Sentences with phrase «human social structures»

And since language creates the human world, these are not just Inner revolutions»; they can be expected to express themselves in human social structuring and institutioning.

«The idea that social interaction may have facilitated or led to selection for us to be individually recognizable implies that human social structure has driven the evolution of how we look,» said coauthor Michael Nachman, a population geneticist, professor of integrative biology and director of the UC Berkeley Museum of Vertebrate Zoology.

Not exact matches

Nevertheless, I think we can be cautiously optimistic that universal structures in the physical, biological and social worlds would be enough to anchor human and alien languages in a common semantic framework.

R.S. Burt, «Structural Holes: The Social Structure of Competition» (Cambridge: Harvard University Press, 1992); P. Caligiuri and M. Lazarova, «A Model for the Influence of Social Interaction and Social Support on Female Expatriates» Cross-Cultural Adjustment,» International Journal of Human Resource Management 13, no. 5 (August 2002): 761 - 772; M.S. Granovetter, «The Strength of Weak Ties,» American Journal of Sociology 78, no. 6 (May 1973): 1360 - 1380; and M.S. Granovetter, «The Strength of Weak Ties: A Network Theory Revisited,» Sociological Theory 1 (1983): 201 - 233.

Those early human tribes that learned them and incorporated them into their social structures survived.

The claim that just social structures would make charity superfluous «masks a materialist conception of man: the mistaken notion that man can live «by bread alone» — a notion that demeans man and ultimately disregards all that is specifically human.»

The orders of creation are the common structures of human existence, the indispensable conditions of the possibility of social life.

In revealing to us the social structures, categories and expectations by which we exclude those most in need of acceptance, it unmasks our pretensions, our unjustified feelings of contentment and self - satisfied smugness in the face of a world characterized by injustice, hunger and depression of the human spirit.

Human activity is always shaped by cultural patterns and social structures.

Gods will is for us humans today to evolved to a level of conciousness that will prepare us for the challenges of our future survival, Scientists now predicts of hardships in the future due to over population and changes to the natural environment.and that is happening now with activists through out the world are reminding us of protecting nature.That is why we need a phsychological revolution to hasten the evolution of consciousness that will address the problems.Ideological and philosophical enlightenment had the past great minds to develop ideas and belief because God sent them to reality in their times.Abraham, Jesus, Mohammad, Buddha, and many other religious leaders to teach humanity the doctrines that God willed to be appropriate and applicable in those periods of their existence, Also great philosophers in another dimension of social involvement were born to interprete and connect philosophically as the second element of our conscience, Kant, Marx and countless of them also were born.To complete the triangular structure or dimension of our conscience is knowledge.

But in our age those themes have been given a much more acute vitality by spokespersons for the minorities and majorities whose human dignity has been denied by oppressive social structures.

It is generally believed that the laws, customs, and rituals by which the particular system is defined are written into the nature of things, and that the social structure is but a true reflection of the innate qualities of human nature in its several kinds.

With less panache, but with equal force and even further empirical social science evidence, her method resembles Roland Barthes» Mythologies in its outlines of the deep structure of the contemporary beliefs and practices surrounding our most deeply held moral codes about human sexual desire — or should I say eros.

Any social structure that treated human beings as a commodity or as impersonal ciphers was a denial of Jesus» teachings.

Here Niebuhr, Brunner, and Barth share the same general position, though with some differences in emphasis.13 They all agree that the social orders which form the structure of human history, such as the family, the state, the economic order, betray an essential separation of man from God.

Typical also is the way in which Tillich probes beneath the social and political level to ground his argument in ontology; i.e., in an analysis of the structure of being — in this case, human being.

The new structure will deal with what is most fundamental in our human identity: male and female equality, their social roles, the nature of their differences and relationship.

We still need his genius to see that human behavior is complex, that demonic possibilities are built into church and social structures, that human pride and spiritual arrogance rise to new heights precisely at the point where they are closest to the Kingdom of God, and that advance brings vulnerability to new temptations.

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.

Like humans, primates have complex social structures governed a dominate male figure.

It is to the credit of the social gospel movement in American liberal Christianity that the need of changing social structures has been persistently stressed, and however far it may be necessary to go beyond it to a deeper emphasis on human sin, this must never be lost sight of.

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.

It begins debates about the human person and the structure of social relationships by presupposing a particular view of the human person and of what the structure of social relationships should be.

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.

Sin, alienating persons from God, neighbor and nature, is found both in individual and corporate forms, both in slavery of the human will and in social, political and economic structures of domination and dependence.

That is the view taken by many people as they gaze with melancholy disquiet at the turbulent swell of humanity; and by it the whole edifice of human relationships and social structures is reduced to the level of a regulated epi - phenomenon, having no value or substance of its own, and therefore no future in its own right.

