Sentences with phrase «human social relations»

The origins of human social relations.

Force, in any of its various forms, is decidedly anti-social, for Whitehead.7 Thus rooted in human emotional and instinctive experience, human social relations are not principally rational or artificially instituted, but instead are founded on natural feelings of accommodation and mutual beneficence.

The other focus centers both in human sin and in the complexity of human social relations.

Not exact matches

Sinek offers a lucid and compelling view on leadership and its relations to human behavior and social interaction.

Recalling that internationally - recognized human rights include social, economic, and cultural rights as well as political and civil rights, we should acknowledge that economic relations and human rights are mutually supportive dimensions of our mature relationship with China.

Indeed, one could argue, following the historian Christopher Shannon, that the agenda of modern cultural criticism, relentlessly intent as it has been upon «the destabilization of received social meanings,» has served only to further the social trends it deplores, including the reduction of an ever - widening range of human activities and relations to the status of commodities and instruments, rather than ends in themselves.

Since human forms of relation are evidence of mind, it might appear that the social sciences are concerned only with man's mental nature.

To secure a larger combined influence for the Churches of Christ in all matters affecting the moral and social condition of the people, so as to promote the application of the law of Christ in every relation to human life.»

But the truth is that willingness to apply these counsels of love strictly (not of course as if they were a law, a code, a set of rules) will turn human relations upside down and provoke harsh reactions in the body social.

This is an objective claim about the human mind, the dynamics of social relations, and the moral order of our world.

These roles and relations are not fundamentally natural phenomena integral to human identity and social welfare but are mere accidents of biology overlaid with social conventions that can be replaced by functionally equivalent roles without loss.

Birch and Cobb propose that to live out such an ethic one must act personally and politically to promote two complementary ideals: ecological sustainability in our relations to the rest of nature, and social justice among humans.

Yet, Hartshorne expressed privately in the correspondence his worry that «personalism is in danger of over generalizing the specifically human type of social relation» (Letter of May 8, 1939).

On the other hand, the very fact that they claim if not a monopoly of supreme values and motivating forces, yet a unique relation to them, makes it impossible for the churches to participate in promotion of social ends on a natural and equal human basis.

Some societies may not have high sense of selfhood and the right of self - determination, but may show a great measure of social virtues; and others may have high sense of self and its freedom but may show greater perversity in human relations.

And yet, unlike the positivistic social sciences, it is not blind to paradox; it can articulate the intricacies of human relations just as effectively as a Kierkegaard or a Dostoievsky.»

Jesus was profoundly contemplative, intensely human in his personal relations and authentically radical in his social options.

While these latter are important, we must probe more deeply for environment, functions, and context, and, most important of all, for human relation that define social roles and tell us who has power, who is aggressor, and who is victim.

This subject can be reflected in terms of the overall approach of the Church to human and social life, and in relation to the specific phenomenon as it has developed during the 1990s, after the fall of the soviet Empire.

It would be impossible to give men freedom of choice when the social organization has become so sensitive and delicate that every choice, even the most commonplace, is liable to react on the community, and every opinion or feeling Is treated as a serious matter because it may affect the Individual's productivity or social adjustment, or his human and public relations.»

The process weaves a seamless web of human cultures, erecting for each its own interpretations of reality, and guiding its social relations.

If systematized these would fall into three main types: the beauty, sustenance, and orderliness of nature on which our lives depend; social relations in the family, community, nation, and all our past which have nourished and fashioned us; and, less obviously but essentially, the human capacity of thought, feeling, and will by which to live and act as morally responsible beings.

On the contrary, love as a principle of social ethics implies that distribution and organization of power which can offer the foundation for free and constructive human relations.

Thus we can say that Marx's critique of religion is not primarily and essentially a revolt against God, but rather a struggle on behalf of the human beings in all of their personal needs and social relations.

Christian anthropology's emphasis on human personhood fulfilling itself in interaction with persons, leads it to give priority to preserve and develop small - scale social institutions which enable face to face relations to promote personal values and humanize people.

Hence, Hartshorne says that God has direct access to all parts of the world through immediate social relations after the fashion of human minds» being immediately aware of the states of their brain cells.

In fact, when social scientists contemplate the mutually conditioning relations among human development, family structures, law, commerce, and the overall culture, their situation is similar to that of natural scientists trying to make sense of such complex phenomena as the long - range weather or turbulence in fluids.

The reality of power is complex; and its use and misuse in all human, social and political relations and interactions has been a question of utmost importance for all peoples.

They take it for granted that, for example, social justice is an intrinsic dimension of the gospel, that merely juridical or legalistic interpretations of God's relation to man and the world are inadequate, that relativity attends all human decision - making.

There is a determined attempt to impose gender theories in many countries — with attempts to change language or to castigate parents for bringing up children as male or female, as if the structures of language and grammar bore no necessary relation to human biology and were just a social construct of a patriarchal or «straight» society — and forgetting that «non-binary» language is itself a construct and an attempt to ideologically cleanse language to suit a particular theory.

