Sentences with phrase «of social judgment»

«Shyness is about the fear of social judgment,» Cain says.

Teachers» predictions of children's early reading achievement: An application of social judgment theory

«The chanciness is part of the lasting magic of gay life,» writes Browning, «a sort of radical plot twist that characterizes queer life and sets aside so many conventions of social judgment, class, race, and attitude, supplanting them with a direct and naive faith that bonds of great value can be forged on nothing more than instinct....

December 17, 2012 — Older adults are more likely than younger ones to perceive dishonest faces as trustworthy, according to a study of social judgments and brain activity.

Not exact matches

When there's an absence of trust or low psychological safety in the group then members won't contribute because they fear social judgment.

«Although it has acted swiftly on the latest UN sanctions, China is unlikely to go so far as to fully implement new sanctions that, in its judgment, would risk substantially undermining the economic well - being or social stability not just of North Korea, but also of the Chinese population near the North Korean border, which relies heavily on such trade,» she said.

Today's world is full of snap judgments instantly damaged reputations, so it's «better safe than sorry» for your company's social media profiles.

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«It's clear that the Kremlin will use any means at its disposal to spread propaganda and misinformation, and we each bear some responsibility for exercising good judgment and a healthy amount of skepticism when it comes to the things we read and spread on social media,» Warner said.

Social status is an irrelevance, a human invention of no spiritual importance; one can not allow the human evaluation of an occupation's importance to be placed above the judgment of God who put you there.

The chapter covering this period is one of the best in the book, with its careful account of how Bonhoeffer's censorious judgment of the superficiality of American religious liberalism gradually gave way to admiration for the central place of social justice and for the vital religious faith of the oppressed black Christians whom he met at Abyssinian Baptist Church in Harlem.

May I suggest that today our corporate witness of healing, of teaching, of social service and social reform, of judgment and forgiveness in society provokes precisely the same question.

Despite all influences to the contrary, it lifted a standard of judgment in the light of which the Christian conscience at its best could not be content with social evil.

Nor do Christians understand Jesus Christ as some kind of Ayatollah, communicating a blueprint of an ideal society and calling upon his believers to make laws, pronounce judgment, and execute his will in the political, economic, and social spheres.

In my judgment, the «Social Principles» of the United Methodists, the «Statement on Economic Justice» of the Lutheran Church in America, the «Statement on Human Rights» of the United Church of Christ, and the World Council of Churches» themes of «Justice, Sustainability and Participation» are models of such efforts.

While, from a pagan perspective, the crucifixion itself could be viewed as a sacrifice in the most proper sense — destruction of the agent of social instability for the sake of peace, which is always a profitable exchange — Christ's life of charity, service, forgiveness, and righteous judgment could not; indeed, it would have to seem the very opposite of sacrifice, an economic and indiscriminate inversion of rank and order.

Does the bishops» charism to teach the principles of Christian social doctrine extend to those judgments of fact and of the politically feasible that are needed to turn principle into policy?

In my judgment a reworking of Christianity along progressivist lines, i.e., along lines which teach God's insistence upon democratic dogmas and which discern doctrine - altering «Revelation» in democratic social trends, remains an ongoing potentiality, whether initiated by «Protestants» or «Catholics»; this follows, I hold, from Tocquevillian premises.

Troeltsch, by way of contrast, was well versed in the social science of his time, and sought to make careful use of it in his theological, political and moral judgments.

Whether he dealt with women, children, or slaves, whether the persons in need were Jew, Roman, Syro - Phoenician, or Samaritan, whether he associated with «respectable» people or social outcasts, whether he was illustrating true neighborliness by the story of the good Samaritan or declaring the principle of divine judgment on the basis of «as you did it to one of the least of these my brethren» — all persons were of equal and supreme worth to him because he saw them through the eyes of God.

This is a judgment of character, not of social structures.

However, to criticize liberalism he used Marxism's organic view of society, its theory of class conflict, its insights into social injustice, its intuition of judgment and disaster, and its sense for the duplicity of man.

