Sentences with phrase «in social action by»

Not exact matches

That could help curtail a true drug crisis with devastating economic and social impacts — and which was sparked, in large part, by the actions of huge pharmaceutical companies.

Success stories like Harrison's are few and far between for social entrepreneurs, defined as «someone who targets an unfortunate but stable equilibrium that causes the neglect, marginalization, or suffering of a segment of humanity; who brings to bear on this situation his or her inspiration, direct action, creativity, courage, and fortitude; and who aims for and ultimately affects the establishment of a new stable equilibrium that secures permanent benefit for the targeted group and society at large,» by Roger L. Martin and Sally Osberg in a 2007 Stanford University report titled «Social Entrepreneurship: The Case for Definition.&social entrepreneurs, defined as «someone who targets an unfortunate but stable equilibrium that causes the neglect, marginalization, or suffering of a segment of humanity; who brings to bear on this situation his or her inspiration, direct action, creativity, courage, and fortitude; and who aims for and ultimately affects the establishment of a new stable equilibrium that secures permanent benefit for the targeted group and society at large,» by Roger L. Martin and Sally Osberg in a 2007 Stanford University report titled «Social Entrepreneurship: The Case for Definition.&Social Entrepreneurship: The Case for Definition.»

According to a 2013 study by the social action group Center for American Progress, if the undocumented immigrants currently living in the United States were provided legal status, the 10 - year cumulative increase in the gross domestic product (GDP) would be $ 832 billion.

The changes in social mood that govern antitrust action are broadly experienced by the populace and have other effects.

Recent actions by British Columbia NDP Premier John Horgan makes it appear that the social license Albertans have been shelling out for in the form of a carbon tax, has no credibility or effective ability to gain market access in his jurisdiction.

WASHINGTON — Former president Barack Obama's top campaign aide on Tuesday rejected comparisons between Obama's extensive use of Facebook data to turn out voters in the 2012 election and the actions of Cambridge Analytica, a data and political intelligence firm ejected last week by Facebook in a growing controversy over social - media privacy.

In fact, we may rightly claim that the preaching of the gospel and the administration of the sacraments must necessarily go together; to put it in language used by Professor Whitehead in Religion in the Making, the «cult» (by which Whitehead meant the social action of worship) and the «myth» (by which he meant the story which explains a society's worship) can never be separateIn fact, we may rightly claim that the preaching of the gospel and the administration of the sacraments must necessarily go together; to put it in language used by Professor Whitehead in Religion in the Making, the «cult» (by which Whitehead meant the social action of worship) and the «myth» (by which he meant the story which explains a society's worship) can never be separatein language used by Professor Whitehead in Religion in the Making, the «cult» (by which Whitehead meant the social action of worship) and the «myth» (by which he meant the story which explains a society's worship) can never be separatein Religion in the Making, the «cult» (by which Whitehead meant the social action of worship) and the «myth» (by which he meant the story which explains a society's worship) can never be separatein the Making, the «cult» (by which Whitehead meant the social action of worship) and the «myth» (by which he meant the story which explains a society's worship) can never be separated.

Many of these groups were drawn closer together by their action in behalf of better social conditions and public morality.

There is a small but growing movement among evangelicals against unique friendship for Israel, embodied by the recent «Impact Holy Land» conference hosted by Evangelicals for Social Action in Philadelphia.

Have social, cultural, and intellectual conditions changed in ways that introduce issues not addressed at all by these congregations current forms of speech and action?

The hope associated with the last things is not primarily a social hope but a private hope that is guaranteed by personal action in a setting that is somewhat social.

The creative thrusts in preaching, worship, music, education, social action and organization which will determine the UUA's future defy brief description or prognostication by their very variety.

Not only are intentional human actions in large part given their specific shape and significance by their cultural «location,» but they are also guided by human interests that themselves have specific social, economic, and cultural locations.

As a derivation from the meta - ethical character of every claim to moral validity, the specific practice of moral discourse both implies and is implied by — and, in that sense, belongs to — a principle that constitutes social action universally.

Ethics entails critical reflection on the social dimensions of moral behavior, the constitution of meaning by both the individual and the group, the identification of values underlying moral action, the use of warrants in grounding these values, the operation of norms and principles in a changing and diversified world and similar issues.

In the same chapter, Hartshorne rejects dogmatic pacifism by arguing that the religious ideal of love as action from social awareness «seems clearly to include the refusal to provide the unsocial with a monopoly upon the use of coercion (MVG 173).

