By the way, why do so many politicians - especially the young and ambitious - need to be reminded that civil rights are not some kind of bonus, granted to a «lobby» with an agenda, but a defi ning characteristic
of the free society which they have been elected to serve?
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.
It defines pure capitalism as a system that grows among a group
of completely
free individuals and discusses why it is the only logical system upon
which to structure a
society.
The dynamics
of a
free and open
society, in
which the individual has full range for creative capacities, have shown their superiority over tyranny built upon a 19th - century ideology.
Keith Barltrop's review
of Alain de Botton's new book brings out the bankruptcy
of an alternative, humanist approach, in
which Christian ideas, cut
free from their Christian roots, are appropriated by non-believers in their pursuit
of an ideal secular
society.
First published in 1994, this updated version is a welcome guide to the ways in
which the ACLU's constituting mission
of protecting civil liberties has frequently degenerated into an ideological crusade against cultural institutions and habits essential to a genuinely
free society.
Certainly, similar to secular
society the Church, too, rests on certain presuppositions
which are not produced by the
free decision
of her members and their
free association as such, but are the very conditions
of her existence, namely human nature, the saving will
of God, redemption through Jesus Christ, the general call
of all men to the Church and the resulting «duty» to belong to her.
Even if the human person is most himself and
freest when least encumbered with social, traditional, religious or familial ties,
society is a necessary evil
which protects as much as possible the freedom
of the individual without being much
of a threat to it.
It finds its appropriate organ not in a state, but in a Church, that is to say a
society which is the embodiment
of a purely spiritual tradition and
which rests, not on material power, but on the
free adhesion
of the individual mind.
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.
The conclusion to be drawn from Riezler's treatment
of public opinion is that true community must be re-established in mass
society if that
society is to remain a
free one
which serves the people.
A
free an open
society is one in
which the freedom to purse any inquiry regardless
of where it may lead is valued.
In the struggle against such a system, what is being proposed as an alternative is not the socialist system,
which in fact turns out to be state capitalism, but rather a
society of free work,
of enterprise and
of participation.
I long for a
society in
which modernity would have its full place but without implying the denial
of elementary principles
of human and familial ecology; for a
society in
which the diversity
of ways
of being,
of living, and
of desiring is accepted as fortunate, without allowing this diversity to be diluted in the reduction to the lowest common denominator,
which effaces all differentiation; for a
society in
which, despite the technological deployment
of virtual realities and the
free play
of critical intelligence, the simplest words — father, mother, spouse, parents — retain their meaning, at once symbolic and embodied; for a
society in
which children are welcomed and find their place, their whole place, without becoming objects that must be possessed at all costs, or pawns in a power struggle.
George Soros in America and Jane Kelsey in New Zealand have both referred to «market fundamentalists», by
which they mean those who reject all modern forms
of socialism and government interference in economic issues, and who seek a return to the
free market and private enterprise
of pre-modern
society.
Thus in the course
of building a
society «in
which the
free development
of each is the condition for the development
of all, «38 one must fight religion because it will inevitably stand in one's path.
Justice Frankfurter spoke
of the «agencies
of mind and spirit
which may serve to gather up the traditions
of the people,» and said that these concerned a «continuity
of a treasured common life,» and that the «ultimate foundation
of a
free society is the binding tie
of cohesive sentiment.»
That religion, or the duty
which we owe to our Creator, and the manner
of discharging it, can be directed only by reason and conviction, not by force or violence, and therefore all men have an equal, natural and unalienable right to the
free exercise
of religion according to the dictates
of conscience, and that no particular religious sect or
society ought to be favored or established by law in preferrence [sic] to others.
From your posts looks like you want
society to be
free from any form
of ethics...
which makes u the caveman.
Griffin & Sherburne, New York: The
Free Press, 1978, 34) An example
of a
society is an ordinary physical object
which endures through time.
From the perspective
of James Madison's observations about factions and freedom in Federalist No. 10, for example, the respect for tradition and the flourishing
of faith is not a glitch but a feature
of a
free society,
which encourages the development
of a variety
of human types.
I have argued that theology and theological education must be conceived as a transformative discursive praxis that critically reflects on the concrete historical — political configurations and theological practices
of Christian communities
which have engendered and still engender the exclusion and dehumanization
of «the others»
of free born, educated and propertied men in Western
society.
These are the elementary skills
of civil
society, through
which free citizens exercise self - government by doing for themselves (that is, without turning to government) what needs to be done.
Our prevailing legal emphasis on the
free, self - determining individual fits quite well with the series
of economic and social changes that, by liberating so many
of us from family and group ties, have dramatically affected the capacity
of families to carry out all the tasks for
which society continues to rely on them.
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
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
The founder, Adam Smith, had a rather cheerful view
of human economic activity, especially in
societies in
which strong moral foundations guide public behavior and
free, competitive markets reward with better profits and higher wages those producers and workers who make good decisions.
In a general sense, one can speak
of four areas
of struggle: (i) the system
of economic exploitation and social stratification (racial segregation, women's working conditions, unemployment and the new legislation
of «flexibility and «deregulation); (ii) the ideology (the way
of representing the world, social relations, etc.) that justifies the system — the new ideologies
of race superiority, the religious legitimation
of competition and the so - called
free market as the only and sufficient way
of organizing human life (iii) the ways in
which the consciousness
of the oppressed, is led to interject this ideology
of domination and to develop a feeling
of self - denial and self - devaluation; (iv) the atomization
of the
society through the weakening and destruction
of neighborhood, workers and local cultural manifestations.
