Sentences with phrase «of social distinction»

De Tocqueville states that, in America, the old aristocratic and traditional values have been discredited, leaving only wealth and material enjoyment as sources of social distinction, and leading us to pursue commercial callings.

But when the rich man sobers up the next morning, and returns to the world of social distinctions, he no longer recognizes Charlie, and has him thrown out on the street.

Not exact matches

Neff is an avid student of such social distinctions.

The importance and influence of Professor Trefler's work has been recognized through numerous distinctions including the 2016 Killam Prize in Social Sciences (Canada's «Nobel Prize»), the 2016 Bank of Canada Fellowship Award, a Canada Research Chair, and all three major awards of the Canadian Economics Association.

The reality of a hormonally driven maternal instinct, distinction in the behavior of girls and hoys at a very young age in spite of gender - neutral social engineering, and the revelation that you can't «have it all» have come as a deep shock to all of us.

The plight of the young doctor's question illuminates a distinction which Harvard psychologist Herman Kelman famously made between two common forms of social influence: normative and informative.

«Having written two lengthy books on poverty in Victorian England,» Prof. Himmelfarb notes, «I am painfully aware of the difficulties and inequalities in Victorian life... class distinctions, social prejudices, abuses of authority, constraints on personal liberty, restrictions and hindrances of all sorts.

The technical distinction between receivers and transmitters reflects the social division of labor into producers and consumers, which in the consciousness industry becomes of particular political importance.

The meal they prepare every Sunday for the neighborhood is not an expression of their social or ethical commitments in distinction from their liturgical life; the meal they prepare and the Eucharist they celebrate are parts of a single story.

But their contributions were given to an undifferentiated cultural system that made no social distinctions on the basis of need.

This rejection of nature is manifest in the now orthodox distinction between sex, which is «merely biological,» and gender, defined as a construct either of oppressive social norms or of the free, self - defining subject — one often finds protagonists of this revolution oscillating back and forth between those polar extremes.

human beings, «born free and equal in dignity and rights,» are entitled to human rights «without distinction of any kind, such as race, color, sex, language, religion, political or other opinion, national or social origin, property, birth or other status.

Still, the case against teleological ethics may here offer this response: Granting the difference between direct and indirect applications, this yields only the familiar distinction between «act - teleology» and «rule - teleology, «3 is problematic for the following reason: Social practices or patterns of social cooperation can not be validated teleologically without a comparative assessment of the good and evil consequences differing possible systems of rules or norms (for instance, differing sets of rights) are likely, if adopted, to prSocial practices or patterns of social cooperation can not be validated teleologically without a comparative assessment of the good and evil consequences differing possible systems of rules or norms (for instance, differing sets of rights) are likely, if adopted, to prsocial cooperation can not be validated teleologically without a comparative assessment of the good and evil consequences differing possible systems of rules or norms (for instance, differing sets of rights) are likely, if adopted, to produce.

Social theorists today seem largely unaware of any such distinction, and this is why they pay so little attention to solitude.

Furthermore, attending to temporal distinctions and to the social character of reality, Hartshorne discovers that ethics needs a divine memory.

Coontz's argument seems to work, however, only because she exaggerates the distinction between love and the economic, kinship and social - networking elements of marriage.

It seems indifferent to the radical distinction between conventional religion — which throws the aura of sanctity on contemporary public policy, whether morally inferior or outrageously unjust — and radical religious protest — which subjects all historical reality (including economic, social and radical injustice) to the «word of the Lord,» i.e., absolute standards of justice.

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.

Racial stereotypes are invented in order to make possible standard responses to members of supposed races, and thus to help maintain established social traditions and distinctions.

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).

Everyone is entitled to all the rights and freedoms of this Declaration without distinction of any kind such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status».

Within the common tradition, the meaning of the phrase becomes clear if we make a necessary distinction between authority and other forms of social control; in particular, domination, manipulation, and persuasion.

The distinction between social class and functional classification is discussed particularly in the field of education and the dangers of grading students abilities and the grades in which students are placed.

In distinction to it he now set the sphere of the «social» in which many individual existences are bound into a group with common experiences and reactions but without any personal relation necessarily existing between one person and another within the group.

Niebuhr said that the thesis of his book was that a «sharp distinction must be drawn between the moral and social behavior of individuals and of social groups, national, racial, and economic; and that this distinction justifies and necessitates political policies which a purely individualistic ethic must always find embarrassing.

Baptismal water was the universal solvent not only of traditional religious distinctions within Judaism but also of the foundation stones on which the ancient city rested; for the church, it was the sole initiation and was not confined to a single family, clan, race, or social class.

