Sentences with phrase «mean by society»

And by protection I mean by society and the police and so on.

Also, what do you mean by society being «animalized»?

In brief, then, both what Whitehead meant by society and what Hegel meant by Spirit point toward an overall understanding of reality as inherently processive and communitarian.

Not exact matches

API figures that the cost to the entire industry would be $ 821 million by 2025, with the annual net benefit to society would come in at minus $ 452 million, meaning that the costs are significantly greater than the benefits.

«By recognizing and rewarding entrepreneurial pursuits, we're encouraging young people to use entrepreneurship as a means to a better future for themselves and all of society.»

Instead of getting her relational needs met by her husband, she tried to find them in her son — which, Strauss realized, gave him the idea that monogamy was a smothering, soul - crushing artifact of society, and clearly not the way that he was meant to live.

The work that I do on dark matter, I'm not sure it will have a lot of meaning if those kids don't have an opportunity to learn about it because society has been devastated by global warming.

Part of living in a free society means being bombarded by messages we don't like.

The word «invest» still meant: «To attempt to help create new economic activity by putting capital toward ** economically productive ** uses that benefit the larger society.»

«He's an egomaniac devoid of all moral sense» ---- said the society woman dressing for a charity bazaar, who dared not contemplate what means of self - expression would be left to her and how she would impose her ostentation on her friends, if charity were not the all - excusing virtue ---- said the social worker who had found no aim in life and could generate no aim from within the sterility of his soul, but basked in virtue and held an unearned respect from all, by grace of his fingers on the wounds of others ---- said the novelist who had nothing to say if the subject of service and sacrifice were to be taken away from him, who sobbed in the hearing of attentive thousands that he loved them and loved them and would they please love him a little in return ---- said the lady columnist who had just bought a country mansion because she wrote so tenderly about the little people ---- said all the little people who wanted to hear of love, the great love, the unfastidious love, the love that embraced everything, forgave everything, and permitted everything ---- said every second - hander who could not exist except as a leech on the souls of others.»

In human society this aspiration is expressed by a desire to find significances and uses for things which otherwise have none, assigning meaning to things by virtue of their affinity to other things or personalities available in the natural world.

Many of you seem to be thoughtful articulate peolpe, however, I must call out the fact that many of you presuppose our system as the best possible system (by system I mean our capitalist society) ie it does not matter to great degree which party you espouse they still work within the confines of a system.

By all means enjoy the fruits of a christian society, oh right never happened... If you rewrite history

Only by opting out of the system and appropriating the means of production for the common good can there be any hope in a Latin American society of accumulating the necessary wealth to permit rational development.

What we meant to model was the sending of one of our number to be a foreign missionary — to learn a new language, to understand a local culture, to sacrifice the amenities of affluence and to live knowing that he or she is always being watched by seekers — while the rest of us stay here as lifetime local missionaries, learning to speak the language of the unchurched, understanding secular culture, sacrificing the amenities of affluence and living as a «watched» person in a society that is skeptical of Christian spirituality until it sees the real thing on display.

It means to do what we can to influence the larger society to change in the direction called for by these principles.

It was the emergence of «added value» in agricultural societies, along with the monopolisation of land and the means of production by the powerful, that made non-monogamous relationships possible.

Dating from the assumption of power by the French Third Republic in 1870, it meant having as little as possible to do with the rest of French society in so far as it seemed to be an expression of republicanism and anti-Catholicism.

Growing numbers of church people, too, are thoroughly secularized and find their meanings in a technological pragmatic society, and, while continuing to observe the traditional expressions of worship, teaching, and sacraments, these people find their search for meaning more and more unmet by the church's teaching.

In fact, we may rightly claim that the preaching of the gospel and the administration of the sacraments must necessarily go together; to put it in language used by Professor Whitehead in Religion in the Making, the «cult» (by which Whitehead meant the social action of worship) and the «myth» (by which he meant the story which explains a society's worship) can never be separated.

It is a painful tale, burdened with an inexorable logic of defeat at the hands of a racist society — we «know» from the beginning that terrible things are in store — but illuminated by another logic, that of grace, by no means so certain, for it operates in secret with persons (Kumalo and the elder Jarvis) whose formation by it is in terms of the gradual and ambiguous growth of actual human development.

Everywhere we look — China, Cuba, Tanzania, eastern Europe — socialism means the same thing: the domination of society by huge, ponderous government bureaucracies.

What availed as the common wisdom of mankind until the day before yesterday — for example, that man, woman, mother, and father name natural realities as well as social roles, that children issue naturally from their union, that the marital union of man and woman is the foundation of human society and provides the optimal home for the flourishing of children — all this is now regarded by many as obsolete and even hopelessly bigoted, as court after court, demonstrating that this revolution has profoundly transformed even the meaning of reason itself, has declared that this bygone wisdom now fails even to pass the minimum legal threshold of rational cogency.

What do you mean by «exegeting Scripture in conjunction with society»?