Rightly understood, faith and justice are in principle different because, while faith is a matter of human existence, of authentic self - understanding in trust and loyalty in response to God's love, justice is a matter of human action, whether right action toward all others (its generally moral sense), or right structures of social and cultural order (its specifically political sense).

A great deal of our contemporary problem about «love perfectionism» centers in the attempt to ground ethics either in human nature or in the structure of social institutions.

In the Christ event, «human structures, already impregnated with the seeds of Redemption through antecedent events, became articulate and responsive with a sensitivity and receptiveness that literally thrust upon the social community a new level of consciousness, a new center of consciousness and concern» (RE 258).

In my own case, it was not only Tillich plus Troeltsch with his sometime roommate Max Weber and Adams with his colleague George H. Williams who were influential, but also Walter Rauschenbusch's use of the social analysis of his day to restate biblical themes; Reinhold Niebuhr's refutation in The Nature and Destiny of Man of Marx's, Kant's, Nietzsche's and Freud's understanding of human nature; Talcott Parsons's systematic study of the role of religious values in The Structure of Social Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thsocial analysis of his day to restate biblical themes; Reinhold Niebuhr's refutation in The Nature and Destiny of Man of Marx's, Kant's, Nietzsche's and Freud's understanding of human nature; Talcott Parsons's systematic study of the role of religious values in The Structure of Social Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thSocial Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thought.

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.

It is a consequence of human injustice built into unjust social structures.

Within those languages are the structure and images of all human imagination and their potential for both social cleavage and coherence.

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.

The modern, secular version of this view sees evil as a product of human institutions and social structures which can be overcome by human solutions.

Therefore while keeping love as the essence of humanness and therefore the criterion and goal of all human endeavour, 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.

But traditional Hindu metaphysics, as P.T. Raju points out, has been preoccupied with moksha, the ultimate realization of oneness and equality of all in the Spirit, mostly forgetting that it is necessary to bring witness of oneness and equality within the social structures created for the human pursuit of wealth (artha), temporal happiness (kama) and duty (dharma).

To truncate the Christian mission simply to the changing of social structures profoundly misunderstands the biblical view of human nature and divine redemption.

This requires a change in human relationships and social structures to accept all persons as equal in dignity and rights.

In contrast, the social - science approach seeks structural and cultural contexts for personages in the past by studying the actual behavior of contemporary people with similar social structures, values and human types.

My point was, and my point remains, that the very structure of the conference reinforces the stereotype that the Catholic social - justice agenda and the Catholic pro-life agenda need to be reconciled, when, in fact, there is no more urgent question of social justice and moral progress than the protection of innocent human life at every point of development and dependency.

The freedom which is given in Christ is radical insecurity from the human standpoint or from that of social structures and technical and political forces.

each human being is a more complex structure than any social system to which he belongs.

Fifth, the abstraction from the concreteness of culture and tradition has been accompanied by an abstraction from the concreteness of social structures and classes and their effects in shaping human life.

Only by addressing economics, technology, social structures and human psychology can we hope to understand what happened on the streets of our cities.

American Political Science Association (APSA): The Section on Human Rights was established to encourage scholarship and facilitate exchange of data and research findings on all components of human rights (e.g., civil, political, economic, social, cultural, environmental), their relationship, determinants and consequences of human rights policies, structure and influence of human rights organizations, development, implementation, impact on international conventions, and changes in the international human rights reHuman Rights was established to encourage scholarship and facilitate exchange of data and research findings on all components of human rights (e.g., civil, political, economic, social, cultural, environmental), their relationship, determinants and consequences of human rights policies, structure and influence of human rights organizations, development, implementation, impact on international conventions, and changes in the international human rights rehuman rights (e.g., civil, political, economic, social, cultural, environmental), their relationship, determinants and consequences of human rights policies, structure and influence of human rights organizations, development, implementation, impact on international conventions, and changes in the international human rights rehuman rights policies, structure and influence of human rights organizations, development, implementation, impact on international conventions, and changes in the international human rights rehuman rights organizations, development, implementation, impact on international conventions, and changes in the international human rights rehuman rights regime.

By the end of the 20th century, «many countries, especially in the more developed regions, had already achieved population structures older than any ever seen in human history,» says a report, World Population Ageing: 1950 - 2050, from the Department of Economic and Social Affairs (DESA) of the United Nations.

All human societies have been shaped by religion, leading psychologists to wonder how it arose, and whether particular forms of belief have affected other aspects of evolved social structure.

Human beings are utterly dependent on a complex social structure for their survival.

aims to increase our collective ability to anticipate the complex consequences of change; gain a better understanding of the dynamics of human and social behavior as well as the cognitive and social structures that create and define change; and help people and organizations better manage profound or rapid change.