Sentences with phrase «good ordering of society»

We affirm democracy as the type of government that holds the most promise for the just and good ordering of society and that best protects human rights and dignity.

Here, Wilson confronts the philosoher's dilemma, where even if we can establish the best order of society within his «traditional conservatism» we are still «burdened» with the imperfections of a citizenry beset by sundry diseases of the mind, not to mention the soul.

If a person pretends such a marriage, and proclaims it to others, the law considers it as a malicious act, subjecting the party against whom it is set up to various disadvantages of fortune and reputation, and imposing upon the public (which for many reasons is interested in knowing the real state and condition of the individuals who compose it) an untrue character; interfering in many possible consequences with the good order of society, as well as the rights of those who are entitled to its protection.

One of the main functions of the criminal law was to identify, and provide punitive sanctions for, behaviour that was categorised as criminal because it was damaging to the good order of society.

Not exact matches

Forasmuch as each man is a part of the human race, and human nature is something social, and has for a great and natural good, the power also of friendship; on this account God willed to create all men out of one, in order that they might be held in their society not only by likeness of kind, but also by bond of kindred.

They simply aimed to make it work in the interests of stability and good order in society as a whole.

While many of the Church committee's 183 recommendations entrust oversight responsibilities to agency types, cabinet officers, and President's men who have been untrustworthy in the past, the Church plan taken as a whole attempts to put our check - and - balance system into better working order — not to tie the hands of intelligence but to enable it to serve a democratic society's needs without undermining its cherished principles.

... Each of us, individually, must try and treat others with respect and kindness in order to have a better society.»

Morals come from an evolved social construct, or set of rules established by society in order for a group of a species to work together in harmony for the greater good of the group and therefore the individual.

Countries and societies especially the US are carried away with everything under the umbrella of freedom and rights your governments should learn from third world countries true values and laws.certain lines should never be crossed and such movements need to be exterminated for the sake of youngsters that must learn true values and acts in order to be a well being and not end up in jail and on the long run in hell.

The Church recognises the family as the building block of society and for good reason has carefully defended the understanding of family relationships and of human sexuality which is so intimately linked to the ordering of family life and the procreation of succeeding generations.

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....

And a society that believes this must, at least implicitly, embrace and subtly advocate a very particular moral metaphysics: the unreality of any «value» higher than choice, or of any transcendent Good ordering desire towards a higher end.

Yet since the account of substance offered is of a route of occasions or a personally ordered society of selves rather than of, say, a changing continuant, the objection may be raised that this atomization of substance involves an enormous multiplication of entities which in the case of selves at least goes well beyond necessity — though this would have to be shown.

He has a communitarian view of society, but at the same time champions individual ownership of small farms as the foundation of good social order.

Would it be possible to use Whitehead's notion of society (or, better, of a structured society) to describe the Trinity as a community of coequal persons who are themselves in process, hence who are subordinate personally ordered societies within the «democratic» structured society which is the community as such?

Science education is becoming a key part of what it means to be a well - informed and well - educated citizen of today; therefore, any effort to temper science education in order to placate a vocal religious group cheats the students, cheats society, and cheats our future.

In addition to that, religion might really have been developed to inject a sense of «good» order in a society and drive them to do «good».

All this took place within a maturing theory of politics first outlined by Augustine in City of God, which conceived the good society as one characterized by a just order and thus one at peace both within itself and with other polities similarly justly ordered.

Marty's new book is a resource for people of conviction who want to be good citizens in a pluralistic society: «You want to do the right thing by your God, your tradition, your country, the public order, the law and the courts, and your fellow citizens.

Any society in history will need structures which balance enhancement of freedom and self - determination with checks on it by long - established legal and moral traditions of keeping power in the service of order and mutual responsibility, as well as creation of new structures of public morality.

He approves Russell Kirk's dictum that there is no conservatism without natural law: «The «first canon» of conservative thought is: «belief in a transcendent order, or body of natural law, which rules society as well as conscience.

The work of Evangelicals and Catholics Together has continued unabated over the last twenty years, issuing documents pertaining to theological questions (such as the nature of justification) as well as those affecting the proper ordering of society (such as the rights of the unborn).

Indeed, our whole society instead of ordering economic matters for the sake of overall human and social well being has subordinated itself to the market as the instrument of producing wealth.

Deterrence ranks as a religious issue by invoking absolute measures in order to protect a relative (though undeniably genuine) good: the survival of Western society and values.

Because the institutions of education are dependent for support on the society in which they exist, it is natural that they will respond favorably to pressures to confirm and sustain the existing order and find good reasons to eject or suppress those who are too critical of it.

