Sentences with phrase «kind of society in»

The artist attempts something entirely new, creating a kind of society in which the separate pieces represent individuals.

The Huffington Post, August 31, 2011» «We need to focus on the kind of human beings we want to have and the kind of society in which we want to live» -[Professor] Howard Gardner.»

Just as what our society experienced with La Leche League International's breastfeeding revolution, begun more than 50 years ago, we at Attachment Parenting International (API) hope to be looking at a different kind of society in coming generations — one where disconnection is discouraged and healthy, securely attached relationships are valued above competition and shame.

If we are to speak of a Christian society, we «must treat Christianity with a great deal more intellectual respect than is our wont...» And we must be concerned to make clear «its difference from the kind of society in which we are now living.»

The church has been abandoning its strategic locations within city cores and traditional neighborhoods and trying to create a new kind of society in the form of suburban megachurches.

We have been abandoning our strategic locations within city cores and traditional neighborhoods, and trying to create a new kind of society in the form of suburban megachurches.

«When the Spanish and the French came into the southeast as early as the 1500s, they identified these kinds of societies in which both males and females have rank,» he said.

Not exact matches

«To prevent such catastrophes from happening, business needs to play a more active, engaged role in creating the kind of thriving, vibrant economies that inoculate societies from self - implosion — because those implosions take businesses down with them, too.

«This kind of deception is common in our society, but it is so difficult to prove that any other animal does it,» said lead researcher Aliza le Roux, a behavioral ecologist at the University of the Free State in South Africa.

At this point, the indications are that Aghdam's attack was the kind of event that has become all too familiar in American society: an isolated act committed by a person with a shaky grip on reality.

«I don't think there's a place for that kind of language in any part of society, not in locker rooms, not in football players» homes, not in anyplace.

«In our society, we have a strong belief that synthetic happiness is of an inferior kind.»

There is simply no place in our society for racism of any kind, white supremacy, or Neo-Nazism.

In a pattern familiar to all kinds of media, the era of huge mass - market tentpoles has given way to a seemingly limitless number of outlets — some well known, others almost secret - society - like in their nicheness — in which performers can reach audiences directlIn a pattern familiar to all kinds of media, the era of huge mass - market tentpoles has given way to a seemingly limitless number of outlets — some well known, others almost secret - society - like in their nicheness — in which performers can reach audiences directlin their nicheness — in which performers can reach audiences directlin which performers can reach audiences directly.

China and Singapore, by the way, are nondemocratic capitalistic societies, and so it's actually easier for those types of governments to make wholesale change than it is in our case, so they can make the types of systems that we've been talking about, or they could decide to mirror Singapore or whatever, and everybody just kind of has to take it.

In my view a free society means that people can use whatever kind of currency they prefer.

The idea of debt amnesties was to prevent debt from tearing society apart — to prevent the kind of crisis that the United States has been in since 2008, when President Obama didn't cancel the junk - bond debts, or the debts that tore the Greek economy apart — when the IMF and Europe imposed them on Greece instead of letting it default on debts owed to French and German bondholders.

I will leave a fuller defense of Edmund Burke to Yuval Levin, who is an expert on the subject, but Marr badly mischaracterizes Burke as a kind of Deweyan pragmatist and experimentalist, when in fact Burke believed in the authority of tradition and precedent, in a predisposition toward reverence for the past, in the notion of God - given rights, and in the necessity of transcendental beliefs and institutions as a grounding for political society.

By insisting in an exaggerated fashion on our dependence upon government, by overlooking the ways in which multiple sources of support in civil society and the marketplace afford us a kind of independence, President Obama would, in effect, turn the clock backward.

Indeed the desire of the counter-cultural types to take charge of the education of their own children seemed a reasonable extension of the kind of liberty we were being taught, in the public school, that America had been founded to protect, and a rational response to the kind of oppressive social control some of the cooler teachers taught (this was a college town, as I said) capitalist society imposed.

The ADD - Ritalin issue reveals something about the kind of society we are at the turn of the millennium — for no country besides America is experiencing such a rise in Ritalin use.

Forasmuch as each man is a part of the human race, and human nature is something social, and has for a great and natural good, the power also of friendship; on this account God willed to create all men out of one, in order that they might be held in their society not only by likeness of kind, but also by bond of kindred.

Also, it gets kind of annoying when people imply that you need to believe in god to be a good person or want to do anything for the betterment of society.

We need not pause to be precise about the terms «authoritative» and «society,» since these serve in Easton's definition to distinguish political from other kinds of human interaction.

I maintain that all kinds of violence are the same the violence of the soldier who kills, the revolutionary who assassinates; it is true also of economic violence — the violence of the privileged proprietor against his workers, of the «haves» against the «have - nots»; the violence done in international economic relations between our societies and those of the third world; the violence done through powerful corporations, which exploit the resources of a country that is unable to defend itself [Violence (Seabury, 1969), p. 97].

I think about the teacher who was kind and encouraging to me when I was a teenager in need of encouragement and would like to know how her multi-decades-long loving committed monogamous relationship with her same sex partner is remotely bad for society or bad for them.

