Sentences with phrase «into society people»

Not exact matches

While we often feel to swamped with work, or too tired for leisure reading, research from the University of Liverpool's Centre for Research into Reading, Literature and Society found that reading made people feel happier and more satisfied with with lives, overall.

Rather than follow the Stalin model of turning an agrarian society of Russia into a state - owned industrial superpower like the USSR - killing millions of your own people in the process, incidentally - Myerson suggests that the government own all businesses by buying the stocks and bonds of all businesses as an «investment» in the private sector.

By the postwar period, people in advanced societies had long since shed the old, laborious ways to embrace a sedentary duo of desk work and television watching, hopping into private automobiles to shuttle between the two.

The book, part of a series of primers from the publisher on complex issues deemed impactful to society, is what it sounds like from its title: An overview of what people are talking about when they talk about artificial intelligence and concerns stemming from proliferation of technology that falls into the category.

People usually sort themselves out in society into occupations they choose based on personality.

I think our society is dominated by people who are into denial or acceptance, and I prefer to fight it.»

This kind of reformation occurs one person at a time, and that person is inevitably thrust out into a society that isn't necessarily hospitable to or supportive of him or her.

This is funny since he only thinks there was a god because like most people that's what's been drummed into their heads by preachers and society as a whole....

The fact that many religious people want their belief to dominate and try to push their beliefs into society is why I resist religion.

I've been an African American «Mormon» for 22 years and if the Church was any more racist than average society i would know by now, people that know history know that the main excuse to ex pulse the Mormons from Illinois and Ohio into the west was because they held slaves among them as regular people.

We ran into one cyclical recession in the» 70's, and the Republicans seized on it as an excuse to rig government and society for the benefit of people who are already rich, while taking away opportunities from everyone else... then they crushed the unions so that workers would never be able to get back better pay and better job security, while investors make more and more and pay less and less in taxes.

One of the reasons we put people in jail is the hope that they will eventually be reformed and able to be re-integrated into society.

My racist relatives in Mississippi used to talk about the moral decay brought by integrating black people into white society... of cours, e they didn't complain about the cross burnings or lynchings being moral decay..

It continues: «All of these things could make life difficult because society disenfranchises people who fit into those social groups.

When a person is displaced into a radically different culture, he suffers acute distress, and when cultural patterns deteriorate through internal contradictions in a society or by external forces, the persons concerned undergo disorientation and disintegration.

The consequences of personal goodness and badness are not confined to the individual; they spill over through multitudinous channels into other persons and into society at large.

What Muzzies do amongst their own barbarian peoples in their own barbarian societies is up to them, and we should not be involved in it, nor should we be allowing them into our countries.

In such a society it is not possible to divide people into cultural groups each of which has a complete and distinctive way of life.

We have rushed into violence because the current of society runs that way, because, good - hearted people that we are, we side with the oppressed.

With its concern for historical truth and invocation of the need to facilitate the cultivation of the human person and society, «Mapping» at this point comes tantalizingly close to this vision only to fall back into statements that «the fundamental sources of value in a culture are neither necessary nor universal.»

The decision in the Hobby Lobby case helps prevent progressives from achieving their goal of making religious people into dhimmis, second - class citizens in a society governed by secular values.

(That Whitehead ends up dissolving the human person into a multiplicity of «societies» of «actual entities» is another question.)

Participants in this practice, known as scriptural reasoning, are part of a movement that wants to protect religiously plural societies while simultaneously encouraging religious people to enter more deeply into public discourse.

Attalus was a popular and well respected person in the society He was dragged into, the amphitheatre with a placard in front of him on which was written, «This is Attalus, the Christian».

OR, might God choose to reveal truth through the experiences of a people who tried to be true to him, certain moral principles, failing again and trying again, people looking for universal truths and communicating them to their children generation after generation, orally and through writing things down, organizing themselves into communities and societies, aiming for justice, teaching each other, defending their families, lives, cities, and governments.

The fields of the people's simple pleasures are in languishing of more children to be born among those who can not even afford another life to be wielded them and yet societies are given into life's simple pleasures becoming momentary bliss with a pill to afford them the displeasure of rumored birth controls far from the maddening crowds of other nations» woes.

John Westerhoff in his Building God's People in a Materialistic Society (Seabury, 1983), after making the standard distinction between fundamental, systematic and practical theology, further differentiates practical theology into the liturgical, moral, spiritual, pastoral and catechetical.

The example and presence of -LRB-» Protestant Establishment «-RRB- Society, felt so vividly in America right up into the 1960s, and whose own «last days» are portrayed by Stillman's METROPOLITAN, is by the late 70s no longer there to shape the way democratic people form the «small private associations» they inevitably do.

I know that John Paul II takes a dimmer view of American society than would totally gladden my heart; and I must confess that I have felt a certain cold wind at my back as I listened to him caution people in Latin America who do not even yet own shoes against falling into the trap of materialism.

The individual person does not emerge from isolation into society but from society.

The church, into which one is born (like the medieval Catholic Church), is distinguished by an ethic of conservation and compromise in its relationship with the surrounding society; the sect, which one must join as an adult (like the Anabaptists), rejects the surrounding society and has an ethic of rigor, perfection and transformation; the mystic is primarily a subjectively religious person who is not linked to any particular religious body (or, if linked to one, does not find it very important).

The investment of the person into productive projects is of transcendent, transformative importance, not just for the material progress of society, but most of all for the full realization of human potential.

Thus, even those people whom social pressures and individual circumstances have not steered into homosexuality are now tempted by appeals to their animal natures, which are not differentiated from their spiritual natures in our contemporary society.

Whatever changes we may hope for in persons, church or society acquire a transcendent meaning only when they participate in the dynamic reality that has broken into the world in Christ.

From this angle, society is on the brink of a slide into a Hobbesian existence where people are susceptible to «every imaginable sexual practice.»

Many of these same people bring children into the world at a high pace, and then would prefer that the rest of society take over and educate their children in their particular brand of religion when they don't plan well and don't want to violate their beliefs.

In aristocratic societies ordinary people tend to be thought of as unrefined and as needing manners only when they enter into relationships with «high - class» people.

For society at large, though, there are also many religious people that do think prayer, belief, and other devotional activity can influence or please God into doing various physical things in their favor.

In aristocratic societies the gentleman is defined as a person of high social position, one born into the «right» family.

Our awareness of this calling is not a sense of what we may become in terms of our position in society nor is it a sense of what type of person we should develop into.

Muslims are killing people all over the world and working their way into societies that in truth, do not want them.

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.

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.

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.

You used to run into people in the bake shop, the butchers, the candle - stick maker, the church narthex and the women's relief society... So there were plenty of opportunities to discuss all manner of things and to share life, seasons, festivals, deaths... Modern life, suburbia, commuting, everyone working at all hours... has killed much of this face to face life and contact in so many spheres, depending on where you live.

By seeing these, many intellectual people melted away into society, became artisans and instructors and spread Christianity through the villages by instructing ordinary people.

After the passing of the Marxist madness, the task will be to bring the Cuban people into «the circle of productivity and exchange» (Centesimus Annus) in the hope that they will one day be fortunate enough to face the moral challenge of the consumer society.

The culture in which the global society finds its cohesion needs to be able to draw all human groups and individuals into some form of shared life, a degree of commonality that allows for harmony between peoples and also with the planetary environment.

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.