Sentences with phrase «into society with»

Our expectation that we can successfully reintegrate people incarcerated for any length of time by simply releasing them into society with a pat on the back and a tip of the hat is wildly naive.

If it is determined that the accused can be released back into society with little to no issue, they will usually be released on a promise to appear.

«This prize is a recognition of all the Americans who welcomed an immigrant into their society with open arms,» he says.

«To coal and iron mines, to freight trains, to fishing fleets in December, to dishwashing, clothes - washing, and window - washing, to road - building and tunnel - making, to foundries and stoke - holes, and to the frames of skyscrapers, would our gilded youths be drafted off, according to their choice, to get the childishness knocked out of them, and to come back into society with healthier sympathies and more sober ideas.

Ordinary objects of our experience, such as rocks and tables, are composed of many strands of enduring objects; and the story of planetary evolution focuses on the careers of incredibly complex organisms which may be analyzed into societies with sub-societies of many kinds.

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.

«The problem with a sole practitioner is sometimes they turn into monks and aren't out in society.

That's because China rocketed into its position as the world's second - largest economy in a matter of decades under a strict one - child policy, contributing to a rapidly aging society with rising medical needs.

Obviously, the company has put a ton into Shanghai Disneyland... (and) Disney has had such close ties with the Chinese government and with the Chinese society as a whole to get to this point,» he added.

With time, it got so I couldn't pass anything — a building, a traffic intersection, an abandoned farm — without becoming hyper alert to the way it embodied corruption's creep into every organ of civic society.

On a personal return, you can deduct up to 30 % to 50 % of your adjusted gross income, with the amount depending upon the charity's IRS category.Organizations such as churches, schools and private - operating foundations fall into the 50 % category; veterans» and fraternal societies are in the 30 % category.

She observes that since the provinces control most of the social programs that are responsible for settling and integrating immigrants into Canadian society, such as education, health care, welfare, and share labour - market training with the feds, it only makes sense that they take a bigger role in implementing immigration policy.

Between the late Middle Ages and the 20th century, homicide reduced drastically in societies, which sociologist Norbert Elias noted is best seen in European countries, in which there was «the consolidation of a patchwork of feudal territories into large kingdoms with centralized authority and an infrastructure of commerce,» Pinker said.

The White House is outlining its goals for prison reform with a focus on inmates» re-entry into society and rehabilitation.

In my personal opinion, if we ever actually come into contact with other alien species and it is they, with superior technology, who contact us, the idea that a religion were pervade their society seems unlikely as I'm sure you and I are both aware that religion is mostly divisive and an impediment to progress.

I'm familiar with the problems which occur in Israel when Haredi and non-Haredi groups meet; they do not, in general, bleed into the wider society.

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.

I began with a mind unfavorable to it... but more recently I found myself brought into contact with the Book of Acts as an authority for the topography, antiquities, and society of Asia Minor.

Three Christian charities - HOPE, LICC and the Bible Society - came together to publish «The Servant Queen, and the King She Serves», which provides rare insights into the Queen's relationship with God and how it's affected the other aspects of her life.

Following shortly after her much acclaimed On Looking Into the Abyss, Prof. Himmelfarb gives us with this book a most useful historical referent by which to evaluate the indicators of cultural decline in our society.

If you doubt that, just look at the startling speed with which ho.mose.xuality has gone from a crime worthy of committal into a psychiatric ward to being accepted, and now so - called ho.mose.xual marriage is now being legalized, and the outcasts of society are now the ones who still disaprove of this as being sinful.

All these religions and the Gods associated with them were created by man to gain power and control the ignorant masses and put some order into societies which were dispersed throughout the planet.

Whitehead provided us with a model of occasions of human experience that makes clear that their content is provided by the societies out of which they come into being.

In the Commission for Church in Society (now after a reshuffling merged with the Division for Social Ministry Organization into the Division for church in Society) the program worked to perfection.

It is thus no surprise that modern science came into being during the High Middle Ages, when for the first time in history there was a society permeated with Christian beliefs.

If increasing numbers of female undergraduates show signs of depression, it can not have anything to do with the sexual anomie into which the society has delivered them.

While I oppose discrimination, I'm completely in disagreement with the desire to transform society into this confused state of living.

God started with a small party in a garden, moved on toward some pow - wows at alters in the desert, then moved into a moveable tabernacle (kind of like an Old Testament RV), then reigned in a temple (especially the God - cave of the Holy of Holies, then disappeared while giving the Jews the silent treatment for some 400 years, then came back to the temple, then traveled the highways and byways with anyone who wanted to join the fun and whooped it up with society's outcasts and wedding attenders, then moved on to some public forums, then into some clandestine home groups and a few jail cells, and eventually made his way into traditional church as we now know it.

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.»

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?

-- The second great change that came with the entrance into Canaan was the shift from a nomadic to an agricultural society.

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».

Hold the Dark, then, is an anti-Oresteia, one that follows with silent terror as a nature writer stumbles into a place where the rule of society and of the «younger gods» have broken down.

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.

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).

Or, in the case of John Rawls, they are behind a pre-social «veil of ignorance» making deals with one another according to their calculated self - interest and thus bringing «society,» with its key idea of justice, into being.

Leviticus presents us with a unique and detailed view into the mental world of a particular segment of biblical society.

Part of the problem with Evangelical Christianity is that many wish to stay comfy in the dusty pews of centuries old Christianity rather than getting their toes wet by dipping their lives into today's uncertain post-modern society.

This form of segregation would be temporary or provisional either to allow women to form a metapatriarchal identity and then to re-enter patriarchal society with renewed personal integrity or to await the transformation of patriarchy into postpatriarchy (provisional is a better descriptor for the latter purpose, since no feminist expects the imminent collapse of patriarchy).

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.

Believers DO exist, however, and that's who we take issue with - for trying to insert their fantasies and superst «itions into society.

The fundamental notion of dividing society into saints and sinners, separating the saints from the sinners as much as possible, and then instituting a system of external controls to bring the sinners into at least outer conformity with the moral expectations of the saints, originally had nothing to do with the relations between ethnic and racial groups.

The crucial thing here was not that the State, particularly in its more or less totalitarian forms, weakened and gradually displaced the free associations, but that the political principle with all its centralistic features percolated into the associations themselves modifying their structure and their whole inner life, and thus politicized society to an ever - increasing extent.

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.

Structured societies may be very complex indeed, with their subordinate societies themselves containing subordinate societies: «The Universe achieves its values by reason of its coordination into societies of societies, and into societies of societies of societies» (Adventures of Ideas 264).

God cements mankind into society for their greater good, while each, consenting to submit his exercise of the several powers with which he is vested to the cognizance of the whole body, agrees to deny himself such gratifications as are deemed incompatible with the felicity of the rest....

With the development of culture, differentiation within the different societies increased; hence the sociologist of religion has to take into account the temporal, regional, ethnic, cultural and social factors.

The periods of world history are divided into epochs, each of which is accentuated by the growth and decline of historical cultures and societies; in each of these shortlived tribal units have succeeded each other in the domination of a given region or section of the populated earth, either simply co-existing or vying with each other for temporary or semipermanent superiority.

Religious liberty, then, is not a natural right that comes into existence along with civil society.