But if, on the other hand, we refuse to regard human socialization as anything more than a chance arrangement, a modus vivendi lacking all power of internal growth, then (excepting, at the most, a few elementary rules safeguarding the living - space of the individual) we find the whole structure of politico - economico - social relations reduced to an arbitrary system of conventional and temporary expedients.

As social animals, humans enter into a web of relations that make claims on their lives.

In a general sense, one can speak of four areas of struggle: (i) the system of economic exploitation and social stratification (racial segregation, women's working conditions, unemployment and the new legislation of «flexibility and «deregulation); (ii) the ideology (the way of representing the world, social relations, etc.) that justifies the system — the new ideologies of race superiority, the religious legitimation of competition and the so - called free market as the only and sufficient way of organizing human life (iii) the ways in which the consciousness of the oppressed, is led to interject this ideology of domination and to develop a feeling of self - denial and self - devaluation; (iv) the atomization of the society through the weakening and destruction of neighborhood, workers and local cultural manifestations.

Modernity is represented by three forces - first, the revolution in the relation of humanity to nature, signified by science and technology; second, the revolutionary changes in the concept of justice in the social relations between fellow human beings indicated by the self - awakening of all oppressed and suppressed humans to their fundamental human rights of personhood and peoplehood, especially to the values of liberty and equality of participation in power and society; thirdly, the break - up of the traditional integration of state and society with religion, in response to religious pluralism on the one hand and the affirmation of the autonomy of the secular realm from the control of religion on the other».

But — and this is a huge qualifier — if that message of justification by God's undeserved love is preached apart from an unmasking of the actual power relations which have aggravated these feelings to the level of a social neurosis; if people are released from the rat race of upward mobility only privatistically, with no critique of the economic and social ideology that stimulates such desperate cravings; if people are liberated from a bad sense of themselves without any sense of mission to change the conditions that waste human beings in such a way, then justification by faith becomes a mystification of the actual power relations, and the Christian gospel is indeed the opiate of the masses.

That is to say, all realistic social morality requires keeping the relation between power, law and love in tension, till the sources of human self - alienation are overcome and loving relation which has spontaneity as its character is possible.

They point to other destructive aspects of television that have been stressed by television researchers and theorists; the privatization of experience at the expense of family and social interaction and rela - tionships; (33) the promotion of fear as the appropriate attitude to life: (34) television's cultural levelling effects which blur local, regional, and national differences and impose a distorted and primarily free - enterprise, competitive and capitalistic picture of events and their significance; (35) television's suppression of social dialogue; (36) its distorted and exploitative presentation of certain social groups: (37) the increasing alienation felt by most viewers in relation to this central means of social communication; (38) and its negative effects on the development of the full range of human potential.

This dissolution issues for the sake of a more inclusive relation to the world; we are dealing with the formation of a world - consciousness which goes beyond the horizons of both the familiar and the more remote human social environment.

This is not simply a task of intellectual understanding, but of metanoia, in the fullest sense of the word: of conversion of our spirit and culture, of our technology and social relations, so that the human species exists within nature in a life - sustaining way.»

This point will be understood better when we examine the Manuscripts where Marx decided that human self - alienation could and should be grasped as a social relation between human beings.

Use and misuse of the power in all human, social and political relations and interactions has been the question of utmost importance.

My early polemical attitude toward the Catholic Church had been modified when, in the days of the New Deal social revolution, the Catholic Church revealed that it was much more aware of the social substance of human nature, and of the discriminate standards of justice needed in the collective relations of a technical culture, than was our individualistic Protestantism.

Marriage creates a unique social union not based on blood relations or common descent («a man leaves his father and his mother and cleaves to his wife»); thus marriage is also the primordial institution of human society.

For the purpose of the study, CSR is defined as strategies that appear to foster some social good, including programs that benefit community engagement, diversity, the environment, human rights and employee relations.

Human societies are characterized by patterns of relationships (social relations) between individuals who share a distinctive culture and institutions; a given society may be described as the sum total of such relationships among its constituent members.

A society, or a human society, is a group of people involved with each other through persistent relations, or a large social grouping sharing the same geographical or social territory, typically subject to the same political authority and dominant cultural expectations.

«This has implications for humans and nonhuman primates, since hierarchical behavior and social dominance relations appear early in life and remain important throughout the lifespan,» Boyce said.

International Politics of Human Rights, The University of Sydney, School of Social and Political Sciences, Department of Government and International Relations, Faculty of Arts, Francesca Panzironi (2008)

«Our interest is in seeing how human behavior develops over time in relation to different social media platforms,» Han said.

Rushmore asks whether social activities, sports, the arts, community organising, are tactics formulated by a society as a way to prevent the cultivation of intimate human relations, and it's not just through Max's wacky travails, but also those of drunken industrialist Herman Blume, who neglects both his family and his own heart.