Sentences with phrase «from social theories»

But it is equally possible it was born from social theories that arose out of a fear of the rise of industrialism.

Indeed, in its attempt to keep the church from identifying itself with the Nazis it distanced itself equally from all social theories and political systems.

Applicable too are insights from social theory and from the field of organizational communication since it is a challenge to coordinate dialogical responses within Church structures.

Not exact matches

As noted, the theory behind social extensions and the convergence of Google + and AdWords is that recommendations from friends (social proof) increases both clicks and conversion rate.

Yet, thinkers from Edmund Burke to Russell Kirk have shown the deeply anti-conservative bases of the social contract theory of Lockean (and Hobbesian) origin, one that is premised upon a conception of human beings as naturally «free and independent,» as autonomous individuals who are thought to exist by nature detached from a web of relationships that include family, community, Church, region, and so on.

The universe is 13.7 billion years old (cosmology: best estimate based on available data)- nothing to do with Atheism The earth is 4.5 billion years old (cosmology: best estimate based on available data)- nothing to do with Atheism Life emerged from non-life (Biogenesis theory... cause and process unknown)- nothing to do with Atheism Life spread and diversified through evolution (best available explanation)- nothing to do with Atheism Man evolved from common ape ancestor (evolution science)- nothing to do with Atheism Consciousness is an emergent property of the brain (neuroscience)- nothing to do with Atheism Emotions, memories and intelligence are functions of the brain (neuroscience)- nothing to do with Atheism Morals are emergent qualities of social animals (natural science)- nothing to do with Atheism

Against all this, Milbank retrieves from Augustine's City of God the priority of peace and harmony, with the church embodying a social theory allied to a trinitarian theology that is the true alternative to the heretical and disastrously nihilistic theologies that have dominated the postmedieval Western world.

Indeed, in a day when behaviorism as a psychological theory and coercive collectivism as a social ideal are popular, it may be salutary to recall that, far from being modern, both behaviorism and collectivism were primitive.

I have a theory that SBNRs are so because one or more or a combination of the following: (1) they can't justify their spiritual texts - and so they try to remove themselves from gory genocidal tales, misogyny and anecdotal professions of a man / god, (2) can't defend and are turned off by organized religious history (which encompasses the overwhelming majority of spiritual experiences)- which is simply rife with cruelty, criminal behavior and even modern day cruel - ignorant ostracization, (3) are unable to separate ethics from their respective religious moral code - they, like many theists on this board, wouldn't know how to think ethically because they think the genesis of morality resides in their respective spiritual guides / traditions and (4) are unable to separate from the communal (social) benefits of their respective religion (many atheists aren't either).

The utilitarian interpretation stands, above all, under the archetype of the social contract and is consonant with the modern theory of natural rights as derived from John Locke.

I will call this the practice of moral discourse, appropriating the term «discourse» from Habermas and designating with it the specific social practice that suspends other purposes in order to assess the validity of contested claims (see Habermas, Theory 17 - 18,25,42; Moral 158 - 60).

Focusing on schizophrenia as a particular exemplar of this change, Luhrmann examines the evolution of psychiatry from psychoanalysis (mental illnesses are caused by emotional conflict) to a purely biomedical scheme (mental illnesses are caused by genes) to present theories, which incorporate both the biological and the social causes (and treatments) of mental illness.

By emphasizing this three-fold approach, Sullivan's theory went well beyond Freud's by insisting that the domain of psychiatry be augmented with insights contributed from social psychology and psychobiology.

Originally derived from economics, rational choice theory is now used across the social sciences to explain human behavior as a self - interested, choice - making affair.

No theory need cover the entire range of social realities, of course, but it is worth noting that sociologists seem to have gained more mileage from this framework for their considerations of individual beliefs than for analyses of large - scale institutions.

The recent work of German sociologist Jurgen Habermas, in which questions about the formal characteristics of social systems in general and the dynamics of the lifeworld are the focus, exhibits a clear preference for deductive theory of a prescriptive sort.13 Habermas has drawn eclectically from modernization theory and Marxism to create what he calls a reconstructive model of cultural evolution.

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 sSocial 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 sSocial 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 ssocial 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 ssocial 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 ssocial 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 ssocial 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 ssocial 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 is radically different from social contract theories.

From this perspective there is continuity between social and ecological theory.

Vast swaths of political theory stemming from the Enlightenment speak of human beings as pre «social monads whose sociality stems from a subsequent decision to join a group from a prior isolation.

