Sentences with phrase «into new societies»

But their distinctive experience among the groups who came to the US in this period speaks to today's debates about immigration — and especially to the ways immigrants integrate into new societies.

Protecting perpetrators and integrating them into the new society, however, was not the chief purpose of the TRC.

Ms Heintze's first - hand account illustrates the meandering and always incomplete process of integrating into a new society and political system as well as the importance of maintaining links to family members and life «back home».

As she said, she wanted to integrate into the new society without adopting the Western cultural norms and forgetting her own religious and cultural origins.

Not exact matches

But as Virgin grew through the years, so did our ideas about how to treat employees well, and how to take environmental impact into account, and by 2004, I had come to realize that we at the Virgin Group had a chance to tackle the challenges our society faces in a new, entrepreneurial way.

A group of thought leaders representing business, academia and civil society sits down to discuss how global risks can be turned into a wide range of new opportunities.

Unlike the marginalization experienced by earlier generations of Chinese immigrants, this new group integrates more fully into mainstream British society.

The Australian Bureau of Statistics divides new loan approvals into those made by banks, building societies and other lenders.

Then, of course, we'll have the governments forcing new kinds of systems or policy changes such as helicopter money to push more money into our society and that's when we start to get into hyperinflation.

St. Tikhon's mission of training a new intellectual cadre to bring Orthodox values into all areas of Russian society is very compelling, with parallels to what the U.S. Catholic Church hopes of Notre Dame or Catholic University of America.

In Resurrecting the Idea of a Christian Society, my new book appearing on August 1, I draw these strands together into a sustained argument for a Christian vision of moral and social renewal.

The transformation of the pragmatic, results - oriented, rationalist liberalism of John F. Kennedy, first into the New Left and subsequently into postmodern American liberalism, put the imperial autonomous Self at the center of one pole of American public life, where it displaced the notion of the free and virtuous society as the goal of American democracy.

What can the politics of autonomy» which is the distillation of the politics of the Sixties» say in the face of the existential threats that will confront the next president of the United States and the next Congress: the threat of Jihadism (which has a very clear, and very different, idea of the good society), and the threat of a slow descent, via biotechnology, into the stunted humanity of the brave new world?

Henry's argument was unquestionably of major importance in encouraging a new generation of evangelicals to engage society, rather than withdraw into isolated, defensive, and inward «looking enclaves.

Richard and Jim had been putting out, for Rockford, a newsletter called The Religion and Society Report and a quarterly journal of scholarly and public - intellectual articles called This World» and, deprived of those entities, they decided to join the two kinds of publication into a single new magazine.

Whereas Leclerc argued that the ultimate constituents of material reality are mini-substances which act on each other reciprocally and by their interaction co-constitute the new reality of a compound substance (NPE, 309 - 10), Ford argues that such natural compounds are instead to be understood as «single strands of personally ordered actual occasions, potentially divisible into structured societies but not actually so divided» (109).

Can such a vision, along with its accompanying values, provide meaning and motivation sufficiently powerful to convert men from their idolatrous, self - destructive loyalties and transform them into prospective citizens of a new world society?

This was a time for the entire community to welcome the new couple into society.

This was followed by five subsequent phases of development in a regular pattern of succession: (1) the organization of home and foreign mission societies to channel new leadership into church planting or into the field; (2) the production and distribution of Christian literature; (3) the renewal and extension of Christian educational institutions; (4) attempts at «the reformation of manners» — i.e., the reassertion of Christian moral standards in a decadent society; and (5) the great humanitarian crusades against social evils like slavery, war and intemperance.

The Idea of Civil Society by adam seligman free press, 220 pages, $ 24.95 Adam Seligman's book, while primarily a theoretical, historical, and social inquiry into the notion of civil society, is motivated by a contemporary concern: namely, the felt need for a new representation of societySociety by adam seligman free press, 220 pages, $ 24.95 Adam Seligman's book, while primarily a theoretical, historical, and social inquiry into the notion of civil society, is motivated by a contemporary concern: namely, the felt need for a new representation of societysociety, is motivated by a contemporary concern: namely, the felt need for a new representation of societysociety in....

Although Whitehead seems to reject the Marxist idea of the class war (AI 35), he knew that society built on iniquity resulted either in its self - destruction or a correction built on the insertion of some new theory into the social structure (AI 14).

Nils» overriding goal in life is to be further transformed into the image of Christ and to help bring God's new society into this world.

The point the New Oxford Review is making in the ad is that liberals have consistently and successfully pressed for changes in our society that transform conduct that once caused women to be condemned as «whores» and «sluts» into behavior to be accepted and even encouraged as healthy.

May our understanding of the kingdom be formed from Jesus and the New Testament teaching more than from the vestiges of colonialism and the highly individualized society into which we've all been born.