But that social life can become a life beyond the ways of (human) judgment only by virtue of a greater rule and nourishment:

So also, Rome's rulers and warriors made their way down to the plains, bringing with them the ways of judgment that nourish social life.

Significantly too, it was in this context — as an answer to the social problem of relations between the circumcised and the uncircumcised in the church and not as a solution to individual guilt and fear of judgment — that Paul first wrote the formula, «justification by faith and not by the works of the law» (Galatians 2:16).

Perfectionists are right in their conviction that our civilization stands under the judgment of God; no one can have an easy conscience about the social and political anarchy out of which the horrible tyranny that now threatens us arose.

Exalting human rights as the epitome of social responsibility short - circuits collective judgment and stymies action for the sake of the common good.

The more prophetic forms of Christianity that press toward human rights and social justice are precisely those most under attack by non-Christian militants at local levels, and many activists want to bring judgment against these religions.

We need an interpretation of the Christian faith which can guide moral effort and sustain the exercise of social intelligence while it strengthens our hold upon the reality of God's judgment and His mercy.

There will always be differences of judgment in the Christian group on specific political and social issues.

Individuals may or may not agree with this judgment; but its very existence in the form of law is a social fact putting the weight of the collective conscience behind a positive conception of the rights of men.

That judgment may be too strong, but considerable respect was accorded Russell Chandran, previous principal of UTC and a longtime active member of the Christian Peace Conference, who delivered a vintage «radical social change» paper with characteristic vigor.

The virtue of social justice allows for people of good will to reach different — even opposing — practical judgments about the material content of the common good (ends) and how to get there (means).

It is precisely the encounter with the gift and demand of God's love that puts the prevailing social order under radical judgment and requires a fundamental transformation of its structure.

Again, value - judgments are less directly involved in the details of work in the natural sciences than in many other fields; in the social sciences, for example, a scholar's work is more strongly affected by his views of the nature of man, his values and goals, and his perspective on society.

But for large numbers the message of judgment and condemnation which has come through has not produced militant social action designed to transform the structures of society.

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.

But we have also seen that this is done at the cost of losing direct effectiveness in the guidance, restraint, and judgment of the structures of power which shape the social order.

In any event, however much popular piety may be viewed condescendingly by theologians and debunked by social scientists, it is for purposes of social order the source of moral sentiment and judgment.

This public would expand in social inclusiveness as its ethical level rose, gradually elevating the minds of commercial men toward the standard of judgment summed up in Smith's idea of the «Impartial Spectator,» the quintessentially public citizen.

This was true in general of the social gospel movement of the first half of the century, with the idea of a second coming or last judgment relegated to the Pentecostal sects.

In other quarters it is the specifically ethical aspect which commands almost exclusive attention — conduct, moral judgments, philanthropy, the Christian social order, and the like, The advocates of the respective views are often severe with one another.

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.

Studies of judgment, stability, reliability, and social and vocational adaptiveness all show that gay men and lesbians function every bit as well as heterosexuals.»

Stated formally, we may put the question this way: On what grounds are we to base our judgments of value and thus our moral, social and political decision - making?

The rhetoric of revolution has long served wonderfully to transform sin, judgment, and redemption into injustice, consciousness - raising, and social change.

The revolutionary social, economic, and intellectual developments in post-Civil War America stimulated within Protestantism attempts to develop a new prophetic ministry which would exercise critical judgment on the injustices which accompanied the radical changes of the period and would point the way to a new application of the gospel to the social needs of the time.

Besides the conditions of society itself, under which family and friends had primary responsibility for the care of the dying and the dead, memento mon were spread throughout culture: in the church's art, in morality plays like Everyman, in drinking songs, in the ordinary artifacts of everyday life (e.g., in Austria a towel hanger portraying a human form split down the middle: one half a beautiful young woman, the other a skeleton) To be sure, the specter of death (and judgment) has been used as a form of social control.

When moral rules and selves are abstracted from the normative traditions that give them substance and the social contexts that makes them concrete, «values» become little more than sentiments, moral judgments, expressions of individual preference.

Once more they asserted the judgment and redemptive powers of God's Word against all forms of modern idolatry in the political, economic, and social realms.