But
in the complex society in which we live, such intervention often is the only way for citizens to make their moral and ethical concerns matter.
Humans live
in complex societies in which people specialise in different jobs.
Not exact matches
For example,
in March, Equitable Life Assurance
Society of the United States sold Growers Square, a 191,000 - sf, three - building office
complex in Walnut Creek, California, to Invesco Realty Advisors for $ 41 million.
Joseph L. Rotman was both a city - builder and a country - builder who passionately believed
in bringing business, government and academia together to solve
complex issues
in society.
Knowledge of economic history is critical for good policy making because, as valuable as it is to understand models and theories,
in real life policies have to be made
in societies that are
complex and have political and sociological considerations to take into account.
In the Enlightenment view of the world, ethical issues regularly get reduced to issues of civil liberties, which is increasingly being shown to be a far too simplistic category to guide society in dealing with such complex moral problems as incest, abortion, divorce, and substance abus
In the Enlightenment view of the world, ethical issues regularly get reduced to issues of civil liberties, which is increasingly being shown to be a far too simplistic category to guide
society in dealing with such complex moral problems as incest, abortion, divorce, and substance abus
in dealing with such
complex moral problems as incest, abortion, divorce, and substance abuse.
Rather,
society is a never - ending work -
in - progress constructed through the ongoing strivings of living and breathing human beings whose motives are psychologically
complex and culturally specific.
Secondly, however, and more importantly for the purposes of this article, Ford's stipulation that natural compounds are larger or more
complex actual entities rather than structured
societies implicitly confirms the entitative or substantialist understanding of actual occasions criticized
in the opening paragraphs of this article.
Hence, even
in this highly
complex case, it is the collective agency of the entire structured
society or overall field of activity which is at work to support a «thread of personal order» among the living occasions.
The Qur» an, which was revealed almost fourteen centuries ago, and the Traditions concerning the Prophet who lived that long ago exclusively
in a desert
society can not serve as explicit guides for every situation which might arise centuries later, and especially
in the
complex societies of the present day.
Indeed,
in a
complex society where no one can grasp more than a few of the details, some of the most important practical theology will have to be done by specialists
in medicine, law or business, or by theologians and ethicists whose training equips them for specialized roles
in those institutions.
If we are messing up
in Afghanistan, where reconstruction and serious reform are stalling, why would one think we would do better
in Iraq, a much larger and more
complex society?
To fill the gap left by a weakened church, people are not only experimenting with both new and ancient forms of the spiritual and psychic life; they are searching for religious books that deal with the
complex problems of
society in personal, direct and simple ways.
Freedom or context - independence arises
in consequence of this
complex integration of
societies at many levels (PR 105f.
Mentality is not the novel capacity of a
complex living
society which is absent
in its constituent occasions.
I shall return to how he suggests we understand value arising from what is being called,
in his peculiar way a «
society,» but the point from Adventures of Ideas is clear enough: however we learn to appreciate the status of a
complex whole comprised of constituents, it must be construed
in a manner which permits that
complex whole to serve
in turn as constituent within a larger and more
complex level of organic whole.
Laudably, and perhaps surprising to some, the makers of this documentary understand that a key factor
in any
society's struggle to maintain adequate
complex adaptive systems, ours included, is the stories that we tell.
These, he discovered, could also provide a framework for understanding
complex processes
in any domain of experience, including human
societies.
The mental pole of
complex presiding occasions permits great individual initiative to be expressed with unrivalled intensity, originality, and depth, all because their dominant strands are nestled
in a structured subservient hierarchy of
societies.
In contrast to suburbia, the traditional city is a
complex institution designed to address and transform the unpleasant aspects of human life by means of community, culture and civil
society.
One way of viewing the religious crisis of our time is to see it not
in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion,
in an ever more
complex and technological
society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.
Yet, both became the making of changes
in the institutional structure was not his chief concern and because his human vista was limited by the conditions of a simple peasant
society east of the Mediterranean
in the first century A.D., he obviously could not foresee or make pronouncements upon the vast
complex of particular problems that confront Christians
in today's world.
I will put Cobb back on the defensive by saying that I fail to see how the model of an all - encompassing, regionally inclusive experience is compatible with the hiddenness of competing drives, aspirations and fears which psychoanalysis reveals
in the» «depth» dimension of the psyche,» by which term I mean something broader than the unified experience of the analogue to the «soul,» namely, the restless depths of the
complex societies which support the regnant nexus and which have a «life» of their own, which is
in some instances incorporated into, melded into the conscious experience of the occasions
in the regnant
society, and sometimes is not.
The great problem for democracy
in a
complex society is to make the voice of each citizen count
in the determination of public policy.
This conception must not only be able to deal with the individual
in isolation and
in terms of individual
complexes and aspects of his personality but also as a whole person
in relation to other persons and to
society.