Tacitus could not know, nor Pliny, that the group of people whom the one thought a danger to society and the other a set of pig - headed cranks were the vanguard of a body which would take charge of the whole new movement, give it directions, and carry it into ages far ahead.

In culture and society we therefore lack all access to social pasts unless a novelist re-creates their features or preservers ensure that a hallowed building can endure into a new generation.

An absolutely beautiful, indescribable thing until I went out into society and into the new realm of the religious, the «spiritual» and the anti-religious did it become dreadfully difficult and negative in countless ways.

It does not focus on the Kingdom of God and its relation to a new society to be brought into being by humanity.

The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.

I made no reference to gay or nay as we need some basic understanding before we go off into various new forms of the core unit of our society (family).

His breakdown amid the variety of Roman alternatives was cured by the new Christian alternative, his intellectual doubts as a late antique philosopher were resolved by Hebrew and Christian truth, his dissatisfaction with professional advancement in Rome was rechanneled into an enthusiasm for the new society of the ecclesia.

Relieve society of the belief that money thrown into prohibition, pledges, therapy, penalization, incarceration, Treatment programs, medical research, clergy conferences, alcoholism and addiction studies, new «self - help» groups, new church - centered catchall programs, and government intrusion can possibly replace the voluntary, determined, recovery efforts of hurting alcoholics and addicts themselves.

The «utopian» experimental societies so familiar in American history have drawn little groups of people into adventure of proving that the new order is possible.

New orders sprang into being, bearing resemblances to monasticism but, like the Franciscans and Dominicans, products of the preceding revival, more actively missionary and more aggressive in changing the society about them than had been the earlier orders.

Although these visions led to two great multiethnic civilizations — Christendom and the Islamic world — neither of these has succeeded in becoming the new global society, partly because each encountered within itself a continual resurgence of pre-Axial ethnic tribalism, and partly because each developed an intolerant exclusiveness which turned it into another closed society, this time of a religious kind.

Revivalism brought fresh impulses into student life, rallied the women and young people into many societies, poured out thousands of missionaries, produced new groups to work in the slums, created institutions of mercy and charity.

It was brought into being out of the older society of the Jewish people («the old Israel») as the new community («the new Israel») which was responding in discipleship, in love, in worship, and in service to that which Christians believed God had done in Jesus Christ.

As we enter the emerging global society and are all drawn into new unities in a postsocialist world, we all can learn from this history.

For example, a Presbyterian resolution states «that all planning for new church building and for major renovation to existing church buildings shall take into consideration the needs of the handicapped members of our society, in order that all may enter into our fellowship.»

His stated goal in all of this is to create an independent Western Islam, a new «Muslim personality» whose conscience can be faithful to Islamic principles while being fully integrated into Western societies.

There're only a couple of way the retarded religious right will return the USA to a 50s like society: with guns (as hinted at by Glenn Beck) and / or if they propogate like rabbits (to produce children they can indoctrinate into their cult because they are not attracting many new members).

We must hold them in mind as background to the main task, which is to explore the interaction of theologians and human scientists as they seek to formulate a new concept of civil society which can draw traditioned communities and other human associations into a larger covenantal bond.

The controversy has to do with the «other» kind of Augustinian, the person whose piety can not find expression in a secular society, but hardens into a «new traditionalism» that rejects even Stout's generous terms for religious participation in public life.

The optimism of the «50s faded into the early «60s, and we heard of New Frontiers and of efforts to build the Great Society.

The state rather than addressing itself to the creation of civil society, has become largely a mediator of ethnic political equation; whereas what we really need is a dynamic re-interpretation of the past, taking seriously into consideration, the new elements of change.

Whether among the secularized masses of industrial societies, the emerging new ideologies around which societies are organized, the resurging religions which people embrace, the movements of workers and political refugees, the people's search for liberation and justice, the uncertain pilgrimage of the younger generation into a future both full of promise and overshadowed by nuclear confrontation - the Church is called to be present and to articulate the meaning of God's love in Jesus Christ for every person and for every situation.

«We are witnessing a massive infusion of new technology into industry, a technology based on computers and micro-electronics,» says Harley Shaiken, an MIT expert on technology and its impact on society.

The «new economy» spurred on by the new technology is still in a period of transition just as our society is groaning though a movement away from modernity and modern rationality into postmodernity and a postmodern rationality signified by its offspring technology that will continue to give it shape.

Peyré therefore feels that «bringing an adopted child into a society in which he or she will have the same rights and the same place as other children» as the Hague Convention provides» requires that the child be received into pre-existing family structures, already recognized as such, and not serve as an instrument for obtaining recognition of new family structures.»

The effects of technology, with this view, are cloaked in subtle epistemic shifts that happen with each new technology introduced into society.