Sentences with phrase «free society by»

Honda envisions a collision - free society by 2040, which may sound optimistic, but positivity is kind of Honda's thing.

If you can't stand watching your religion being criticized in a free society by free thinking adults, go live in a church without any access to the public or something.

Dr. Sodhi, author of the new guide, «Ayurvedic Herbs: The Comprehensive Resource for Ayurvedic Healing Solutions,» (www.ayush.com) believes we can move much closer to a world of disease - free societies by following the laws of Mother Nature.

Not exact matches

Free - trade agreements benefit society by giving people access to the best stuff and at the cheapest prices.

A society is most productive when all its talent is unleashed by a combination of two factors: equal opportunity (for example through free quality higher education) and social mobility.

The state government has invested $ 2 million to support Western Australian agriculture by granting free entry to the IGA Perth Royal Show and local Royal Agriculture Society - affiliated shows for children aged 12 years and younger.

If you haven't read Thomas Piketty's Capital in the Twenty - First Century, if you haven't read The Zero Marginal Cost Society [Jeremy Rifkin's account of how extreme gains in productivity are disrupting capitalism by rendering many goods and services almost free], you can not even have a conversation with me about what the future is holding.

Therefore, whether current households suffer from inter-generational inequity depends on whether one believes that the average size of houses is a free individual choice or, at least to some extent, is being imposed by the construction industry and society more generally.

Part of living in a free society means being bombarded by messages we don't like.

New paper by Sam Hammond: Could a «free - market welfare state» be the guarantor of economic freedom and stability that this society needs?

The act is consistent with provincial legislative reforms urged by the Canadian Cancer Society, the Canadian Association of Physicians for the Environment, Toxic Free Canada, the David Suzuki Foundation, and the Union of B.C. Municipalities.

If you are true to the bible and not biased by stereotypes of today's society, then you will know the truth, and the truth will set you free.

the negation of ideology, the political secularization of the doctrine of original sin, the cautious sentiment tempered by prudence, the product of organic, local human organization observing and reforming its customs, the distaste for a priori principle disassociated from historical experience, the partaking of the mysteries of free will, divine guidance, and human agency by existing in but not of the confusions of modern society, no framework of action, no tenet, no theory, and no article of faith, a distrust of the systems and processes of the idol of self and of the lust for power and status, scorn to all approaches of ideology and meta - narrative.

Hope amidst suffering, hope when men know only defeat and despair, hope when death seems to smother out the shoots of life springing from the hearts of men, hope for our society, our world, our city, our schools, courts, prisons, legislatures, hope for our children, for our elderly, hope for all the millions of men and women over the face of this globe who simply want to live out their lives as free human beings not trampled down and stepped on by the overlords of this world.

Look at a video series called «Free to Choose» by Milton Friedman on «Utube» and you will see why so many christians believe in self sufficiency and how that really is the key to a functional society.

They met those problems on the new level of an inter-racial, international fellowship entered by free personal choice, but all subsequent Christian history bears witness to the fact that the adjustment between society and the individual, both within the church and out of it, still remained one of the most crucial problems of mankind.

Keith Barltrop's review of Alain de Botton's new book brings out the bankruptcy of an alternative, humanist approach, in which Christian ideas, cut free from their Christian roots, are appropriated by non-believers in their pursuit of an ideal secular society.

Adam Smith in His Time and Ours: Designing the Decent Society by Jerry Z. Muller Free Press, 272 pages, $ 22.95 A good work of intellectual history should exemplify two qualities above all: an imagination that allows the author to «pass over» into the horizon of his subject in order to....

It is hoped that the socialist society, as visualized by Marx, gives people more social justice and security, more human dignity, more free time, better standards of living etc..

Certainly, similar to secular society the Church, too, rests on certain presuppositions which are not produced by the free decision of her members and their free association as such, but are the very conditions of her existence, namely human nature, the saving will of God, redemption through Jesus Christ, the general call of all men to the Church and the resulting «duty» to belong to her.

It is love to obey God, and by having a swift death penalty we love the people in our society [many of whom are our enemies also] and offer them the best chance for a life free from fear and crime.

This liberalism is defined by its vision of society as a contract among naturally free and equal persons, and its antitypes are communitarian visions of the left (socialist, egalitarian community) and of the right (traditional, hierarchical, moralistic community).

The Idea of Civil Society by adam seligman free press, 220 pages, $ 24.95 Adam Seligman's book, while primarily a theoretical, historical, and social inquiry into the notion of civil society, is motivated by a contemporary concern: namely, the felt need for a new representation of societySociety by adam seligman free press, 220 pages, $ 24.95 Adam Seligman's book, while primarily a theoretical, historical, and social inquiry into the notion of civil society, is motivated by a contemporary concern: namely, the felt need for a new representation of societysociety, is motivated by a contemporary concern: namely, the felt need for a new representation of societysociety in....

For Solidarnosc showed in the most unlikely circumstances the power of freedom in the lives of men driven by their faith and its vision (per John Paul II) of a free and open society.

The ideology of the «free market» plugged by the media and academics as the panacea for the problems of economy and society may help the spread of such elements of a mono - culture.

At the time Fiori's biography was written there was only a rumor of this, reported by Wladmir Rabi in «Du nouveau sur Simone Weil» (Les Nouveaux Cahiers, Autumn 1971) After many years of silence, to spare the sensibilities of Weil's family, Simone Dietz, who was very friendly with Weil in New York and later in London, where they worked for the Free French, told a meeting of the American Weil Society in Cambridge, Massachusetts, in May 1988 that at Weil's request she herself baptized Weil (as a lay Catholic may do in extreme situations) a few months before Weil's death.

Couples in Western societies who are free to select each other without being limited by the dictates of parents and society and who are free to work out their life trajectories together must be able to communicate with respect and justice.

