Sentences with phrase «many social institutions»

In fact, in the letter that accompanied the filing, he wrote that he aims to «change how people relate to their governments and social institutions.»

For unlike the U.K., where having a pint is a legally protected social institution, Americans have never had a beer culture that revolves around that measure.

[The movie suggests that] the whole reason for making Facebook and building something was because I wanted to get girls or because I wanted to get into some social institution,» Zuckerberg told Y Combinator's Jessica Livingston during an on stage interview back in 2010.

A more well - rounded assessment of a trade deal like TPP would also look at whether important social institutions, including manufacturing unions, would be negatively affected by more openness to trade, and what changes to labor law we would need to make to soften the blow.

During the year, the enterprise transferred more than 30000 items of property to social institutions and the military free of charge.

The campaign we discovered showcases a clear use of Lazarus TTPs to target cryptocurrency exchanges and social institutions in South Korea.

Marriage remains one of the most important social institutions in Canada, but overall the marriage rate is declining and the traditional portrait of a family is being transformed.

And later: «A religion is a social institution and, as such, a routine subject for analysis....

Marriage and the family are valuable social institutions, especially important for children, but they need to be newly understood in nonpatriarchal and egalitarian ways.

By doing so, he stepped into a centuries - old debate about the origins and future of the oppressive social institution.

Standing behind that claim is the claim that we, the people, have an ability to know what justice requires that is not so completely dependent upon any social institution as to place that institution beyond the possibility of our reforming it.

It is for this reason that Niebuhr could be moderately optimistic about the course of history and make comparatively high demands on social institutions (unlike, e.g., St. Augustine).

A people - friendly market, he further states, is a social institution, used deliberately under human direction and control; the dictum «leave it to the market has no place here».11

The rigidity of social institutions in a «vertical culture» creates numerous opportunities for corruption and injustice, because it creates strongholds of power that the oppressor can colonize and exploit.

More than once this has happened through the work of a devoted and persistent minority when the Church as a whole, enmeshed as a social institution in its surrounding culture, lagged behind.

However, the claim that no social institutions should ever be put beyond the limits of Reform does not entail the idea that there are no such limits; it only implies that the limits on Reform are not of such a kind as to create insuperable protections for particular institutions.

The real wedge, he argues, was the spirit of Reform — the spirit that claimed (these are my words, not Taylor's) that all social institutions should be subject to revisions that would bring them into conformity to the consciences of the people who had to live within them.

The supernatural element in human life, whether it comes to us through conscience as human beings or through the Spirit as believers, is not to be located externally in the world of nature and social institutions (as for Taylor and MacIntyre), nor internally (as for the Romantics), but in the interaction of the individual with his world.

All social institutions, including the state, are in one way or another the extension of the family - of mutual dependence and belonging - which is ontological, not just functional or extrinsic.

It assumes the possibility of free action for the change of social institutions and awakens and directs that freedom.

In 2017, we need to restore stability and trustworthiness to marriage, social institutions such as universities, and civic life more broadly.

In its absence, the deep and accelerating cultural trends toward individualism and autonomy have continued to erode trust in social institutions — business, government, church, and even the family.

The loss of a compelling sense of otherness in social institutions is accompanied by a sense that the orders we participate in are transitory, relative, or artifically constructed and controlled.

Even large and solid social institutions like AMP, for example, identified this changing attitude towards institutions (in research by Hugh Mackay).

Nevertheless, we can see that Rauschenbusch had a better sense of how grass - roots social institutions work than did Niebuhr.

But apart from these there is also the fact that the Church in much of the traditionally Christian world is still on the way from being an established Church (that is, a social institution to which all more or less belong) to a Church of personal faith in a pluralistic society.

The church has long been one of the major social institutions that has defined how people should see themselves and direct their behavior.

The first American Association was founded in Boston in 1851, but the movements mushroomed during the war, and the Y's became one of the leading social institutions after the war.

Since the gospel is always received and appropriated in a specific cultural form, and since the church is established and functions as a social institution, the changes that are taking place in global societies have profound implications for churches (as profound, some have suggested, as our initial transition from a regional Jewish Jesus movement into a global Gentile church).

Maclntyre underscores the point about identity being conferred by social institutions when he states that any conception of moral action must be accompanied by a sociology of the same.

To ask about the future of the identity «Christian,» therefore, is to raise questions not so much about individuals as about social institutions.

It is a full - scale, frontal attack on the application of market theory to social institutions.

We may not agree on the definition of marriage, but we increasingly agree that the dissolution of marriage as a bedrock social institution is a bad thing, and hits the most vulnerable among us hardest.

Do we have in mind one in which the outer structure is changed by legislation and the realignments of social institutions?

Same - sex marriage erodes the very purpose of marriage as a social institution and trivializes the intellectual, psychological, and biological distinctions between men and women.

Historicity signals limits within the economy of salvation, and an increase in the status of the monastic institution: divine graciousness calls for the transcendence of history and dependence upon social institutions.

Theologians have long recognized this and have sanctified marriage as a social institution whose rules sometimes need to take precedence over individual needs.

Advertising is a social institution that produces advertisements within a political economy of technical specialization and bureaucratic organization.

Meanwhile, Protestant thought, influenced by the moral idealism and historical optimism of the eighteenth and nineteenth centuries, followed a similar course but moved closer and closer to a form of utopian pacifism in which war would be eliminated because of the increasing perfection of human social institutions.

We take social institutions and rules very seriously.

Christians must ask who is harmed besides children by the collapse of social institutions and by their tyranny.

The traditional reply to this has been to make a distinction between the visible Church (the Church as a social institution) and the invisible Church (the community of those who have been restored to new life by faith in Jesus as Christ, whether they belong to the visible institution or not).

Popular titles reflect a widespread conceptual exploration of the political dimensions of social institutions: The Pedagogy of the Oppressed, Sexual Politics, The Politics of the Family, Churchless Protestantism.

Civilization is a balanced design of customs, principles, and expectations woven into the fabric of social institutions.

Within all social institutions interest groups multiply like amoebas.

As Berger puts it, «religion legitimates social institutions by bestowing upon them an ultimately valid ontological status, that is, by locating them within a sacred and cosmic frame of reference.

To his credit, Berger's own work often balances discussions of individual meaning with discussions of the legitimation of social institutions.

Progress and modernization of society imply a new division and organization of labor as well as greater complexity of social institutions.

They are realising that they need an autonomous method of thought and action to construct and promote their view of the world, of society, of ethical principles, of the economy, of the social institutions.

I still think if we want a social institution then churches should support that while keeping the Church (body of Christ i.e. believers) as Christ intended.