The development
of social science as a discipline was shaped by this ethos.
Narratives have long been an interpretative component
of the social sciences as a way of presenting as well as recasting research findings.
Some of the insights provided by the first phase of liberation theology seem too important to let slip between the cracks — for instance, the centrality of the category «the poor» for biblical interpretation; the awareness of structural, not just individual, evil; the use
of the social sciences as dialogue partner for theological discourse; and the need to apply a hermeneutic of suspicion to theology itself.
It also endorses NSF's current policies for reviewing grant proposals and — in sharp contrast to a House bill — emphasizes the importance
of the social sciences as part of a balanced research portfolio.
Not exact matches
I do miss some for sure, but even if it's something
as small
as an «awesome» or a «Like» — that totally makes a huge difference,» he explained on our
Science of Social Media podcast.
But with broad and efficiently concentrated giving, you reach (if you'll forgive another
social science buzzphrase) a tipping point at which your reputation
as a giver and your accumulation
of grateful pals grows to the point that positive effects ensue.
The IRRC Institute ensures the availability
of its funded research through the sponsorship
of the
Social Science Research Network's Corporate Governance Network that serves
as an online repository for thousands
of research papers and abstracts.
In doing this we used a suite
of models produced by the data
science team, which outlined profiles such
as undecided voters or inactive supporters, and matched these audiences to online cookies, mobile devices, and
social IDs.
We know from various studies done in the
social sciences in the past forty years,
as well
as from fifteen plus years
of my being involved with personas, the trio
of users / buyers / customers makes decisions based on much more than just content or information.
This award recognizes them
as a leader in stimulating the creative capacity
of the city and advancing entrepreneurship, not only in
science and technology but also in
social ventures.
It's environmentally and community friendly: A recent story in the LA Times focused on the growing body
of social science indicating that «women consistently (highly) rank values strongly linked to environmental concern — things such
as altruism, personal responsibility and empathy.»
The articles tapped into the recognition and movement towards more
science and less art in the spheres
of marketing and sales
as well
as in overall
social strategy.
Kansas City fared better than New York City and Los Angeles in metrics such
as tech workers per capita, share
of workers with a Bachelor's degree or higher, entrepreneurial growth and share
of «knowledge» workers, defined
as those in occupations such
as architecture,
social science, health care and education.
Increased recognition
of the accomplishments
of the Middle Ages (including the birth
of engineering,
social benefits such
as universities, hospitals and the beginnings
of corporations and labor guilds,
as well
as science, (all under the Catholic Church) has led to the label being restricted in application or avoided by serious historians.
On April 26, 2012, the results
of a study which tested their subjects» pro-
social sentiments were published in the
Social Psychological and Personality
Science journal in which non-religious people had higher scores showing that they were more inclined to show generosity in random acts
of kindness, such
as lending their po.sse.ssions and offering a seat on a crowded bus or train.
But for all that, the proposals
of the gay movement can not,
as the
social science jargon puts it, be instantiated.
Madison, Hamilton, Jefferson, and their colleagues referred to the intellectual movement that led to this new conception
of social well - being
as the new
science of politics.
These efforts gathered steam in the early years
of the last century
as the Progressive Movement sought at once to break the power
of the old party bosses and to bring the insights
of the
social sciences to bear on public life.
When theology, whether under that label or designated
as religious studies, flourishes under the auspices
of the humanities and
social sciences, not only has the game moved to a different ball park, but the rules and umpires are also changed.
The scientific epistemology has dominated human knowledge; especially the method
of the natural
sciences has been regarded
as most reliable not only for natural
sciences, but also for
social and human
sciences.
Social science experiments such
as this have limited application to the wider population, for a number
of reasons.
Every people has its culture, whether primitive or advanced, and this culture is discerned in the folkways and moral standards, forms
of family life, economic enterprises, laws and modes
of dealing with lawbreakers, forms
of recreation, religion, art, education,
science, and philosophy that constitute the
social aspects
of human existence
as contrasted with the bare biological fact
of living.
It can be shown, on the contrary, that just
as the natural
sciences yield a comprehensive view
of man, so the picture
of human nature provided by the
social sciences is that
of a three-fold integration
of body, mind, and spirit.
This has been a period in which the categories
of the
social sciences have been employed for the study
of such ancient literature, alerting us to the ways in which ancient communities are rooted in
social realities,
as well
as the ways in which
social structures and ideologies reinforce each other.
Thus, the
social sciences, like the natural
sciences, show that man's nature and nurture in their relational
as in their universal aspects, must be conceived with due regard for the inextricable interdependence
of physical, mental, and spiritual factors.
Applied
science is sometimes called technics, but since it covers also a vast range
of studies affecting human life,
as in nutrition and dietetics, medicine and surgery, psychiatry, pedagogy, geriatrics,
social casework, penology, and the like, it is hardly accurate to classify all
of these under the heading
of technology.
