By 1850 pigeon racing was solidly established in Belgium, and Charles Dickens wrote, «The members of the Antwerp Pigeon Training Society were citizens of
the middle class of Society, but in Belgium pigeon - training has its attractions even for persons of rank and wealth, many of whom are enthusiastic pigeon fanciers; indeed, pigeon flying is as fashionable an amusement in Belgium as horse - racing in England.
And then the upper
middle class of the societies involved.
Not exact matches
On the other hand, members
of the
middle class take jobs they don't enjoy «because they need the money, and they've been trained in school and conditioned by
society to live in a linear thinking world that equates earning money with physical or mental effort.»
It would be dishonest to blame everything on the
middle class, although they should reasonably be expected to be the moral spine
of any
society.
These changes, Bloomberg argues, have further divided an already unequal
society and decreased the number
of middle class consumers.
Still, people like this author clamor for more bureaucracy as a defense
of the rest
of society, the
middle class and the poor.
We became a
middle -
class society only after the concentration
of income at the top dropped sharply during the New Deal, and especially during World War II.
Cultural resistance to marriage In certain sections
of society, marriage has been almost eliminated from the culture; increasingly it has become the privilege
of the
middle classes.
My argument is that we are called to project a vision
of a just
society that would be at once attractive to
middle class North Americans and also get us off the backs
of oppressed people who are seeking liberation.
That most theologians, even those whose social location in the white North American
middle class, verbally support efforts to achieve the changes needed in our
society to make some minimum
of justice possible elsewhere, such as in Latin America, is already a testimony to the power
of the gospel.
According to this view, the New Deal had a more profound impact on American
society than even its most ardent admirers have suggested: it imposed norms
of relative equality in pay that persisted for more than 30 years, creating the broadly
middle -
class society we came to take for granted.
Given the attitudes
of middle -
class people, the economic structures
of society, the way political power is exercised, and the despair
of the adults around them.
«24 And the suburban church proved for Gibson Winter to be a
middle -
class enclave possessing little capacity for coherent belief distinct from that
of the
society that holds it captive.25
Those
of us who are privileged (e.g, are white, male,
middle -
class or higher, educated, able - bodied, heterosexual, and / or physically attractive, etc.) benefit from living in a
society that accommodates rather than alienates us.
We observe that there is no sphere
of human
society that is left untouched — working
class,
middle class, upper
class, all have done, continue to do and will do evil things.
We have now considered several methodologies for arriving at a standard
of what we must share
of our own with the rest
of the world if we are to remain a part
of the
middle class of an affluent
society and still be faithful.
If we are to live faithfully and in right relationship, what does this mean for our participation in the
middle class of a capitalist
society?
They often seem to assume that First World, white,
middle -
class societies are by definition irredeemable; that they are driven by an irreversible logic
of oppression and injustice.
An Untouchable had no chance
of becoming a Brahmin, and a member
of the lower feudal orders had few opportunities to make it into the aristocracy, but the poor in a
class society have at least a reasonable chance
of making it into the
middle class and some
middle -
class individuals do make it into the ranks
of the rich.
So when
middle -
class women in mid-20th-century America felt restricted and stressed by
society's expectations, was it any wonder that the era
of the problem that had no name became the era
of the «mother's little helper»?
His analogy is functionalist: physical inheritance in prehension functions like the general populace which predominates in a tradition - rooted
society; the novelty
of the conceptual pole
of a prehension plays the same role as the originative activities
of the «fortunate
classes», the
middle class entrepreneurs, who predominate in modern
society.
It is contrasted, in other words, with study
of the studies that show us what we most need to know as productive beings in a free,
middle -
class society.
Wall explores the meaning and application
of the religious freedom amendment in the Bill
of Rights for our pluralistic
society with its many religious minorities, and a majority that is Christian, white and
middle class.
In seeking for equivalents, I have often thought that the phrase «bourgeois morality» could simply be rendered «
middle -
class morality,» that «bourgeois
society» is close to what has been called by others «a business civilization,» and that the «bourgeois mentality» has many features
of what more recently has been identified as the white Anglo - Saxon Protestant (WASP) outlook.
There is far less day - to - day casual violence in
middle -
class society than when I was a teenager — and there are far more incidents
of cold, senseless mass murder.