Yet Gallagher and Cannon go too far when they dismiss attempts to influence society by nonpolitical means as merely lost opportunities for electoral gain.

«My brothers,» he said, «you are not a benevolent society, nor a political party... you are new soul in the heart of this nation to give it light by means of the Qur» an... to destroy the darkness of materialism.»

She does not mean to be a totalitarian religious society whose life and decisions are all ruled by the orders of a central authority.

There are hopeful signs of an attempt to bridge the differences between the sects by means similar to those encouraged by the Society for the Reconciliation of Muslim Sects which was established a few years ago in Cairo.

believing that the same, very personal, means by which his own life had been soundly established should work for all, and ignoring the need for structural changes in society.

I believe that some of what is meant by permissiveness has done damage in our society.

You may not believe that life begins before birth but that fact that there is a question, would mean that it warrants discussion by our society.

First, as the title of a key chapter puts it, the American example shows that religion can «Make Use of Democratic Instincts» in a manner mutually beneficial to itself and democracy; second, sustainable democracy needs religion, which means we can expect democratic peoples to remain attached to its continuance or at least potentially receptive to its revival (cf. II, 2.17, # s 17 - 20); third, democratic times, because they are enlightened times, tend to be ones of increasing doubts about religion; fourth, the relevant religion for America and Europe, Christianity, will be tugged against and perhaps eroded by powerful and ongoing democratic currents toward liberationist and materialist mores; and fifth, religion's authority in democratic society will always rest upon common opinion.

In these cases, the ethics of justice make two demands: that the negative impact on the environment and on certain people will be offset by a clear benefit to the larger society, and that individuals and communities suffering adverse effects are offered a means of redress and are duly compensated.

There is, for instance, the conclusion to a C. S. Lewis Lecture on Christian apologetics: «This means, of course, that we need to rethink the Christian basis for a liberal society, in which the rights of individuals and communities are founded upon a Christian understanding of man which is widely shared by non-Christians.

I shall answer this question by means of Whitehead's discussion in Process and Reality of our «cosmic epoch»: «that widest society of actual entities whose immediate relevance to ourselves is traceable» (91).

It is not by any means the case with all christians, but some certainly have inadvertently and unknowingly (in most cases) placed church attendance / society / culture / leadership and a particular book (the Bible) on the same level as they God they claim to worship.

Besides, in the wider society it is by no means the case that most people accept the narrowly materialist reading.

On the other hand, criminal punishment may not always contribute to a just society As argued eloquently by Donald Shriver in these pages (August 26, 1998), «living with others sometimes means that we must value the renewal of community more highly than punishing, or seeking communal vengeance for, crimes.»

In contrast to suburbia, the traditional city is a complex institution designed to address and transform the unpleasant aspects of human life by means of community, culture and civil society.

A third Whiteheadian theme provides considerable support for a narrative methodology, namely the idea that a society is bound by a stream of meaning that gives it order.

But what do we mean by a redeemed society?

The customary practice in our society of embalming and publicly viewing the body is one way of doing this, but it is by no means the only way.

Unless the critics are willing to concede that it is, by their definition, impossible for a church - related college to exist in today's world — and some, unhappy with contemporary society, may be willing to grant such a point — they must be willing to think through what it might mean to be a church - related college in today's world.

Latest was explosions in India marked as «Islamic Jihadists» and another in Pakistan although I was surprised that it was not marked as «Hindu Jihadists»... That would have had both Great Countries confront each other serving the purpose of other competing nations over the Rich Indian Peninsular... Believe me no nation fall back unless people of her own are traitors to it's nations principals and beliefs for the reason of Hate, Envy, Revenge, or Greeds towards material wealth even if by selling their Dignity and integrity or their family, tribe, community, the nation and the country it wouldn't mean much to them... and those can be found among every level of the one Society...

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.

That passage is introduced by a reference to the extensive continuum (PR 147), and Sherburne has interpreted it to mean that the extensive continuum is that society.

Our society tends to respond to the problem of lack of meaning and purpose by telling people that they will feel better if they more fully develop their egos.

The same Americans are not in agreement on what that perception of reality should mean in terms of abortion law, but, if we believe in a society governed by democratic discourse and decision, that perception of reality and the consideration of its legal ramifications can not be ruled out of order.

As Hannah Arendt says, «What saves the act of beginning from its own arbitrariness is that it carries its own principle within itself, or, to be more precise, that beginning and principle, principium and principle, are not only related to each other, but are coeval,» 2 We will want to consider the act of conscious meaning - creation, or conscious taking responsibility for oneself and one's society, as a central aspect of America's myth of origin, an act that, by the very radicalness of its beginning, a beginning ex nihilo as it were, is redolent of the sacred.

Roe became so quickly institutionalized because it reflects a philosophy held by many in our society (whether «liberal» or «conservative») that the greatest right is the right to privacy and that the power of the state must regard itself as a means thereto.