It argues that a sharp distinction must be drawn between «the moral and social behavior of individuals and of social groups, national, racial, and economic; and that this distinction justifies and necessitates political policies which a purely individualistic ethic must always find embarrassing.

Preceded by a tremor, a wave of «shared impulse» extending to the very depths of the social and ethnic masses in their need and claim to participate, without distinction of class or color, in the onward march of human affairs, the final act is already visibly preparing.

Each ethnic group has been guilty of elevating its God - created distinctions above another group and in turn using those distinctions to unjustly seize economic, social, religious and political power, at the expense of others.

In political and social thought, no Christian has ever written a more profound defense of the democratic idea and its component parts, such as the dignity of the person, the sharp distinction between society and the state, the role of practical wisdom, the common good, the transcendent anchoring of human rights, transcendent judgment upon societies, and the interplay of goodness and evil in human individuals and institutions.

Yet if salvation is genuinely social, then there can be no place for a distinction that invites us to assume, for example, that we have ownership over our bodies and possessions in a way that is not under the discipline of the whole church.

But when they switch to other religious faiths and experience the same distinctions — albeit in different forms — they realize that such a change neither improves their social status nor remedies their economic problems of unemployment and poverty — the real source of their social discrimination.

One crucial distinction is that teaching the basic principles of Catholic social doctrine go to the heart of her charism, but she has no special expertise in prudential judgments about how to apply them.

The reluctance of some people to separate themselves from their social system and this crisis at the Seminary influenced missionary goals by making missionaries more determined to remove caste distinctions as a prerequisite for becoming Christian.

To understand the aspects of social protest in Pulaya conversions it may be helpful to draw a fine distinction between dalit consciousness and caste consciousness.

We examine congregational practices in terms of organic, personal, social and cultural dynamics, attending to important distinctions and interrelationships.

Because much of the pioneering work in this type of research was done by members of the Frankfurt School of Social Research (notably H. Marcuse, M. Hochheimer, T. Adorno, W. Benjamin), known for so - called Critical Theory, the great variety of this research is distinguished from the administrative by calling it critical research, following the distinction made in 1941 by Paul Lazarsfeld, a pioneer of modern administrative research.

Nevertheless the main point, — the settlement in Malabar a considerable colony of Syrians - may well be true; and granted this, it is not unnatural that there should have been a difference of practice among the settlers in the matter of inter-marriage with Indians, leading to a permanent social distinction.

Our very Constitution binds us, that is to say, the very breath of our political nostrils binds us, to disown all distinctions among men, to disregard persons, to disallow privilege the most established and sacred, to legislate only for the common good, no longer for those accidents of birth or wealth or culture which spiritually individualize man from his kind, but only for those great common features of social want and dependence which naturally unite him with his kind, and inexorably demand the organization of such unity....

Such a «social constructionist» conception of science might seem as menacing to Hawking as it would to Wordsworth, both of whom need to believe that, whatever ontological affinities must be conceded, the distinction between daffodils and stinkweeds is grounded not only in the human intuition about the world but in the nature of things.

For instance, he identifies Max Weber's famous distinction between fact and value as the root cause of the disastrous bifurcation between the humanities and the natural and social sciences.

Though the legitimacy of the distinction is contested, administrative subordination need not - and in many daily social contracts does not - imply essential inferiority.

In fact, the distinction rests upon a highly questionable concatenation of social theories, political postures, logical fallacies, and psychological assumptions, and a comprehensive rejection of historical social practices.

Perhaps the most important distinction of all is between those congregations that see social service as part of their mission and those that do not.

The characteristic Lutheran distinctions between law and gospel, between sin and grace, between saving redemption and social responsibility are all prominent, as is the employment of the classical «just war / unjust war» criteria.

To make such a distinction requires a carefully circumscribed definition of health, one quite different from the famous definition once given by the World Health Organization: «a state of complete physical, mental, and social well - being, and not merely the absence of disease or infirmity.»

These helped conquer «the tyranny of distance,» as John C. Calhoun called it, and played a role in stimulating the great social changes of the time, including the advances in America's wealth and living standards, the spread of opportunity, the leveling of class distinctions, and the increase in popular suffrage.

Social distinctions are moderated in the simple, immediate relations of rural life.

This relation should not be construed in a way that gives priority to the social world, or even in a way that creates a sharp distinction between text and context; rather, it should emphasize the active — and interactive — exchange between the behavior of speaking and the behavior of doing.

He obtained his doctorate at the University of Oxford, where he was funded by the Economic and Social Research Council (ESRC), having previously completed his MA (with distinction) at the University of Chicago and having read Philosophy, Politics, and Economics (PPE) as an undergraduate at Oxford.