Sentences with phrase «human ordering of society»

If we are to call for its ending, it can not be simply because it is idolatrous, since it may be that every human ordering of society will be tainted with idolatry.

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.

But the extent to which human existence depends upon a natural order of «societies, harmoniously requiring each other» has recently become all the more apparent as the accumulated effects of industry, technology, and population growth have presented major «environmental» problems (see CC).

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.

Reinhold Niebuhr criticized this Pelagian vision of individuals and social orders in Moral Man and Immoral Society, replacing it with an Augustinian realism about human existence that tempered any optimism in human progress.

In the case of human mentality, we maintain that the requisite order is supplied by a vast reservoir of unconscious temporal societies, which sustain its higher initiatives.

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.

A human person is an example of such a personal order, and one could extend this image to include larger and more complex corpuscular societies, such as ethnic groups, geographical communities, or subcultures.

Again and again such thoughtful writers as Alasdair MacIntyre and Robert Bellah tell us that moral rectitude, fundamental truthfulness, and all of the other virtues and skills that make us human depend upon society: upon our having a lifelong place within a social order and contemplating the historical «narrative» that defines the social order.

That is, a human mind is a society of serially ordered actual entities that inherit a defining characteristic (Process 34).

Exodus tells us how God had brought a rabble of slaves into being as an ordered society of God - conscious human beings.

According to this story, human beings emerged from a «state of nature» in order to constitute society.

Looked at from the point of view of its prehension of past occasions, an actual entity (say, in the personally ordered society of actual entities which constitute the «self» of a human being) can be viewed as conditioned by, caused by, the other entities which it objectifies.

I shall not endorse Royce's own conception of the Trinity in this book, since it is more Sabellian or modalistic than genuinely Trinitarian.3 Rather, my intention is first to summarize Royce's understanding of human community, then to make clear how it corresponds to a democratically organized structured society within a Whiteheadian perspective, and finally to apply this understanding of community to the Trinity in order to clarify the notion of God as a community of divine persons.

We aim to rediscover and reconstruct a society based on «belief in the ability of human experience to generate the aims and methods by which further experience will grow in ordered richness» (PCM 227).

Whitehead speaks of the personally ordered society of dominant human occasions (Sherburne's regnant society) as a «thread of happenings wandering in «empty» space amid the interstices of the brain» (PR 516).

But unless we have to a far greater degree than at present the ordering of society on the basis of the supreme worth of every human being, we shall have repeated outbursts of world tragedy.

Modernity's emphasis on secularism involves three elements - a) the desacralisation of nature which produced a nature devoid of spirits preparing the way for its scientific analysis and technological control and use; b) desacralisation of society and state by liberating them from the control of established authority and laws of religion which often gave spiritual sanction to social inequality and stifled freedom of reason and conscience of persons; it was necessary to affirm freedom and equality as fundamental rights of all persons and to enable common action in politics and society by adherents of all religions and none in a religiously pluralistic society; and c) an abandonment of an eternally fixed sacred order of human society enabling ordering of secular social affairs on the basis of rational discussion.

The function of the state as the most general institution of human society is to order properly our mutual fulfillment of the needs of self and others.

Would we have to be a Jew or a Christian in order to understand the vision of human nature and society which was being communicated there?

In doing this, we have also seen how one of the consequences of authentic preaching is a determination, established in the hearts and minds and wills of those who have assisted at worship, to give themselves more fully to the service of God — as «co-creators», in Whitehead's fine word, with God in the great work of «amorization», establishing in this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibility.

We introduce them in order to discuss, explain and modify human behaviour; and since human behaviour occurs and gets discussed only in societies, which have different histories, institutions and physical environments, the psychological vocabulary of one society mustnot be expected to match that of another.

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.

Marx is offering here an outline of an ordered society in which the relations of human beings to one another and to nature are both clearly recognizable and rationally acceptable.

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.

He seems to agree with Bracken that the creativity of individual occasions is primary and is constitutive both of enduring human persons and of societies, but unlike Lakeland his objections to the existing social order of things are melioristic and reformist rather than fundamental and hence revolutionist.

