Sentences with phrase «of democratic societies which»

The civil justice system is a fundamental and far - reaching component of democratic societies which touches the lives of Canadians every day.

Not exact matches

In any event, the point isn't whether the requirement to complete the long - form census form violates the charter, I don't think it does because it's probably either a violation «in accordance with the principles of fundamental justice» (under section 7) or a violation which is «reasonable and demonstrably justifiable in a free and democratic society» (the test under section 1), but that it does nevertheless violate the right to privacy which is one of our fundamental rights.

Consumerism and privatization undermine the very institutional basis of democracy — that is, the structure of voluntary association, the civil society, without which democracy becomes, as Tocqueville warned, democratic despotism or the rule of an economic aristocracy.

«Religion is an important part of our society, its voice should be heard, but I wouldn't want to live in even a democratic theocracy,» the former prime minister said at the office of his Tony Blair Faith Foundation, which works to promote multifaith understanding.

This is yet another difference between a secular democratic society and the Church, which prevents us from simply applying the pattern of the former to the Church.

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 commoDemocratic 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 commodemocratic 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 commodemocratic 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 commodemocratic currents toward liberationist and materialist mores; and fifth, religion's authority in democratic society will always rest upon commodemocratic society will always rest upon common opinion.

The principles that have made democratic societies so great have been based on christian principles many of which are found in the 10 Commandments.

Would it be possible to use Whitehead's notion of society (or, better, of a structured society) to describe the Trinity as a community of coequal persons who are themselves in process, hence who are subordinate personally ordered societies within the «democratic» structured society which is the community as such?

I confess that I draw encouragement from the way in which, in the last seventeen years, a democratic people, opposing almost every establishment of the society, has refused to acquiesce in the lethal illogic of Roe v. Wade.

Yeah, just democratic capitalism, which has freed more people from slavery, oppression and poverty than any other system of civilized society in the history of mankind.

Gross was involved in the project, which helped «implement activities in support of the rule of law and human rights, political competition, and consensus building, and to strengthen civil society in support of just and democratic governance in Cuba,» according to a statement from DAI President and CEO Jim Boomgard at the time of Gross» arrest.

To speak in my standard Tocquevillian key, in aristocratic times, the talk of Society was the medium in which the fame of someone like Franklin existed, in democratic times, the media become the medium.

The second, which is a major presupposition of both secular and religious liberalism, is not only consistent with but essential to the maintenance of the democratic ideal, and is formally guaranteed in all democratic societies but often violated in practice.

This applies not only to the protection of the rules of democracy, because, on the one hand, even the laws of a democratic society may be regarded by some as an unjustified limitation of their freedom, and, on the other, there may also be laws which wrongly restrict freedom even though they were promulgated according to the rules of democracy.

This was illustrated a few years ago when President Harry S. Truman appointed a Commission on Higher Education which later issued its report under the title Higher Education for American Democracy and began its discussion with definitions of the dogmas and the goals of democratic society.

1) Charities spend their income on necessities, such as food and utilities, which ever - so - slightly re-orients our economy toward recession - resistant products, rather than luxuries 2) Charities spend their money quickly, but on independent schedules, making for a smoother stimulus effect on the economy 3) Charities make purchases tax - free, meaning that $ 1 spent by a charity generates a full $ 1 of private economic activity; furthermore, much of those tax revenues are recovered as income tax on the grocery stores, utility companies, etc. that might not have received that income otherwise 4) Charitable giving is by far the most democratic way to improve society; from birth control to bombers, government assuredly spends money on something you don't like, and charitable giving restores your say - so 5) Charitable donations are tax deductible, meaning you keep those tax dollars in your local community 6) Charitable donations provide the funds necessary for volunteers to serve the needy, thus giving «the average citizen» a chance to meet and interact with the needy, breaking down stereotypes

One of the points of DAMSELS is that the social dancing practices of Society that made the deb balls possible, and which dance-wise received a brief revival / reworking during the classic disco era — i.e., musically and socially reworked in a more democratic and improvised manner — are now almost completely dead.

While Calvin seems to see more clearly than Luther the need for reforming the orders of the world guided by love and justice, both Reformers see the organization of society in terms which we know are far too simple in the light of the later history of democratic forms of political life.

Further, the extent to which a democratic society should guide and control the activities of science has been the subject of vigorous discussion, particularly in England.

The phenomenon of nationalism is religious in character; so also is the worship of civilization which seems to pervade the democratic societies.