Socialism, as they understand it, meant that society as a whole would order its economic life for the good of all.

The secondary freedom in the study of economics consists in the deployment of a variety of models of man and society, in order to gain a wider range of perspectives on the complex events of economic life and to experiment in imagination with new and possibly better ways of directing economic planning.

In moving from this well - ordered but repressive society to forms of social life which enable these dimensions of the human spirit to emerge in more concrete relationships, we must be prepared to live within conditions which are more complex, confused, and unsettling.

On the contrary, I feel that there must be a void in the lives of religious people to feel that they need to force themselves to keep believing in these silly myths in order to have a reason to do good things and be good people... that it's not enough for them to be «good» for the sake of goodness, for the sake of our society and our world... that they must believe that there is to be some great reward for themselves or some great punishment after death in order to motivate them to be good.

If the point of religion is to bring peace and guide a culture toward certain specific behaviors, primarily for order and the preservation of the good qualities of society, then how can one say that one religion is better than another or that a «religion-less» person who STILL acts the SAME way (i.e. does right unto their neighbors, lives according to the thing the bible suggests) but is more tolerant is not as high quality a citizen as another who is associated with a Major League Religious Team?

It is possible to have a reasonably well - ordered society (in both the large and small sense of that term) as long as we deal abstractly with individuals and groups.

The fabric of modern society is honeycombed with instances of lack of veracity, of basic honesty, and of that virtue so fundamental both to Christian character and to an ordered society which perhaps had best be called integrity.

But «a moral discussion is inconclusive and even trivial, if it leaves out the question of its application,» as Gregory Vlastos has said.13 In order to be as specific as possible about this approach to Christian social philosophy I shall outline in arbitrary fashion five general principles which I suggest can be supported by the evidence of human experience as being necessary guides to the conditions under which the Good Society can grow.

Niebuhr maintained that love is under obligation to accept the best principles it can for the ordering of society.

Both liberal political philosophy and liberal Christianity have put a large measure of trust in the achievement of the good society through establishment of a legal constitutional order which embodies the essential ideals of justice and equality.

Actually these are taken up out of historical order, and Tillich might well have treated bourgeois society or the «bourgeois principle» first.

Our society needs families simply to survive and it needs the example of good families in order to flourish.

Therefore, a research university like the University of Berlin ought to include faculties of medicine, law, and theology in order to contribute to the well - being of society as a whole.

Let's turn our attention for a moment to the elephant in the living room, or should I say the «alleged» elephant, since Cardinal Dulles refers to «the alleged increase of homosexual tendencies among younger members in the Society of Jesus as well as in other religious orders and diocesan seminaries.»

«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.

They demand nothing short of upper class / caste domination in our society to end and strive for a new order wherein the wealth of nations is no longer concentrated in the hands of a few, but wherein people actively participate in the development and well - being of the nation.

He is perhaps best understood as intending that the molecule can be treated as an enduring object (i.e., a serially - ordered society of actual occasions) by virtue of the fact that it contains a series of regnant molecular occasions.

It is true, as Hall points out, that for Whitehead ordering principles are «immanent» within particular occasions (see UP 261 - 70), but in most cases those ordering principles also reflect the «mutual relations» of individuals, as well as the «community in character» pervading groups or societies of individuals (AI 142).13 This is particularly true of persons: the relations between occasions which constitute the human body and brain, and the «community of character» of the succession of personal experiences, give an essential element of unity to human experience.

Nonetheless, there is an expectation on the part of society that the law will speak from on high as well as in the people's midst, and that it will make straight what would otherwise remain twisted, crooked lines; it will establish order in the stead of anarchy and chaos; it will retain a semblance of purity amid vile motives and human deceits; it will speak with godlike authority and power in a godless age.

It is rather that the Word and the church will be interpreted to them as God's will for the freedom of man to live a human life, to fight against the demonic forces of his own nature that seek dominion over social as well as personal life, to order his life by structures of love and justice relevant to the conditions of society.

In cities of the second order, the clergymen... move in the best society of the place.

Since this unconditioned love is impossible of practice in a world where unredeemed sinfulness must be considered the general characteristic, common civil society and its individual members as well as institutions like the family, the economic order, nationality and the State necessary for the preservation of humanity are to be ordered according to the Moral Law inherent in their nature.

Further, I suggest that the guilt might sometimes be felt by AE2 when it forms a contrast which includes the crime - committing decision of AE1 as well as the publicly observable consequences, if any, and finally, the goal of continuing to achieve a moral equilibrium in an ordered society.

Both had a vision of a good normative order they hoped to persuade their society to adopt.