Indeed, Gottlieb enthusiastically underscores how Mendelssohn's support for religious pluralism «is appropriate to life in a cosmopolitan, diverse society,» applauding his theologically based opposition to any kind of religious coercion and his emphasis on how religious beliefs promote «individual flourishing.»

The alternative position is to wrestle, as Christian thinkers, with the question: What kinds of social, economic, and political changes are required in our own society if the United States is to abandon its alliances with local oppressors in Latin America?

Capitalism, in turn, creates the economic base on which may be built, with guidance from religion and democracy, a more humane society of the kind called for by both Christian and Jewish traditions.

You say, we have all these teachings and society has moved away from these teachings in all kinds of ways; and this creates this incredible tension between New Testament sexual ethics and the way we all live now.

Others were groping down false paths toward the reform of an institutional Church that, for all its integration with culture and society, was becoming evangelically flaccid and sluggish, perhaps in the complacent conviction (not unlike that of the recent past) that the faith could be transmitted by cultural osmosis, as a kind of ethnic heritage.

His range of experience was restricted by the kind of man he was; and this in itself raises certain difficulties if he is held up as an example to all human beings everywhere and at all times, for it is at least in some measure unreal to present a first - century Galilean as a model for the conduct of Western or African or Asian men in a twentieth - century industrial society.

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.

The ultimate purpose of the whole death - of - God system is to justify a certain kind of behavior on the part of Christians in relation to society — a kind of behavior that is dictated by conformism to the modern world.

Nor do Christians understand Jesus Christ as some kind of Ayatollah, communicating a blueprint of an ideal society and calling upon his believers to make laws, pronounce judgment, and execute his will in the political, economic, and social spheres.

p. 27) Here the distinction between the two kinds of violence is based on what is held to be the need of «ungluing» economics and society (in «stages,» as laid down by W. W. Rostov).

Certainly that is the thrust and hallmark of the kind of power exercised in our modern technological society.

It is a new kind of Erastianism: the church being slowly but surely co-opted as a means of social control, subordinated to the whims of the political lobbyists as they press their commitments to creating a society of Psychological Men, Women, and all points in between through the law courts.

And yet, if same - sex marriage is to be truly equal to natural marriage in the eyes of society and the law, then all the rights and privileges of marriage — including those involving the procreation and rearing of children — must in principle belong to both kinds of marriage, irrespective of the motives impelling a couple toward marriage or whether, once married, they exercise these rights and privileges.

In our industrialized society all kinds of professions and vocations, all kinds of skilled and unskilled occupations, tend to become wrapped in their own cocoon of specialized knowledge, and to have little more than superficial contacts outside their own mystiqueIn our industrialized society all kinds of professions and vocations, all kinds of skilled and unskilled occupations, tend to become wrapped in their own cocoon of specialized knowledge, and to have little more than superficial contacts outside their own mystiquein their own cocoon of specialized knowledge, and to have little more than superficial contacts outside their own mystiques.

In fact, incredibly, they placed demands on the assumed power of men by teaching them to be kind to their slaves, to be gentle with their children, to love their wives; they addressed the powerless within a patriarchal society.

In the face of defeat one can attempt to build and maintain some kind of community that will not only aid in physical survival but be a model of human values in stark contrast to the oppressing societIn the face of defeat one can attempt to build and maintain some kind of community that will not only aid in physical survival but be a model of human values in stark contrast to the oppressing societin physical survival but be a model of human values in stark contrast to the oppressing societin stark contrast to the oppressing society.

In this different kind of society it is irresponsible for us not to plan ahead, not to figure out how we are going to make ends meet, not to plan for retirement.

In After Strange Gods he hinted darkly at the kind of oppression his society might lead to: «What is still more important [than homogeneity of culture] is unity of religious background; and reasons of race and religion combine to make any large number of freethinking Jews undesirable.»

Why should a gay man or woman still repent, and return to God and his Church, when the secular society becomes a kind of pseudo-church where gays can be «happy» despite the absence of God's presence who is life and cure in himself (the great benefit of the true Church is the presence of God there who is life, cure and love in himself; the presence of God in the church causes real happiness)?

It is that, while Laszlo centers upon patterns of structure and relationship which are reiterated throughout the hierarchy of entities of the world, Whitehead focuses on a primordial type of entity, the actual occasion, whose basic processes are found only in its kind and not reiterated in larger arrangements such as nexus and societies.

It doesn't require commitment either, though in our society it is an expectation of romantic love and I think it is a healthy component of a romantic relationship to make a commitment of some kind, though I think «forever» is unrealistic.

And you can look anywhere you like in this world, the most peaceful, non-violent, compassionate societies — they're the ones with the least religion, of any kind.

Quite apart from indications born of biblical faith, it is impossible to imagine a society in which no research of any kind could be done until the researcher had demonstrated beyond reasonable doubt to a judge or a jury or a committee that it should be done.

The reluctance of clergy to help parishioners imagine the fullness of heavenly society results in a one - dimensional idea of paradise — a kind of never - ending Sunday school.