Sentences with phrase «moral order of society»

The right to life, to inviolability, to freedom is an indispensable part of any moral order of society.»

Not exact matches

Then, said Murray, it might be up to Catholics to provide a moral and theological rationale for the constitutional order of a free society.

According to the Kerner Commission's analysis, racist white America was similarly bereft of moral resources, such that government, rather than the institutions of civil society that had been so central to the classic civil - rights movement, had to become the principal agent of enforced social change in order to deal with the crisis of an America «moving toward two societies... separate and unequal.»

Morals come from an evolved social construct, or set of rules established by society in order for a group of a species to work together in harmony for the greater good of the group and therefore the individual.

Of course, liberalism is not literally becoming a religion — but it is approaching the question of society's moral order from the point of view of a dominant, established power that expects to command formal assent to its views in the public squarOf course, liberalism is not literally becoming a religion — but it is approaching the question of society's moral order from the point of view of a dominant, established power that expects to command formal assent to its views in the public squarof society's moral order from the point of view of a dominant, established power that expects to command formal assent to its views in the public squarof view of a dominant, established power that expects to command formal assent to its views in the public squarof a dominant, established power that expects to command formal assent to its views in the public square.

And a society that believes this must, at least implicitly, embrace and subtly advocate a very particular moral metaphysics: the unreality of any «value» higher than choice, or of any transcendent Good ordering desire towards a higher end.

Though some intellectuals might be able to order their lives around arbitrary moral principles, the great mass of society, Eliot thought, needed something more substantive.

Again and again such thoughtful writers as Alasdair MacIntyre and Robert Bellah tell us that moral rectitude, fundamental truthfulness, and all of the other virtues and skills that make us human depend upon society: upon our having a lifelong place within a social order and contemplating the historical «narrative» that defines the social order.

Any society in history will need structures which balance enhancement of freedom and self - determination with checks on it by long - established legal and moral traditions of keeping power in the service of order and mutual responsibility, as well as creation of new structures of public morality.

But «a moral discussion is inconclusive and even trivial, if it leaves out the question of its application,» as Gregory Vlastos has said.13 In order to be as specific as possible about this approach to Christian social philosophy I shall outline in arbitrary fashion five general principles which I suggest can be supported by the evidence of human experience as being necessary guides to the conditions under which the Good Society can grow.

The restoration of just order is by its very nature a moral protection of society, but there is much to be said even if we consider only physical protection.

There would be no external standards of what is right and wrong, just and unjust, moral and immoral, by which its results could be judged; there would be no guarantee that, even in the absence of outside intervention, globalization would be a benign process; and there would be no assurance that in a free society, left to itself, we could count on an evolution of moral beliefs to generate values which would continue to underpin the market order.19

Secondly, Christians and Muslims need, together with members of other faiths, to reflect on the values that they share and on the moral basis of a healthy society and a just and peaceful international order.

Therefore while keeping love as the essence of humanness and, therefore, the criterion and goal of all human endeavor, human society today has to eschew utopianism and organize itself as power - structures based on a sense of the moral law of structural justice and utilize even the coercive legal sanctions of the state to preserve social peace and protect the weaker sections of society in a balance of order, freedom and justice.

In fact, those who find the tenets of religion intellectually unconvincing often defend it on the grounds that it is essential in order to preserve the moral fabric of society.

Therefore while keeping love as the essence of humanness and therefore the criterion and goal of all human endeavour, human society today has to eschew utopianism and organize itself as power - structures based on a sense of the moral law of structural justice and utilize even the coercive legal sanctions of the State to preserve social peace and protect the weaker sections of society in a balance of order.

Further, I suggest that the guilt might sometimes be felt by AE2 when it forms a contrast which includes the crime - committing decision of AE1 as well as the publicly observable consequences, if any, and finally, the goal of continuing to achieve a moral equilibrium in an ordered society.

are necessary in a democratic society in the interests of public safety, for the protection of public order, health or morals, or for the protection of the rights and freedoms of others (Art. 9 (2), ECHR)