They grow from due recognition of necessary functional differences
in a
complex society and from acceptance of the just requirements of membership
in it.
So the point of Whitehead's example
in the above passage would be that
in talking about the membership of the
complex structured
society which is a total man,
in the ordinary sense of the term, one is referring not to a subordinate
society, such as the enduring object which is the life, or soul, of the man, but to all the individual actual occasions
in all the subordinate
societies and subordinate nexus which make up the man.
He is, rather, a very
complex structured
society which sustains, among many other
societies, a regnant, personally ordered, subordinate
society (an enduring object) which Whitehead refers to as «the soul of which Plato spoke» (Adventures of Ideas 267 — see also pp. 263 - 264 for a clear statement of the distinction between «the ordinary meaning of the term «man,» which includes the total bodily man, and the narrow sense of «man,» where «man» is considered a person
in Whitehead's technical sense, i.e., as the regnant, personally ordered
society which he identifies as his equivalent of Descartes» thinking substance and Plato's soul).
In a
complex society such as ours, it would be impossible to detail all of the images and symbols that go into creating its commonality.
However, if he remains true to his Divine Will as reflected
in the Law, it will not be sufficient for him to raise up religious truth
in a sporadic fashion without any line of direction or fulfilment: «if God is the Environer of the soul of man, then from the very beginning of man there must be, within his personality and within the
complex of human
society a God - evoked and God directed line of spiritual truth, and good, and spiritual authority».
They give expression to a very contemporary and vibrant faith that is both simpler and much more
complex than the complexifications cherished by those who know only that we live
in a secular
society.
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.
It is
in this
complex of religiosity that the preaching of the gospel makes sense; it is this preparedness that has undergirded the spreading of the gospel like wildfire among African
societies which had hitherto followed and practiced traditional religion.
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 unsettlin
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 unsettlin
in more concrete relationships, we must be prepared to live within conditions which are more
complex, confused, and unsettling.
Moreover, a properly governed free market is indeed an important form of economic organization, at least
in a
complex society, and reliance on it would be impossible if the resulting differences
in distribution were canceled.
The building block electronic and protonic actual occasions are,
in the case of human beings, swept into vastly more
complex, Chinese box - like sets of containing
societies within which there are social levels that can be identified with cells, others which answer to Aristotle's levels of tissues and organs, and which finally are presided over by what Whitehead refers to as the regnant nexus, a social thread of
complex temporal inheritance which, Whitehead suggests, wanders from part to part of the brain, is the seat of conscious direction of the organism as a whole, and answers to what
in Plato and Aristotle is called the soul.
Its hard - won freedom to express and advocate competing and conflicting ideologies and class, group, and political party interests was supposed to sustain the political diversity necessary for self - government
in a
complex society.
Following Whitehead, we see the appearance of mass
in the world as a fundamental element
in the way that a
complex, resilient
society might approach reality and survive.
In our highly
complex Western
society «social help becomes increasingly a matter of political - social legislation.»
Curiously, however, the demand for the term «social justice» did not arise until modern times,
in which more
complex societies operate by impersonal rules applied with equal force to all under «the rule of law.»
As a totality existing
in its own right, of course, the
society in question may be part of a still greater
society or more
complex field of activity.
An individual is the
society, or better, the
complex of
societies,
in a particular locus.
This is a startling achievement
in a
society that finds security
in featureless and easily comprehensible cultural landscapes, and consequently seeks to smooth anything too
complex and particular into a barely distinguishable example of a type: just another sporting event; just another television broadcast; just another weekend distraction.
Instead of disintegrating the human person into a swarm of entities that are then reunited into the — dubious — unity of a bare «
society,» the simpler and more realistic solution ought to lie
in conceiving the person, steadfastly and from the beginning, as one entity, even though a
complex one, as befits Whitehead's starting point.
The
complex of organisations and relationships that form civil
society provide the environment
in which we typically experience our everyday lives.
This Christendom was such a living,
complex unity that it could be likened to an organism,
in the way any healthy homogeneous
society can be called a social organism.
It is the persistence of certain defining characteristics
in a very
complex orderly
society endowed with a preeminent linear
society or «soul» (n).
I am convinced that the continued and increased dominance of the
complex of capitalism, utilitarianism, and the belief that the only road to truth is science will rapidly lead to the destruction of American
society, or possibly
in an effort to stave off destruction, to a technical tyranny of the «brave new world» variety.
The defining characteristics of personal identity reflect (and
in some sense are the manner of) the resolution of this complexity.3 I think it follows that
in the living person both the
complex content of concrescence and the manner of integrating the content are dependent upon the environing
society — so dependent that the disembodied soul appears to be
in categoreal difficulty.
Society is a
complex system of relationships
in which a multitude off actors influence one another.