It allows congregations to become active on political issues without the divisions sometimes engendered by church social action in the 1960s and «70s.

The kind of action from social awareness that is demanded by perfect love is such as must admit the tragic reality that there are people who are genuinely intent upon using their freedom to destroy the freedom of others, and that, under certain circumstances, love itself may dictate that «It is better that many should die prematurely than that nearly all men should live in a permanent state of hostility or slavery» (MVG 173).

The broader purpose of Ashcraft's study is to demonstrate by example the virtue of taking political and religious ideology out of the realm of abstract philosophical discussion and considering it «in relation to a socially defined audience whose members seek to obtain certain practical advantages through social action.

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.

A community is where «life is lived,» a society is an association in rational action, and the mass is man caught up by stimuli in which there are no real social bonds.12 The idea of the community — the willed entity — is important for the form of the church.13

Accordingly, the social sciences may be expected to play an increasingly important role in liberal learning, as it becomes ever more evident that the conditions of human existence are not simply imposed by fate, nor the results of the interplay of blind, impersonal forces, but the consequences of deliberale human action.

Those of us who have been involved in designing and promoting various models for the process of sustained prophetic inquiry can testify to the general lack of interest of ecclesial bodies in such ministry: «social action» is by and large out, and, where it is a priority among church leaders, most of its practitioners are concerned with direct action, not action research.

There is, accordingly, little trust in human social action, but great confidence that human ills can be corrected for the faithful by the bliss that will follow the cataclysmic, yet glorious, coming of the kingdom of God.

Then there is wisdom, human wisdom, man's intelligent ordering of his life, the serious employment of right reason, the attempt to find the proper way of life, the whole enterprise that takes form in political action and personal morality, in social work and poetry, in economic management and the building of temples, in the constant improvement of justice by changing laws, in philosophy and technology, the manifold wisdom of man which is also inscribed in the wisdom of God and which may be an expression of this wisdom, the first of all God's works that rejoiced before him when he laid the foundations of the world (Proverbs 8:22 ff.).

Aristotle provided MacIntyre with an account of why our actions require a conception of an end as well as the social and political conditions necessary to sustain a life formed by the virtues constitutive of that end that is simply lacking in modern moral practice and theory.

Such carelessness becomes positively destructive when the term «social» no longer describes the product of the virtuous actions of many individuals, but rather the utopian goal toward which all institutions and all individuals are «made in the utmost degree to converge» by coercion.

It may seem that to emphasize the pervasive operation of the Holy Spirit, as well as to stress the Spirit's focal action in the life of Jesus and its consequences, will in the end reduce men and women to mere automatons used by God with no respect for their freedom, their dignity, and their own responsible decisions, without any personal or social human contribution to the process.

Referring to the criticism made by Peter Beyerhaus and some others that in the World Council's emphasis on social and political justice there is present a social utopianism which denies the fact of sin and affirms a self - redemptive humanism, Thomas admitted that the danger is always present, but pointed out the opposite danger of not admitting the fact of divine grace and the power of righteousness it releases for a daring faith in the realms of social and political action.

Non-violent action can, of course, be undertaken without reference to love, but one characteristic of most of the non-violent ethical movements has been the conviction that this strategy is required by love and provides a way of giving love a direct expression in social conflict.

The development in the civil rights movement of doubts about the full effectiveness of non-violence may represent in part a yielding to emotions less disciplined by ethical considerations; but it also reflects the discovery of some complexities of effective social action.

Social action was not informed by a lively sense of Christian community, rigorous prayer, and disciplined Bible study; our secular critics and our conservative brothers and sisters were not far off the mark in describing Christian social analysis as warmed - over liberSocial action was not informed by a lively sense of Christian community, rigorous prayer, and disciplined Bible study; our secular critics and our conservative brothers and sisters were not far off the mark in describing Christian social analysis as warmed - over libersocial analysis as warmed - over liberalism.

Factors in the struggle of a people to exist as a corporate body are set forth in the four - function paradigm of Talcott Parsons.10 Although the adequacy of his analysis is challenged by other theories, especially those focused upon social change, 11 Parsons's model provides a useful delineation of the actions implicated in a group's toil to perpetuate itself.

[18] Insisting on the importance of the veil for women, responding to a situation where a group of young women in the church of Carthage, claiming that the status and virtue achieved by their renunciation freed them from social conventions (which insisted that women remain veiled in church), boldly took their positions in church with faces uncovered and head unveiled, Tertullian reiterates forcefully that there is great danger in such actions because

One might even hope that this truth was discovered by the social - action - oriented evangelicals who came to the fore in the early»80s.