By a plural society is meant one «comprising two or more elements or social orders which live side by side, yet without mingling, in one political unit» (Politics in Plural Societies: A Theory of Democratic Instability, by Alvin Rabushka and Kenneth A. Shepsle [Merrill, 1972].

Nevertheless the Christian doctrine of the relation between the ethics of Law and Grace, the Hindu concept of paramarthika and vyavaharika realms, the Islamic concept of shariat law versus the transcendent law, and the equivalent ones in secular ideologies like the Marxist idea of the present morality of class - war leading to the necessary love of the class-less society of the future need to be brought into the inter-faith dialogue to build up a common democratic political ethic for maintaining order and freedom with the continued struggle for social justice, and also a common civil morality within which diverse peoples may renew their different traditions of civil codes.

The suggestion is that all societies, including the most democratic ones, are parts of an all - inclusive monarchic society, namely, the whole universe which is ordered by a single ruling member.43 Little examination is required to discern that the single ruling member of the universal organism or society is what Hartshorne understands God to be.

The democratic societies have no one supreme or dominant member, with examples being such things possibly as stones and probably as some cell - colonies and even special forms of many - celled plants and animals.42 Monarchic societies, on the other hand, do have a supreme or dominant member which radically subordinates the parts to its ruling purpose but which can never completely rob the parts of all measure of control over themselves.

Religions can rightly claim that these new democratic values which Secular Humanism has brought to light are derived from the religious conceptions of the dignity of human beings in society but which they neglected in the past; and that therefore in assimilating them into their religious reformation they are only claiming their own and preventing their getting perverted in the secularist framework of Materialism and Individualism.

The only path available today is, either the domination of the majority religion or secular ideology as the established framework of the State suppressing the rights of others using State coercion or open democratic secularism in which a consensus is sought regarding the values and directions of the common life of society and the State policy related to that common life, through peaceful but active dialogue among religions and ideologies.

Fox tells the story from beginning to end: childhood in the German - American parsonage; nine grades of school followed by three years in a denominational «college» that was not yet a college and three year's in Eden Seminary, with graduation at 21; a five - month pastorate due to his father's death; Yale Divinity School, where despite academic probation because he had no accredited degree, he earned the B.D. and M.A.; the Detroit pastorate (1915 - 1918) in which he encountered industrial America and the race problem; his growing reputation as lecturer and writer (especially for The Christian Century); the teaching career at Union Theological Seminary (1928 - 1960); marriage and family; the landmark books Moral Man and Immoral Society and The Nature and Destiny of Man; the founding of the Fellowship of Socialist Christians and its journal Radical Religion; the gradual move from Socialist to liberal Democratic politics, and from leader of the Fellowship of Reconciliation to critic of pacifism; the break with Charles Clayton Morrison's Christian Century and the inauguration of Christianity and Crisis; the founding of the Union for Democratic Action, then later of Americans for Democratic Action; participation in the ecumenical movement, especially the Oxford Conference and the Amsterdam Assembly; increasing friendship with government officials and service with George Kennan's policy - planning group in the State Department; the first stroke in 1952 and the subsequent struggles with ill health; retirement from Union in 1960, followed by short appointments at Harvard, at the Center for the Study of Democratic Institutions, and at Columbia's Institute of War and Peace Studies; intense suffering from ill health; and death in Stockbridge, Massachusetts, in 1971.

Bloom points out, for example, that Oliver Wendell Holmes gave up searching for a principle «to determine which speech or conduct is not tolerable in a democratic society and invoked instead an imprecise and practically meaningless standard — clear and present danger — which to all intents and purposes makes the preservation of public order the only common good» (p. 28).

Or to be more technical, a country with more democratic form of government / society, which is what I meant in my original comment.

The New Patriotic Party (NPP) in Ghana believes in the principles that democratic societies provide individuals with the best conditions for political liberty, personal freedom, equality of opportunity and economic development under the rule of law; and therefore being committed to advancing the social and political values on which democratic societies are founded, including the basic personal freedoms and human rights, as defined in the Universal Declaration of Human Rights; in particular, the right of free speech, organization, assembly and non-violent dissent; the right to free elections and the freedom to organize effective parliamentary opposition to government; the right to a free and independent media; the right to religious belief; equality before the law; and individual opportunity and prosperity.

A third reason for questioning economic growth is that as a means to an end, green republicans focus on the threshold beyond which the pursuit of economic growth does not add to human flourishing, or a healthy democratic polity, and associated forms of active citizenship and the civic fabric of a free society.