Jesus reveals a free God, who is uncoopted and uncontained by those identified with religion This God is free to hear the cry of the outcasts against the guardians of religious society This God is not under the power of Brahman but is free to hear ones against Brahmans and other upper castes and side with the Dalits, who are ousted from the Temples and who are denied the right to study the Scriptures.28

However, the moral prerequisites and purposes of democratic capitalism are rarely articulated, and are frequently ignored, even by the religious leaders of free societies.

Every individual in any society is free to break that morality at any point in time, but it is a risk / reward senario, as the consequences imposed by the society would then be applied.

Spelled out in a lengthy lead editorial entitled «Evangelicals in the Social Struggle,» as well as in books such as Aspects of Christian Social Ethics, Henry's understanding of Christian social responsibility stressed (a) society's need for the spiritual regeneration of all men and women, (b) an interim social program of humanitarian care, ethical proclamation, and personal, structural application, and (c) a theory of limited government centering on certain «freedom rights,» e. g., the rights to public property, free speech, and so on.18 Though the shape of this social ethic thus closely parallels that of the present editorial position of Moody Monthly, it must be distinguished from its counterpart by the time period involved (it pushed others like Moody Monthly into a more active involvement in the social arena), by the intensity of its commitment to social responsibility, by the sophistication of its insight into political theory and practice, and by its willingness to offer structural critique on the American political system.

This includes the defeat of demonic principalities and powers; breaking the barriers of separation that divided the ancient society — Jewish - Gentile; slave - free; and male - female and the well - being or healing of persons who are afflicted by inner conflicts.

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.

By the same token, the education that prepares people to be leaders in our society can hardly be called a free man's privilege.

That religion, or the duty which we owe to our Creator, and the manner of discharging it, can be directed only by reason and conviction, not by force or violence, and therefore all men have an equal, natural and unalienable right to the free exercise of religion according to the dictates of conscience, and that no particular religious sect or society ought to be favored or established by law in preferrence [sic] to others.

18 / Huxley, Aldous, The Politics of Ecology, An Occasional Paper on the Free Society published by the Center for the Study of Democratic Institutions, Santa Barbara, California, 1963, p. 6 - 7.

«7 Bennett gives as examples of middle axioms for our time the need of international collaboration in the United Nations, the maintenance of balance between free enterprise and government control of economic power, the removal of racial segregation in the churches and its progressive elimination in society.8 Provided such middle axioms are taken for what they are, as Christian «next steps» and not as a watered - down version of the full implications of the love commandment, they can be extremely helpful in the quest of a fuller justice as this is actuated by Christian love.

Both Sen and Lindblom aptly state that no market choices are fully free (they are constrained both by the talents and background of the individual and by the nature of society itself).

Richard John Neuhaus reports that, according to the translators of a new book by Rocco Buttiglione, Williams» book contains the suggestion that «because Wojtyla was a Pole writing under a totalitarian regime, he did not understand the American mind and the principles of the free society.»

These are the elementary skills of civil society, through which free citizens exercise self - government by doing for themselves (that is, without turning to government) what needs to be done.

The ancient dream of a society free from famine, disease, poverty, and despair is beginning to be fulfilled by the applications of science.

Our prevailing legal emphasis on the free, self - determining individual fits quite well with the series of economic and social changes that, by liberating so many of us from family and group ties, have dramatically affected the capacity of families to carry out all the tasks for which society continues to rely on them.

1) Charities spend their income on necessities, such as food and utilities, which ever - so - slightly re-orients our economy toward recession - resistant products, rather than luxuries 2) Charities spend their money quickly, but on independent schedules, making for a smoother stimulus effect on the economy 3) Charities make purchases tax - free, meaning that $ 1 spent by a charity generates a full $ 1 of private economic activity; furthermore, much of those tax revenues are recovered as income tax on the grocery stores, utility companies, etc. that might not have received that income otherwise 4) Charitable giving is by far the most democratic way to improve society; from birth control to bombers, government assuredly spends money on something you don't like, and charitable giving restores your say - so 5) Charitable donations are tax deductible, meaning you keep those tax dollars in your local community 6) Charitable donations provide the funds necessary for volunteers to serve the needy, thus giving «the average citizen» a chance to meet and interact with the needy, breaking down stereotypes

George Mason, a member of the Con - sti - tu - tion - al Convention and recognized as The Father of the Bill of Rights submitted this proposal for the wording of the First Amendment All men have an equal, natural and unalienable right to the free exercise of religion, according to the dictates of conscience and that no particular sect or society of Christians ought to be favored or established by law in preference to others.

We are so far into the gov telling us what to do this is no longer a free society it is no longer gov by and for the people but people by and for the gov.. We will pay the price, we will see the day when the Castro section is a normal way of life much the the disgust of most of the US unless our hearts have been so hardened by the bombarding of garbage that has been happening.

It is a choice faced by all the citizens of this free society.

There would be no external standards of what is right and wrong, just and unjust, moral and immoral, by which its results could be judged; there would be no guarantee that, even in the absence of outside intervention, globalization would be a benign process; and there would be no assurance that in a free society, left to itself, we could count on an evolution of moral beliefs to generate values which would continue to underpin the market order.19

It is necessary to lead an aggressive and solid attack on the terrain of values by bringing out the principle of equality as a central criterion for every society truly free.

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?

Founded in 1992 and run since 2000 by the Ethics and Public Policy Center, the Tertio Millennio Seminar on the Free Society brings two dozen young people from central and eastern Europe together with twelve or so of their American counterparts to explore the principles and prospects of building free and virtuous societFree Society brings two dozen young people from central and eastern Europe together with twelve or so of their American counterparts to explore the principles and prospects of building free and virtuous societfree and virtuous societies.