Sentences with phrase «living social facts»

I also like to incorporate living social facts from a point of view that is shaped by the female experience.

Not exact matches

This is despite the fact that the average person shifts their attention span roughly 565 times a day as technology and social networks like Facebook have become increasingly part of many people's lives, Leaf later added.

Obsessive over-sharing on social media makes it pretty easy for a scammer to discover helpful facts about our lives — often enough to correctly answer security questions, but not if you answer them incorrectly.

«I think in the world that we are living in today, there is a greater responsibility on companies to ensure the fact that we balance profit with social impact.

Nevertheless, the fact is that Social Security is the one program that keeps most retired Americans from living in poverty.

Buckley was never a professional Catholic, in the sense of someone who made his living from the fact of his faith, and his standing as a Catholic commentator may have declined when, in 1961, National Review responded to John XXIII's encyclical on Christianity and social progress, Mater et Magistra, with an unsigned quip: «Mater si, Magistra no» (though most reports now ascribe it to a hotshot young writer at the magazine named Garry Wills.)

As a process theologian, he knows that process theology, if it is to be creditable, must identify oppression «as among the most important, if not the most important of the relevant empirical facts used to illuminate the value problems of personal and social life.»

The fact that social media is a false, curated, happy memories - only collection of your life is not news to any of us.

Every people has its culture, whether primitive or advanced, and this culture is discerned in the folkways and moral standards, forms of family life, economic enterprises, laws and modes of dealing with lawbreakers, forms of recreation, religion, art, education, science, and philosophy that constitute the social aspects of human existence as contrasted with the bare biological fact of living.

A third, a physician in New York City, praised the Catholic tradition for its emphasis on human dignity and social justice, but added: «I am troubled by the fact that I find greater acceptance of myself as a whole person in my professional community as a physician, than I do in the official hierarchy of the church of my family, my childhood, and my life.»

But both Cobb and Sherburne overlook the fact that mental life is a social system which persists in the absence of high - level conceptual initiative.

The ministry, or in concrete terms the clergy, has often too easily the impression, not merely that the Church has to proclaim what are certainly correct principles of social, cultural and political life, but that by that very fact it possesses, for everything of the slightest importance?

For example, Hartshorne says, «Philosophy has two primary responsibilities: to clarify the nonempirical principles and to use them, together with relevant empirical facts, to illuminate value problems of personal and social life» (CSPM xiv).

The mentality that Rauschenbusch deployed to seduce his readers — the turn away from troubling debates about doctrine, the shift from personal salvation to social reform, and the reassurance that progressive disdain for traditional religion was in fact a sign of a more authentic and scientific faith — provided a way to remain Christian while setting aside whatever seems incompatible with modern life.

All this is linked at the hip with the fact that his films are consistently for the couple and group social life.

Thus, the central challenge posed by black theology is that neoclassical metaphysics consider the realities of oppression as among the most important, if not the most important of the relevant empirical facts to be used together with non-empirical principles for the illumination of value problems of personal and social life.

Of the Bible she wrote, «I regard these writings as histories consisting of mingled truth and fiction, and while I admire and cherish much of what I believe to have been the moral teaching of Jesus himself, I consider the system of doctrines built upon the facts of his life... to be most dishonorable to God and most pernicious in its influence on individual and social happiness.»

It is due also in part to the fact that religious institutions in black communities have not been sufficiently cognizant of the radical implications which the changing political, economic and social realities have for their life.

Rapid population growth is a pervasive fact of life in less - developed countries today — a form of social change so typical, and at the same time so profound, that it may spuriously be associated with almost any other social phenomenon of the present generation.

When we are told that «communism and Christianity are in actual fact two competing systems offering to reconstruct China... they are two antithetic and contrasted systems, either of which will affect the whole political, social and spiritual life of the people,» the question at once arises: What are the Christian correlates to the communist economic system and social practice?

As a backdrop for discussing the bearing of the kingdom of God on personal living, social action, the state of the churches today, and their possible service to the future, let us assemble some familiar facts about our present world.

All of us fret and kick against the steel bands of institutionalism; the teacher against the grading system, the social worker against the artificiality created by the very fact of his being a professional representative of the state commissioned to deal with human needs, the worker something of whose very life is «bought» against the employer, and the sensitive employer who buys that portion of that life against the system, the public official against the role which political necessity assigns to him.

The importance of the power problem for Christian ethics derives both from the fact that power, whether economic, political, military, or spiritual, means capacity to determine life for good or ill, and from the fact that some fundamental redistribution of power is necessary as a condition of the freedom and dignity of men in their social relations.

In the view of these Muslims, the Western nations are degenerate because they are ruled not by God's laws but laws of their own invention that separate religion from politics, from social life, and even from morality, a fact that is, they claim, embarrassingly evident in the U.S..

Eric Klinenberg, a New York University professor and author of the widely touted Going Solo, celebrates the fact that «cities create the conditions that make living alone a more social experience.