Dorothee Sölle has noted the extent to which
middle -
class societies have tried to insulate themselves from the pain
of others and the pain
of self.
Here, as in other places
of the world, the educational fruits
of the 19th - century missionary movement produced an energetic
middle class that was new to traditional
societies.
In the
Middle Ages this depreciation
of manual labor was blended with the
class structure
of feudal
society and given a religious sanction.
Marx and his followers have made me realize that my
middle class perspective is inadequate to the appreciation
of the prophetic tradition, which, like Marxism, views
society from the point
of view
of the oppressed.
The emergence
of the new
middle class and their wealth manifest themselves in the
society in several ways.
We need a post-Vatican Two equivalent, something both truly Catholic and yet usable in our multicultural
society, something that will get us out
of the ghetto we are still largely in, but not in order to conform to
middle -
class culture, rather to call it to conversion, alongside Christians
of other Churches moved by the same zeal.
3 This suggests that he saw the
middle class as the source
of life in a
society, apart from which
society would be «bound» to its traditions.
The minority who constitute the
middle class, whose minds are set free from immediate physical concerns, are presented as the fountainhead for most
of society's novel ideals, which serve as a lure for social reform.
In modern
societies Instinct has given way somewhat to Intellect, which is represented by the
middle class, and novelty is no longer viewed as sheer destructive chaos, but as the basis for possible contractual modifications
of communal custom.
With the building
of North American
society and the gradual transformation
of certain «sects» into «denominations,» the individualistic, philanthropic, and sentimental ethic common to Methodists came to dominate the
middle -
class Protestant churches
of the United States.
Why is it that lactivists can't distinguish between impoverished
societies with lack
of clean water and
middle class USA?
Thus, for Hegel bourgeois civil
society is not the space for freedom
of expression and association, instead, he reminds us that civil
society is not only the distinct product
of a modern social formation (
middle class and capitalism) but also an alienated reality, torn between the demand
of private individual and the state.
Other pro- Npp
middle class civil
society groups were formed to augment activities
of occupyGhana and the opposition.
This seems surprising when one looks at the statistics — after all, the developing
middle class, an indicator
of a more urban and modernizing
society, is still a minority (perhaps 300 million
of China's 1.3 billion population), albeit a fast - growing one, and China remains a very poor country in terms
of per capita GDP, as well as substantially rural.
Having said this, it would not be fair to say that these aims are necessarily rooted in the experience
of the
society as a whole; their vision does seem to have been developed around the specific experience
of the educated
middle class.
Truth is many on the left, both professionally in the party and socially via the vote, supported section 28, believe homosexual practice to be wrong, thinks the EU erodes their freedom not enhances it, and finds state - funded baby - killing to be a poor indicator
of a supposedly «civilised»
society: whatever the
middle -
class metropolitan «progressives» might sneeringly say.
What does «
middle class» mean in this context in the US and why don't Americans also hear this as a callous disregard for the poorest sections
of society?
The Council tax really digs into the incomes
of the poorest earners in
society, but at least the Lib Dems where shielded from making a decision that would had the potential to them unpopular among the
middle classes.
It allows the
middle class to lobby more powerfully for greater control and risks further marginalising those who have already been shuffled onto the outskirts
of society.
«It punishes the poor for being poor, it punishes the
middle class for living in a
society that does not protect them and it rewards those who already have it made by either growing up white, growing rich, or growing up in a state that protects only those who are in the top quintile or in some cases the top one percent
of income earners.»
The question is, why did they choose to spend such vast sums on extending targeted services to the
middle class, while making such severe cuts to the welfare
of the poorest in our
society?
The Green Party and I are running on a progressive agenda
of helping the poor and the
middle class gain democratic control
of society so that we can equitably distribute the wealth that is being produced, and to stop the plutocracies
of this nation and world from exploiting Earth's resources anymore than they already have.
Once there, instead
of building up their social capital, they continue to «concentrate very intensely on their work,... whereas often their upper or
middle -
class peers are involved in
societies; they're networking; they're doing a whole range
of things that actually support their career,» Reay says.
«You learn more about the reflection
of a
society not by talking about their kings and queens and the
middle class but whom the
society is fearful
of.
«After years
of effort, the wise and hard - working people
of Harbin have finally managed to skip both the
middle -
class society and the communist
society stages, and have now entered a fairyland
society!»