In The Great Disruption: Human Nature and the Reconstitution of Social Order, Francis Fukuyama says our society went seriously out of whack in the 1960s, chiefly because of the change in sexual roles and in employment patterns forced by the rise of the information revolution.

What Whitehead offers to effect this particular translation of cosmology and sociology is the reintroduction of a theory of «social custom» to serve as the founding principle of order in human society.

And even though for Whitehead human social interrelationships are primarily instinctive (owing to the «sympathetic» nature of human experience), nonetheless it requires the repetitive occurrence of inherited social activity to establish a social order stable enough to secure the continued social interaction of individuals, and therein the endurance of society as a whole.

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.

The structure of the ideal society Can not be finally prescribed, nor can we directly create a new order, The stuff of human history and human nature simply does not permit that kind of attack.

A civilized society is, in the universal hierarchy of social order, simply a particular form of social creativity made uniquely distinctive by human effort.

But today we need new visions of a perfected social order, a planetary society in which all men have equal access to the means of human fulfillment in a world brotherhood at peace with nature and with God.

By a Christian society, he did not mean one that was composed solely of Christians, but one in which human life is ordered to ends that are befitting the true God.

This world of ours is a new world, in which the unity of knowledge, the nature of human communities, the order of society, the order of ideas, the very notions of society and culture have changed and will not return to what they have been in the past.

The Faith and Order statement then went on to point out how every social order is limited by the «continuing sinfulness of man» which are meant to protect human beings in socOrder statement then went on to point out how every social order is limited by the «continuing sinfulness of man» which are meant to protect human beings in socorder is limited by the «continuing sinfulness of man» which are meant to protect human beings in society.

Even the «soul,» the personally ordered society of actual occasions constituting human consciousness for Whitehead, does not have a comprehensive understanding of the organism within which it finds itself.

With the evolutionary emergence of complex, ordered societies of occasions serving the rich and imaginative experience of strands of «presiding occasions» which exhibit «personal order «4 and perhaps consciousness — that is, animals and human beings, with their quicksilver brains and supple bodies — opportunities expand exponentially and the risks of freedom expand correlatively.

Shepard goes to great lengths to show the negative consequences of ordering human societies in ways that work against our genetic constitution.

By reason of this prior decision Whitehead is forced to interpret all those beings of higher order that manifest themselves as unities, such as living beings and humans, to be a multiplicity of entities, that is, to be a «society,» [253] or even more as a whole gradation of inter-compartmentalized «societies» and «subordinate societies.»

Because Whitehead conceives the human psyche not to be a single actuality, but a temporally - ordered society of occasions of experience, and further believes all actual entities to be occasions of experience, he is able to use «the direct evidence as to the connectedness of one's immediate present occasion of experience with one's immediately past occasions... to suggest categories applying to the connectedness of all occasions in nature» (AI 284).

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.

«This world of ours is a new world,» wrote Robert Oppenheimer in 1963, «in which the unity of knowledge, the nature of human communities, the order of society, the order of ideas, the very notions of society and culture have changed and will not return to what they have been in the past» (Saturday Review of Literature, June 29, 1963, p. 11).

Lévy - Soussan believes that in order to be successful, adoption must lead to a psychological filiation that «allows for a nexus of the three elements that are basic to any society: the biological, the social, and the subjective dimensions specific to human beings.

Nor is it an ideology, but rather the accurate formulation of the results of a careful reflection on the complex realities of human existence, in society and in the international order, in the light of faith and of the Church's tradition.

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.

God intended equality among men; but «private property, slavery, imperialism, the State itself, appear in post-Fall society as regulations of God to preserve nature, which is always being disrupted by sin».26 Justice thus appears as the rough, necessary, coerced order of human societies which is not wholly antithetical to love, since it serves the purpose of God in the creation and history.

The very great advantage to this «system» was that society was organized on a classical and Christian tradition that understood the tension of human existence, in right order, as a function of Plato's metaxy, e.g. the movement of consciousness between immanence and transcendence.

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.

Therefore while keeping love as the essence of humanness and, therefore, the criterion and goal of all human endeavor, human society today has to eschew utopianism and organize itself as power - structures based on a sense of the moral law of structural justice and utilize even the coercive legal sanctions of the state to preserve social peace and protect the weaker sections of society in a balance of order, freedom and justice.