«Fullness of life» may mean many things; but what is meant here appears from the fact that it is something which other faiths also offer in an inferior or equal manner and that it is elsewhere declared that «our dedication... is to the progressive realization of the dignity and worth of man in every area of life — political, economic, social and religious.»

Psychology of learning; social analysis of the societies in which students will work; statistical methods applied to the economic facts of ministers» salaries and the cost of tuition, and the like; and many other relatively precise procedures applied to limited data can give guidance to perplexed administrators that no amount of hard thought about the large question of man's life before God will yield.

As «social» as the coordinate processes of weaving one's own life from strands taken from the lives of others and giving one's own life as a strand to be woven into their lives, and as the universal essence of actual events, the single principle of love is the master key to the understanding of both facts and values.37 He denies that any human institutions, churches included, could be infallible; but he affirms that we can infallibly know «the appropriateness of love.

The eschatological reality becomes congruent with and partially confirmed in a man's life experience when absolute limits, boundaries, inescapable facts confront him in the realization of his personal, social, and national experience.

In fact, Farrow's list of fundamental truths points eloquently to the basic ontological foundations for human reproduction and the ethical education of children in society, and from these he reasonably draws a normative social claim: Heterosexual marriage open to the transmission of life is the morally normative context of human sexuality.

Ironically, these two men are often caricatured as promoting a religion of wild emotional excess, when in fact they took pains to insist that a life of love and joy does not rule out reasoned reflection or active social involvement.

In fact, the empathy evident in Jesus» life, action, and teaching does, after all, require at its roots a profound religious patience with respect to our social, political, and economic schemes.

One of the strongest arguments in recent years for abolishing the death penalty has arisen, not from the moral prohibition against the taking of life, but from the fact that with rare exceptions those who are executed are people who lack the means to secure good legal assistance, or lack the educational background to make full use of such assistance, or lack the social status which brings the case to public attention.11

God, as chief causative principle and as supreme affect, is «in this world or he is nowhere»; biblical material, and in relation to it Christian liturgical and hymnological imagery, with the theological articulation of this, intend to make affirmations which are to be found in the pictures and forms and myths — and these we must seek to make meaningful and valid for ourselves in our present existence; man is an «embodied» and a social occasion or series (or «routing») of occasions, organic to the world of nature, and can only truly live as he lives in due recognition of these facts and sees them as integral to himself.

This can not be discarded in determining the definition of marriage since it is a fact of life, which has been recognised by every society in history that has used marriage as a social institution.

In fact I could remove the word «God» from your post and it would still make sense because the moral and social principles that we all live by are the SAME whether one is a devout theist or an ardent atheist.

There are great differences among these three spokes - persons for social possibility and pathology, but they all focus on the fact that societies have ways in which to articulate and distort certain kinds of truth that make human life possible Or problematic.

This association apparently arises from the fact that Browning's interest in social dynamics primarily concerns not processes internal to congregational life, but rather the operations of the larger society within which congregations are located.

This is the fact that the Church was designed by God to be inclusive enough to embrace not only the people of all parts of the earth, but also persons of every race, color, nation, economic or social class, age, sex, culture, language, and station in life.

While the accelerated pace of social change and the fact that we are living in a nuclear age are clearly phenomena of which no one is unaware, the same can not be said of the crucial shift in the information environment.

They exposed to me the fact that I was, like most Marxists they had known at home, merely against something — something conveniently labeled conventional, bourgeois, capitalist, unhistorical or idealistic thinking — but that neither I nor the communists had yet fully confronted the implications of trying to organize personal or social life on a Marxist basis.

But the fact that technological and social revolutions which did have the potential and promise of producing a world community with richer and filler human life for all humanity, resulted in the intensification of mass poverty, social oppression, war and ecological destruction, have led many to consider self - sufficient Secular Humanism as inadequate to understand or deal with the tragic dimensions of the human selfhood and social existence.

Middle - class people are enforcing values they themselves now live by, as if they were not in fact a great cause of the social pathologies of the middle class.

What in fact do we expect to happen as a result of our involvement and participation in economic, social and political life?

This concern arises out of the fact that Christians believe that God, the Creator, is the Lord over human life in all aspects — be it political, economic and social.

Way of life, profession, forms of recreation, possibilities of education are no longer in most cases inescapable facts determined by social and economic conditions, but have been transformed into questions and problems requiring moral decision.

This is particularly important in the light of the fact that current democratization processes (the «new world order» processes) tend to delegate important areas of social life to private rather than to public control and accountability.

In fact, my writing, thinking and praying are inversely proportional to my social life.

One social action group in New York, as a result of the shocking facts about living conditions learned during a door - to - door survey in a slum area, became «fired up» about the need for low - cost housing.

Overall, the format of social networking sites seems to reflect the fact that we live in a sound - bite society.