Nevertheless, it takes seriously the developments in critical Bible studies, the new insights gained from the social sciences of cultural anthropology and sociology, the impact of technology and political theory in rapid cultural change and the issues raised by cross-cultural communication on a global scale.

Because much of the pioneering work in this type of research was done by members of the Frankfurt School of Social Research (notably H. Marcuse, M. Hochheimer, T. Adorno, W. Benjamin), known for so - called Critical Theory, the great variety of this research is distinguished from the administrative by calling it critical research, following the distinction made in 1941 by Paul Lazarsfeld, a pioneer of modern administrative research.

Defenders of liberation theology hope to rescue the situation by shifting the focus of attention from the movement's social theory to its theology.

If I were choosing recent books in this area which most deserve to be read outside the country, I would start with Oliver O'Donovan's political theology in The Desire of the Nations; John Milbank's critique of the social sciences in Theology and Social Theory; Timothy Gorringe's provocative political reading of Karl Barth in Karl Barth: Against Hegemony; Peter Sedgwick's The Market Economy and Christian Ethics; Michael Banner's Christian Ethics and Contemporary Moral Problems; Duncan Forrester's Christian Justice and Public Policy; and Timothy Jenkins's Religion in Everyday Life: An Ethnographic Approach, which argues with a dense interweaving of theory and empirical study for a social anthropological approach to English religion which has learned much from thesocial sciences in Theology and Social Theory; Timothy Gorringe's provocative political reading of Karl Barth in Karl Barth: Against Hegemony; Peter Sedgwick's The Market Economy and Christian Ethics; Michael Banner's Christian Ethics and Contemporary Moral Problems; Duncan Forrester's Christian Justice and Public Policy; and Timothy Jenkins's Religion in Everyday Life: An Ethnographic Approach, which argues with a dense interweaving of theory and empirical study for a social anthropological approach to English religion which has learned much from theSocial Theory; Timothy Gorringe's provocative political reading of Karl Barth in Karl Barth: Against Hegemony; Peter Sedgwick's The Market Economy and Christian Ethics; Michael Banner's Christian Ethics and Contemporary Moral Problems; Duncan Forrester's Christian Justice and Public Policy; and Timothy Jenkins's Religion in Everyday Life: An Ethnographic Approach, which argues with a dense interweaving of theory and empirical study for a social anthropological approach to English religion which has learned much from theTheory; Timothy Gorringe's provocative political reading of Karl Barth in Karl Barth: Against Hegemony; Peter Sedgwick's The Market Economy and Christian Ethics; Michael Banner's Christian Ethics and Contemporary Moral Problems; Duncan Forrester's Christian Justice and Public Policy; and Timothy Jenkins's Religion in Everyday Life: An Ethnographic Approach, which argues with a dense interweaving of theory and empirical study for a social anthropological approach to English religion which has learned much from thetheory and empirical study for a social anthropological approach to English religion which has learned much from thesocial anthropological approach to English religion which has learned much from theology.

He explores how Methodism grew from a barely perceptible impulse in the Church of England in the 18th century to a foremost expression of Christianity in the modern world; how the mixing of Enlightenment rationality and evangelical enthusiasm resulted in Methodism's perennial doubleness of vision; how the Methodist message was heard, internalized and enacted in a bewildering variety of social and geographic locations; how opposition from Outsiders fostered strength while conflict between insiders fostered weakness; how money was raised, spent and symbolized; how women and racial and ethnic minorities found nourishment in the Methodist message; how the movement managed to circle the globe completely; and finally, how a gaggle of theories about secularization might help us understand Methodism's decline in the latter half of the 20th century.

Mosse carefully distinguishes German National Socialism» in which a virulent racist ideology, drawing on social Darwinism, anti «Semitism, and various nineteenth «century racialist theories, wedded itself to nationalism» from other forms of fascism that downplayed or shunned racism.

A Social Media Detox Sounds lovely in Theory, but If you Feel Quite Resistant, You're Far from alone.

From technobirth to cyborg babies Reflections on the Emergent Discourse of a Holistic Anthropologist Cyborg imagery can help express two crucial arguments... first, the production of universal, totalizing theory is a major mistake that misses most of reality, probably always, but certainly now; and second, taking responsibility for the social relations of science and technology means refusing an anti-science metaphysics, a demonology of technology, and so means embracing the skillful task of reconstructing the boundaries of -LSB-...]

The second process of analysis used the element of Social Cognitive Theory and the Health Belief Model as an analytical framework from which identified themes were considered.

After going through the analysis of manifestation styles and reuse of social patterns, one could try to build a political theory regarding the most «important» parties in India on top of these recurring mechanisms (like Political Theory and Postmodernism from Stephen K. White tried it for Eutheory regarding the most «important» parties in India on top of these recurring mechanisms (like Political Theory and Postmodernism from Stephen K. White tried it for EuTheory and Postmodernism from Stephen K. White tried it for Europe).

I think the closest look one can get on all the intersecting systems you mentioned (religion, business, social programs, politics) is studying systems theory (f.e. Introduction to Systems Theory from Niklas Luhman) in the first theory (f.e. Introduction to Systems Theory from Niklas Luhman) in the first Theory from Niklas Luhman) in the first place.

Their thought has been tremendously fruitful for the various branches of political theory, but it has also intensified a tendency to think about the political in isolation from other areas of social life.

With insights from neuroscience, this theory argues that human nature is characterized by emotionality, amorality, and egoism, and that working for social cohesion and sustainable history requires careful consideration of the dignity needs of human beings.

As it has proved impossible to wholly separate political, economic, and social concerns in analysing the background to the riots, only a truly cross-disciplinary account — for instance, one rooted in a sociologically - informed theory of political economy — can hope to have the necessary tools to fully capture and interpret the societal phenomena from which the riots derive.

Similarly, understanding why some women remain within an ethnic enclave or community can raise theories that are generalizible and applicable to both men and women, who may face different forms of social isolation, but similar impacts from social isolation.

Critical theory is a set of normative theories that aim to free people from different kinds of social constraints.

Again, the theory of social contract informs us that individuals choose to cede some rights in exchange for their protection from the dismal life in a state of nature.

It's basically a theory that white people in western countries have more societal privileges than people of other ethnicities who come from the same political, social and economic class.

The report draws on government and trade statistics, academic evidence and economic theory to challenge arguments that the health and social benefits of reducing alcohol consumption are likely to come at a cost to the economy, finding: · Any reduction in employment and income resulting from lower spending on alcohol would be offset by spending on other goods · Econometric analysis of US states suggests that a 10 % decrease in alcohol consumption is associated with a 0.4 % increase in per capita income growth · Lower alcohol consumption could also reduce the economic costs of impaired workplace productivity, alcohol - related sickness, unemployment and premature death, which are estimated to cost the UK # 8 - 11 billion a year The analysis comes at a timely moment, with health groups urging the Chancellor to raise alcohol duty in next month's Budget.

In the decades that followed, the use of the term «neoliberal» tended to refer to theories which diverged from the more laissez - faire doctrine of classical liberalism and which promoted instead a market economy under the guidance and rules of a strong state, a model which came to be known as the social market economy.

A study published in 2003 in the journal Science laid the foundation for the theory that social pain — resulting from rejection, isolation or loss — piggybacks on the brain systems used to represent physical pain.

In his book, Evolution for Everyone: How Darwin's Theory Can Change the Way We Think About Our Lives, Professor David Sloan Wilson of Binghamton University in New York state cites an example, from the Lest culture of Micronesia in the 1930s, that shows how gossip can be a first line of defense against social aberration.

If Pagel's theory is correct, the success of the human race largely depended on culture, which spawned not just from neural connections within the brain but also from the social connections people made within their communities.

If you get your news from social media, as most Americans do, you are exposed to a daily dose of hoaxes, rumors, conspiracy theories and misleading news.

The first theory, social capital theory, centers on resources: The more resources the people in your personal network have, the more you will benefit from them.

Humans have «theory of mind» — the ability to imagine what others are thinking and learn from their social habits.

Evolutionary biologist David Queller from Rice University in Houston, Texas, whose theories on insect social behavior were an important source of inspiration for the British team, is happy to finally see them tested in the field.

Dr. Hackmann read for a M.Phil in contemporary social theory at the University of Cambridge, United Kingdom, and holds a PhD in science and technology studies from the University of Twente in the Netherlands.

The authors of the paper, from the Ruhr - University Bochum in Germany, have developed a new theory to explain this: The Social Online Self - Regulation Ttheory to explain this: The Social Online Self - Regulation TheoryTheory.

Cutting - edge social neuroscience demands expertise in a wide range of fields, from social psychological theory and measurement to neurobiology and physics.