to the abstract, of course an enduring individual, i.e., a society or sequence of occasions, can have contingent or inessential members.

Those who deny or fail to realize the immensity of the gulf between the two forms of identity condemn themselves to miss the clarity enjoyed by over twenty centuries of Buddhists in many countries, and by a few Western philosophers for some decades, concerning what it is to be an individual.

«We owe a great deal to our talented team of creative and tech - savvy individuals who collaborate daily to define and evolve brand identity for some of the nation's leading restaurant groups.»

Official indifference to fathers» identity goes directly against the principle of families and individuals taking responsibility for their children and sharing this responsibility together.

She was naturally thrilled that her loved ones were excited about Winnie, yet she longed for relationships that also nurtured her individual identity as a painter, a counselor, yoga enthusiast, and traveller.

The official indifference to the fathers identity goes directly against this government's agenda about families and individuals taking responsibility for their children and sharing this responsibility together.

It was reassuring for us to confirm that our identities as individuals were still intact despite being parents.

Join moderator Leah Bloom, LMFT, a faculty member at the Chicago Center For Family Health and an adult internationally adopted person, as she leads our panel through a discussion about the intricacies of identity formation within an adopted individual.

Diane Mines finds that the links communities and individuals have to patrons give rise to a sense of self and thus contribute to the need for identity and belonging.

However, what is puzzling, is why do women (or any other identity - politics aficionados who care more about gender than a person's individual qualities) who complain about lack of women being elected, don't actually put their money where their mouths are and support and vote for those women who DO run for office?

As Edward Said argued in the wake of the 9/11 attacks in his 2003 preface to his seminal work, Orientalism, «the terrible conflicts that herd people under falsely unifying rubrics such as «America,» «the west» or «Islam» and invent collective identities for large numbers of individuals who are actually quite diverse, can not remain as potent as they are, and must be opposed.»

However there is clearly a relationship between these practices, not least because within an increasingly expansive regime of identity checks there is growing potential for a range of actors to become aware of an individual's immigration status and circumstances.

Charities such as Christian Aid are pushing for new international rules to force tax havens to reveal automatically the identities of businesses and individuals holding funds offshore, and provide details of the amounts involved.

In a liberal and cosmopolitan approach, identity should be a personal resource for individuals but should not be the main legitimizing tool of politics.