In addition, the existence of marginalized communities in Western democratic societies, which stand as the pinnacle of the liberal democracy model, as well as some contested international policies of some democracies in recent history, have questioned the mythology of the liberal order in its current form as an aspiration of all peoples and the natural course of history.

Finally, there is a long tradition of argument which links democratic decision - making in the workplace to democracy in the wider society, claiming that democratic skills and attitudes fostered in the workplace will carry over into politics.

We must come together in a new partnership with our faith - based institutions, civil society, businesses and government to create a powerful locomotive for transformation so that our President's coordinated program of economic and social development policies will create «an optimistic, self - confident and prosperous nation through the creative exploitation of our human and natural resources and operating within a democratic, open and fair society in which mutual trust and economic opportunities exist for all.»

Mr. Speaker, I have every confidence that with all of us working together under the President's leadership, we can march forward to a Ghana beyond aid in a new, more matured, and mutually beneficial relationship with our external partners, and advance towards our national vision of building: «An optimistic self - confident and prosperous nation, through the creative exploitation of our human and natural resources, and operating with a democratic, open and fair society, in which mutual trust and economic opportunities exist for all».

It will secure the power of a few at the expense of the many and undermines the very principles on which a democratic society should be founded.

The National Republican Campaign Committee is having a little fun with Democratic congressional hopeful Sean Eldridge's birthday (He's 27, which the NRCC seems to revel in pointing out), the Hudson Valley resident is receiving a copy of «This Town» — a book that skewers Washington society.

According to him, it is only a CPP government that can renew the process of bringing a just and democratic society in which the resources of the economy will be distributed in an equal manner.

The petition copied to Mr Zeid Ra'ad Al Hussein UN High Commissioner for Human Rights and the Conference of States Parties to the UN Convention against Corruption reads in part: «SERAP considers these amendments to be in bad faith, patently an abuse of legislative powers, politically biased, and demonstrably unjustified in a democratic and representative society governed by the rule of law, and incompatible with the country's international human rights obligations and commitments particularly the UN Convention against Corruption, the International Covenant on Civil and Political Rights, the International Covenant on Economic, Social and Cultural Rights, and the African Charter on Human and Peoples» Rights, which Nigeria has ratified.»

Seems like most people here make a distinction between the technocratic RBE, and the democratic communism, but doesn't that just make RBE the socialism stage (at least as the version defined by Lenin), before the communism stage of material abundance which naturally leads to a society which doesn't require government or «democracy» as it is known today?

«It represents yet another attempt on the part of the government to abridge without sufficient justification fundamental democratic rights and freedoms that have underpinned our society for centuries and which we have defended against tyranny on many occasions.»

George Soros, the hedge fund manager and Democratic donor, has moved the bulk of his wealth to Open Society Foundations, which promotes democracy and human rights around the world.

However, we will continue to argue against the presence of Bishops in Parliament, which is an unfair form of religious privilege which should have no place in a democratic society.»

This makes sense in that the purpose of fake news is often not to convince people of «alternative facts,» but rather to sow doubt and to disengage people politically, which can undermine the democratic process, especially when society's future hinges on small differences in voting preferences.

The Project also has an explicit normative objective: to identify processes of democratic decisionmaking by which society can resolve culturally grounded differences in belief in a manner that is both congenial to persons of diverse cultural outlooks and consistent with sound public policymaking.

understanding of the way in which public institutions function, the decision - making procedures and the role of citizens in a democratic society;

The truth about these crimes needs to be provided for the protection of victims of those crimes but also people and society (national and international) in general: the identity formation taking place in schools touches upon individual and collective (national) identities at the same time, the objectives of education under international human rights law demand putting a student, an individual, in the centre of the learning process to fully develop his personality and at the same time take into account the demands of democratic society in state and in the world — the world in which a person needs to manage and which needs good peaceful citizens.

Based on the deliberation above, I claim that the aim of full development of one's personality can not be achieved through the education (and memory) policies lacking the provision of impartial information (which is one of the cornerstones of democratic society) about one's history and therefore the right to education also contains right to truth.

After all, if the public schools continued to underperform, the nation's confidence in public education itself — which to Shanker was both a positive democratic force in society and the root of union leverage — would dissipate.

The value of freedom in the democratic liberal societies depends on the capacity to maintain the balance between the individual freedom in one way and the rest of the rights, the guarantee of which comes to limit these freedoms in one way or another (24).