His major book, Theology and
Social Theory (1990), interprets the implicit and explicit theory of the secular social sciences as concealed, heretical the
Social Theory (1990), interprets the implicit and explicit theory
of the secular
social sciences as concealed, heretical the
social sciences as concealed, heretical theology.
The «soft»
social sciences, which includes spirituality
as well
as psychology and sociology, rely on the statistical evidence that has been tested in the crucible
of human experience.
If
science able to offer any truths that would help humans solve the kinds
of real psychological,
social, political problems that they constantly face, then I'm sure that
as a species we would be rational enough to use those truths.
The history
of social sciences, certainly
of economics, however, may not be quite so dubious
as he portrays.
Since Western
social and natural
sciences shape the thinking
of many Easterners today
as well, the problem is not limited to the West.
Though I don't want to let go
of any insights from the
social sciences, all this «nothing but» leaves me a bit edgy, and Lord Zealous has seized on my restlessness: There is a hint
of a taunt behind her slightly glazed smile
as she keeps reminding me that my community is devoted to scholarship; the history
of religion.
This dual focus on reason and ethics similarly explains the close attention religious liberals have paid to the
sciences — physics
as a source for better cosmologies, and the biological and
social sciences as a source for both ethics and philosophies
of history.
This understanding
of the limited scope
of scientific method had been generally accepted since Kant's Critique
of Pure Reason (1781); but in nineteenth - century evolutionary parlance it took on the specific meaning that «all beginnings and endings are lost in mystery,» a phrase that became commonplace in the
sciences and
social sciences as a way
of dismissing or circumventing probing questions that sought to assess the larger implications or consequences
of scientific analysis.
Such a notion
as emergence, for example, which is closely allied with the principle
of indeterminacy and uncertainty and which was later to develop in physics, actually assumed more credence in physics before it took root in biology and psychology; yet it has more significant implications for the data
of the organic and
social sciences than for physics.
Rather, the problem is to get them to reject irrational and supernatural explanations
of the world, the demons that exist only in their imaginations, and to accept a
social and intellectual apparatus,
Science,
as the only begetter
of truth.»
The focus on healing explains the relative de-emphasis in Christian
Science — at least
as contrasted with mainstream Protestantism — on the
social dimension
of Christian witness.
since God made homosexuals, and all these heterosexuals keep producing gay kids and we have evidence
of homosexuality occurring in another animals
as well
as neuroscience and
social sciences since 1963 stating that being gay isn't a disease but a natural orientation and since the writers
of the bible would have no clue that it could be an orientation (just
as they could have no idea that the world isn't flat, not up on pillars, nor is it surrounded by water, nor was the earth created from a leviathan carcass) thus it is permissible and subject to the same statutes heterosexuals are.
7Whitehead's position could be defended on other grounds
as well: e.g., it gives us a single type
of experience for all existing things; it provides a single metaphysical basis for the natural and
social sciences; it stresses the difference between the becoming
of a not - yet - existing occasion and the relations between existing things.
My own view
of all
of this,
as a practicing
social scientist interested in the relationship between religious faith and empirical
science, is that the general perspective taken by Evans - Pritchard, Douglas, and the Turners is not only entirely reasonable but close to the best account we might give.
Such people are welcome to their personal views,
of course, but they ought not treat them
as somehow the logical result
of empirical
social science.
The use
of social science suggests that the question
of the public character
of theology is best posed first,
as noted above,
as a question
of these different publics to which theologies are addressed.
Indeed,
as Harnack correctly observed
of historical study itself, history (and, we can now add,
social science) must have the first word in theology but can not have the last.
Overall, the entire field
of Christian
social ethics — liberationist or not — pays scandalously little attention to empirical data and
social science,
as when Karen Lebacqz cites the Hite Report
as though it were a statistically representative sample
of sexual attitudes and behaviors, or when Michael Novak draws simplistic comparisons between Japanese and Latin American political economies.
And most
of them want practical theology to continue its close relation with the
social sciences, but to do this in such a way
as not to become overidentified with these secular disciplines.
I think it's important to know
as part
of our understanding
of social science and
of what governments can do when given the power.
Nevertheless, our special interest is to carry forward Whitehead's work
as a cosmologist, that is,
as one who tried to bring some measure
of coherence out
of the fragmentation
of the physical
sciences, the
social sciences, and the humanities.
As a follower
of Jesus, I am not opposed to
science, nor
social awareness.
The student is helped to acquire the aptitudes needed in order to do history or philosophy or a
social science as aptitudes needed to inquire critically into the validity
of Christian witness.
Wood especially stresses the importance
of resources from the
social sciences that practical theology brings into play in envisioning Christian witness
as a whole: