Sentences with phrase «forming new society»

In both Sipobles and Come Home, Stainman used the framework of intimacy shared over home - cooked meals to create temporary communities, in which participants shared their ideas and hopes for forming new society and their conception of an internal «home.»

Not exact matches

We live in a society that has become immune to traditional forms of advertising so be on the lookout for new and creative ways to market your brand.

He was part of a New York City dinner circuit that includes people who believe the US should go back to the gold standard, rich people who don't think they should have to give back to society in the form of taxes, and anyone interested in either of those ideas who wanted to write a book about them.

Important factors that could cause our actual results and financial condition to differ materially from those indicated in the forward - looking statements include, among others, the following: our ability to successfully and profitably market our products and services; the acceptance of our products and services by patients and healthcare providers; our ability to meet demand for our products and services; the willingness of health insurance companies and other payers to cover Cologuard and adequately reimburse us for our performance of the Cologuard test; the amount and nature of competition from other cancer screening and diagnostic products and services; the effects of the adoption, modification or repeal of any healthcare reform law, rule, order, interpretation or policy; the effects of changes in pricing, coverage and reimbursement for our products and services, including without limitation as a result of the Protecting Access to Medicare Act of 2014; recommendations, guidelines and quality metrics issued by various organizations such as the U.S. Preventive Services Task Force, the American Cancer Society, and the National Committee for Quality Assurance regarding cancer screening or our products and services; our ability to successfully develop new products and services; our success establishing and maintaining collaborative, licensing and supplier arrangements; our ability to maintain regulatory approvals and comply with applicable regulations; and the other risks and uncertainties described in the Risk Factors and in Management's Discussion and Analysis of Financial Condition and Results of Operations sections of our most recently filed Annual Report on Form 10 - K and our subsequently filed Quarterly Reports on Form 10 - Q.

Johal and his close colleague Jagmohan Singh formed New Horizons Village Society on March 1, 2017.

In New York, in 1794, a former Baptist preacher gathered a group of like - minded people and formed the first official Deistic Society.

We are beginning to feel the birth pangs of what could be a new form of human society — global society.

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.

This is a society in which money and power are more important than people, health is a negotiable commodity, old - age a curse, worker slavery a new form of more profitable production, the poor are disposable, and the earth's destruction an increasing reality.

On the basis on her frankly Jeffersonian reading of the early church, she concludes, «Our secularized western idea of democratic society owes much to that early Christian vision of a new society — a society no longer formed by the natural bonds of family, tribe, or nation, but by the voluntary choice of its members.»

We are in a crisis because of the present forms of industrial society, it says, and we need a change of course so radical it can come only from new values — or long - lost ancient values needing rediscovery.

May our understanding of the kingdom be formed from Jesus and the New Testament teaching more than from the vestiges of colonialism and the highly individualized society into which we've all been born.

They have oscillated in practice between radical centralization and tolerance of relative decentralization (in the form of producer Soviets and compulsory co-operatives when these served a political purpose), but they have never put the social principle above the political nor attempted to realize Marx's dictum that the new society will be gestated in the womb of the old.

The mass media are forming a new symbolic environment within which societies organize and express themselves.

If the global society emerges, it will require humanity to develop a new consciousness and a new form of spirituality.

Only after we have recognized the Christian hope in this form, are we in a position to ask the humanist or the Marxist if his work for the renewal of society and for the future generations of mankind actually exhausts the meaning of hope for the man of the new world.

A new U.S. National Commission on the Causes and Prevention of Violence, headed by Milton S. Eisenhower, stated: «Violence on television encourages violent forms of behavior, and fosters moral and social values about violence in daily life which are unacceptable in a civilized society.»

When aristocracy gives way to some other stable social form, aristocratic manners are replaced by a system of symbolic acts that express the character of the new society.

George Soros in America and Jane Kelsey in New Zealand have both referred to «market fundamentalists», by which they mean those who reject all modern forms of socialism and government interference in economic issues, and who seek a return to the free market and private enterprise of pre-modern society.

A new society had been formed which used these materials in their worship and in their common life, and in turn these demands forged the materials prior to their final, written form.