There he says, one, that the shift from the concept
of «the State's role as providers
of equal opportunities to every citizen» to that
of providing education, health and other social services «to those who can afford to pay» is a U-turn in public policy
which «has been made surreptitiously by administrative action without public discussion and legislative sanction»; two, that the total commercialization
of social sectors is «alien even to
free market
societies»; and three, that «the ready acceptance
of self - financing concept in social sectors alien even to
free - market
societies is the end result
of gradual disenchantment with the Kerala Model
of Development»,
which has been emphasizing the social dimension rather than the economic, but that it is quite false to present the situation as calling for a choice between social development and economic growth.
Inherent in Christian understandings
of the realities
of the human condition and
of what personhood might be if it were set
free to flourish, and in Christian understandings
of society and church, is a strong stress on human sociality and an equally strong resistance to the ways in
which individualistic views
of personhood erode or deny sociality.
There are important values on each side
of the generation gap — values
which need to be brought together to help persons achieve a full life in a
free society.
«They are keenly aware
of the need for social and economic justice, the stewardship
of creation, and equality
of opportunity; they are equally aware
of the need for a
society free from any form
of prejudice rooted in anything
which is part
of the individual identity, gender, race, origin, religion or orientation
of anyone.»
It was the source
of the «American dream» — achieving an ideal
society in the New World,
free from the contamination
of the Old World and from the evils
which chronically beset mankind.
The art
of free society consists first in the maintenance
of a symbolic code; and secondly in fearlessness
of revision, to secure that the code serves those purposes
which satisfy an enlightened reason.
Mass
society is characterized not simply by size but by the fact that individuals in it do not have relations to one another
which are
free of state interference or control.
Developed through the four cardinal virtues — prudence (practical wisdom), justice, courage, and temperance (perhaps better styled today, «self - command»)-- freedom is the method by
which we become the kind
of people our noblest instincts incline us to be: the kind
of people who can, among other possibilities, build
free and virtuous
societies in
which the rights
of all are acknowledged, respected, and protected in law.
I long for a
society in
which modernity would have its full place, without implying the denial
of elementary principles
of human and familial ecology; for a
society in
which the diversity
of ways
of being,
of living and
of desiring is accepted as fortunate, without allowing this diversity to be diluted in the reduction to the lowest common denominator,
which effaces all differentiation; for a
society in
which, despite the technological deployment
of virtual realities and the
free play
of critical intelligence, the simplest words» father, mother, spouse, parents» retain their meaning, at once symbolic and embodied; for a
society in
which children are welcomed and find their place, their whole place, without becoming objects that must be possessed at all costs or a pawns in a power struggle.
A theoretical framework
which could be used to undergird the conception
of society and its workings assumed here is found in Warren Breed, The Self - Guiding Society (New York: The Free Press,
society and its workings assumed here is found in Warren Breed, The Self - Guiding
Society (New York: The Free Press,
Society (New York: The
Free Press, 1971).
Jesus had a social program
which «sought to rebuild a
society upwards from its grass roots, but on principles
of religious and economic egalitarianism» made concrete in «the combination
of free healing and common eating»
which «negated alike and at once the hierarchial and patronal normalcies
of Jewish religion and Roman power.»
The minority who constitute the middle class, whose minds are set
free from immediate physical concerns, are presented as the fountainhead for most
of society's novel ideals,
which serve as a lure for social reform.
INDUSTRY DEFINITIONS & FINDINGS: HR 3798 Legislation, written and supported by both the United Egg Producers (UEP) and the Humane
Society of the US (HSUS), and introduced in the last Congress, defines «
Free Range» as: «(1) «Eggs from free - range hens» to indicate that the egg - laying hens from which the eggs or egg products were derived were, during egg production ----(A) not housed in caging devices; and (B) provided with outdoor access.&ra
Free Range» as: «(1) «Eggs from
free - range hens» to indicate that the egg - laying hens from which the eggs or egg products were derived were, during egg production ----(A) not housed in caging devices; and (B) provided with outdoor access.&ra
free - range hens» to indicate that the egg - laying hens from
which the eggs or egg products were derived were, during egg production ----(A) not housed in caging devices; and (B) provided with outdoor access.»
Of course, I think there's also a larger issue at play here — which is that society shouldn't stigmatize those who can't afford breakfast or lunch at school and students certainly shouldn't make fun of those purchasing free or reduced lunche
Of course, I think there's also a larger issue at play here —
which is that
society shouldn't stigmatize those who can't afford breakfast or lunch at school and students certainly shouldn't make fun
of those purchasing free or reduced lunche
of those purchasing
free or reduced lunches.
It is about building a global
society in
which people live
free from poverty and share the benefits
of prosperity.
This is also necessary in order to
free all those positive and productive energies that are currently idle in the
society — not least because
of the crisis — and
which could significantly contribute to a new «European Renaissance».
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.
The British Humanist Association (BHA) has called the ruling «completely ridiculous», and argued that the ASA is «chilling the
free mockery
of beliefs
which is vital in a
free society».
The ASA have shown themselves to be absurdly hypersensitive to the possibility
of religious offence and are chilling the
free mockery
of all beliefs
which is vital in a
free society.
The First Lady also urged the private business sector to rise to the occasion and embrace the goals
of the Ghana - UK Private Sector Malaria Prevention project
which will go a long way in enabling the private sector, donors, civil
society and government towards a common vision
of a Malaria
Free Ghana.
Fraga surrounded himself with a younger team and focused his speeches on the risks
of socialism, such as the creation
of dependent
societies,
which, through their support
of welfare and subsidies, weakened values such as work, responsibility and merit; in turn,
societies would become less competitive and
free.