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.
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.
But it is equally possible it was born
from social theories that arose out of a fear of the rise of industrialism.
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 s
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 s
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 s
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 s
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 s
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 s
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 s
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 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 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 the
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 the
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 the
theory and empirical study for a
social anthropological approach to English religion which has learned much from the
social 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 Eu
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 Eu
Theory 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 T
theory 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.