It is a new form, reflecting the market society that has been shaped globally in the past few decades.

I made no reference to gay or nay as we need some basic understanding before we go off into various new forms of the core unit of our society (family).

This reappearance of the religious in the midst of secular society — and in forms far different from our traditional religious communions — raises as well, of course, a host of vital theological issues that can not be ignored: What is the relation of Christianity (or of Judaism) to these new and old religious communities?

We have been abandoning our strategic locations within city cores and traditional neighborhoods, and trying to create a new kind of society in the form of suburban megachurches.

Griffin & Sherburne, New York: The Free Press, 1978, 35) This discussion is very important to Whitehead's concept of man because in a later discussion he denies that the inorganic occasions of the human body form a corpuscular society.

The church has been abandoning its strategic locations within city cores and traditional neighborhoods and trying to create a new kind of society in the form of suburban megachurches.

Indeed, the task for the subjects of theological education may be as much the making of new forms of relationships to God, self, others, traditions and society as the articulation of right ideas.

He concludes that if a successful global society is to emerge, it will require humanity to develop a new consciousness and a new form of spirituality.

(Elements and aspects of this new consciousness, its forms and contents, can be found in the following sources: William Braden, The Age of Aquarius (Chicago: Quadrangle Books, 1970); Charles Reich, The Greening of America (New York: Random House, 1970); Lewis Mumford, The Pentagon of Power (New York: Harcourt Brace Jovanovich, 1970); Erich Fromm, The Revolution of Hope (New York: Bantam Books, 1968); Herbert Marcuse, Eros and Civilization (Boston: Beacon Press, 1966); Norman O. Brown, Life Against Death (Middletown, Conn.: Wesleyan University Press, 1959); Ferkiss, The Technological Society; Lynn White, Jr., Machina ex Deo (Cambridge: MIT Press, 1968), and Roszak, The Making of a Counter-Cultunew consciousness, its forms and contents, can be found in the following sources: William Braden, The Age of Aquarius (Chicago: Quadrangle Books, 1970); Charles Reich, The Greening of America (New York: Random House, 1970); Lewis Mumford, The Pentagon of Power (New York: Harcourt Brace Jovanovich, 1970); Erich Fromm, The Revolution of Hope (New York: Bantam Books, 1968); Herbert Marcuse, Eros and Civilization (Boston: Beacon Press, 1966); Norman O. Brown, Life Against Death (Middletown, Conn.: Wesleyan University Press, 1959); Ferkiss, The Technological Society; Lynn White, Jr., Machina ex Deo (Cambridge: MIT Press, 1968), and Roszak, The Making of a Counter-CultuNew York: Random House, 1970); Lewis Mumford, The Pentagon of Power (New York: Harcourt Brace Jovanovich, 1970); Erich Fromm, The Revolution of Hope (New York: Bantam Books, 1968); Herbert Marcuse, Eros and Civilization (Boston: Beacon Press, 1966); Norman O. Brown, Life Against Death (Middletown, Conn.: Wesleyan University Press, 1959); Ferkiss, The Technological Society; Lynn White, Jr., Machina ex Deo (Cambridge: MIT Press, 1968), and Roszak, The Making of a Counter-CultuNew York: Harcourt Brace Jovanovich, 1970); Erich Fromm, The Revolution of Hope (New York: Bantam Books, 1968); Herbert Marcuse, Eros and Civilization (Boston: Beacon Press, 1966); Norman O. Brown, Life Against Death (Middletown, Conn.: Wesleyan University Press, 1959); Ferkiss, The Technological Society; Lynn White, Jr., Machina ex Deo (Cambridge: MIT Press, 1968), and Roszak, The Making of a Counter-CultuNew York: Bantam Books, 1968); Herbert Marcuse, Eros and Civilization (Boston: Beacon Press, 1966); Norman O. Brown, Life Against Death (Middletown, Conn.: Wesleyan University Press, 1959); Ferkiss, The Technological Society; Lynn White, Jr., Machina ex Deo (Cambridge: MIT Press, 1968), and Roszak, The Making of a Counter-Culture.