The field of imagination at any rate is broad, ranging from automatic, instinctual, or reflex actions (in which the problem of meaning is virtually, but not entirely, non-existent), to more or less habitual modes of response to «natural signs,» and rising ultimately to sophisticated conceptual activity and various poetic or secondary forms of meaning — making in cultural and social significations.19 In the higher reaches of semiotic activity an increase in imaginative freedom is accompanied by a greater risk of erroin which the problem of meaning is virtually, but not entirely, non-existent), to more or less habitual modes of response to «natural signs,» and rising ultimately to sophisticated conceptual activity and various poetic or secondary forms of meaning — making in cultural and social significations.19 In the higher reaches of semiotic activity an increase in imaginative freedom is accompanied by a greater risk of erroin cultural and social significations.19 In the higher reaches of semiotic activity an increase in imaginative freedom is accompanied by a greater risk of erroIn the higher reaches of semiotic activity an increase in imaginative freedom is accompanied by a greater risk of erroin imaginative freedom is accompanied by a greater risk of error.

As the representative and pioneer of mankind the Church meets its social responsibility when in its own thinking organization and action it functions as a world society, undivided by race, class and national interests.

Community clergymen can therefore move into action in the prevention of mental and emotional disturbances in each of these three areas: (1) by using the mental health center resources to make their total pastoral ministry more effective in the early detection of problems; (2) by becoming more comfortable in the use of their own style of helping troubled people so that some crisis situations can be contained; (3) by using the rich resources of social concern in the churches to attack the wider problems out of which so many individual cases of emotional disturbance arise.

Wieman was concerned to show what commitment to the source of human good would mean in institutional and national life as well as in personal life.26 It would be false in his case to say that personal salvation is primary and social action its by - product.

There he says, one, that the shift from the concept of «the State's role as providers of equal opportunities to every citizen» to that of providing education, health and other social services «to those who can afford to pay» is a U-turn in public policy which «has been made surreptitiously by administrative action without public discussion and legislative sanction»; two, that the total commercialization of social sectors is «alien even to free market societies»; and three, that «the ready acceptance of self - financing concept in social sectors alien even to free - market societies is the end result of gradual disenchantment with the Kerala Model of Development», which has been emphasizing the social dimension rather than the economic, but that it is quite false to present the situation as calling for a choice between social development and economic growth.

Despite the efforts of individual bishops, the church may also be criticized for turning a deaf ear to the expressions of pain and frustration voiced by faithful women, many of whom have no desire to be ordained, who are working as diocesan social action directors, parish - based directors of religious education, parish administrators, and in a host of other critical capacities.

This situation was first suggested in 1948 by Paul Lazarsfeld and Robert Mertoh in their classic article, «Mass Communication, Popular Taste and Organized Social Action.»

This dynamic was identified more than 35 years ago by the media researchers Lazarsfeld and Merton and presented in their seminal article «Mass Communication, Popular Taste and Organized Social Action:»

Paul F. Lazarsfeld and Robert K. Merton, «Mass Communication, Popular Taste and Organized Social Action,» in Process and Effects of Mass Communications, rev. ed., edited by Wilbur Schramm and Donald F. Roberts, Urbana: University of Illinois Press, 1971, pp. 554 - 78.

Evangelicals of a social - justice bent have mounted like - minded projects on a smaller scale, such as the Crossroads Program sponsored by Evangelicals for Social Action (seeded by Pew Trust money in 1992) and its ongoing series of publications on faith and public psocial - justice bent have mounted like - minded projects on a smaller scale, such as the Crossroads Program sponsored by Evangelicals for Social Action (seeded by Pew Trust money in 1992) and its ongoing series of publications on faith and public pSocial Action (seeded by Pew Trust money in 1992) and its ongoing series of publications on faith and public policy.

Their decline is in part the result of their taking the faith seriously by engaging in prophetic social action, thus making the church pew an uncomfortable place for many who had once found it easeful.

Moltmann and Pannenberg, the leading exponents of the theology of hope, make less of social evolution but believe that Christians are summoned to action in society by the promise of an eschatological future.

The adulteration of the church by power, e.g., its social conformity in the Middle Ages, corresponds precisely to the action described here, namely, that of Ahaz.

In a recent interview he said «Barça is much more than football», a sentiment backed up by his actions and his public pronouncements on social media.

In a current interview he stated «Barça is much more than football», a sentiment backed up by his actions and his public pronouncements on social media.