Hence, as Leclerc implies, an actual entity's prehension of a common element of form is not simply a subjective «perception» of that form for its own concrescence, but simultaneously an active correlating of itself with other actual entities in that society so as to constitute a new reality, a higher level of existence and activity.

Setting aside the customary interpretation of the Whiteheadian society, therefore, in which emphasis is laid upon the member actual entities in their individual prehension of the common element of form, Leclerc urges that these same actual entities by their active interrelation co-constitute a new substance, whose form or unifying principle is the common element of form in the Whiteheadian definition of a society (NPE 304 - 13).

Wistful about the decline of religious resources and unconvinced by efforts to construct new forms of universal reason, Seligman does not see any clear way to give civil society a contemporary conceptual form.

In the decades of the «50s, «60s and «70s we have seen a new shape and form of the church emerging relevant to the emerging attitude of the society.

But the crucial question for evangelistic mission today is how in a changed post-colonial situation the forms of the church and its evangelistic proclamation and the call to conversion and the invitation to join the fellowship of the church may take place within the context of the recognition of religious and cultural plurality and common participation in building a new just society and state.

Breaking the gospel free from its European captivity is at one and the same time clothing it in new thought forms and relating it to the realities of Pacific societies.

The foreign debt continues to be an issue and new voices have began to sound the need to look for ways to face it; (ii) At the national level two questions are concentrating increasing attention: one is the reassessment of the necessary role of the state to correct the distortions of a runaway market (currently discussed in Europe and in the discussions about the role the initiatives of «an active state has played in the economic development of Asian countries); the other is the need for a «participative democracy over against a purely representative formal democracy: in this sense the need to strengthen civil society with its intermediate organizations becomes an important concern; (iii) the struggle for collective and personal identity in a society in which forced immigration, dehumanizing conditions in urban marginal situations, and foreign cultural aggression and massification in many forms produce a degrading type of poverty where communal, family and personal identity are eroded and even destroyed.

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.

Dear friends, much still needs to be learned about the form in which the Church takes her place in the world, helping society to understand that the proclamation of truth is a service which she offers to society, and opening new horizons for the future, horizons of grandeur and dignity....

A continuous process of pruning, and of adaptation to a future ever requiring new forms of expression, is a necessary function in every society.

The goal of the Christian social vision is, therefore, a society in which all people [are]... committed to work together for the common well - being of all and for the removal of all forms of injustice and divisiveness, united by the bond of love for the realization of the one new humanity.33

In business, in government, and in all the large organizations of our society a new form of power has been created.

Urbanization and mass society, especially in São Paulo, facilitated new forms of Pentecostalism.

For a view that applies the technical Whiteheadian view of society to human societies, the theological notion that the Jesus - event is the common element of form that is the defining characteristic of the society called the church, see Lee, Bernard, SM., The Becoming of the Church: A Process Theology of the Structures of Christian Experience (New York: Paulist Press, 1974), pp. 55 - 207.

For there by around 1850 «churches» and «sects» as known in Europe had disappeared, while characteristics of both had been merged with others improvised to meet new situations to make the «denomination» and the «society» — two distinctively American organizational forms.

Substitute teachers, custodians, school visitors, new kids, school forms with gendered checkboxes and restroom dilemmas on field trips — the question reappears over and over again in the gendered expectations of people and society: Are you a boy or girl?

A new Christian Arab has been formed to encourage integration into Israeli society, but it has not (yet) caused a splash.

But as a new consensus forms around issues including immigration, Shah is a refreshing voice conveying its benefits for society.

Of course it's important to affirm the agency of subaltern groups by drawing attention to new forms of collective action and popular protest, but in my view it's also necessary to keep in mind the plight of the most powerless groups in society.

It has been suggested that with the net we are seeing the acceleration of a new type of society based on forms of power that the traditional liberal paradigms of rights is ill - equipped to deal with.

Second, the «flattening down» of society by social media, tweets, and the overwhelming impact of the internet, and especially its capacity to influence by «post-truth» assertions and statements, can, when combined with a populist, single issue vote, give rise to an entirely new form and interpretation of what the National Interest — still poorly defined — should now mean.