Sentences with phrase «ordered society living in»

Men must think of the whole range of biosocial conditions which pertain to the realization of the potentialities of individuals in a justly ordered society living in harmonious union with the planetary environment.

Not exact matches

After successfully silencing the tug boats whose tooting tormented her on the porch of her Riverside Avenue mansion, Mrs. Julia Barnett Rice, the wife of venture capitalist Isaac Rice, founded the Society for the Suppression of Unnecessary Noise in New York in order to combat what she called «one of the greatest banes of city life.»

It leads to a more collaborative and less hierarchical society, since a CEO in civilian life may end up taking orders from a taxi driver in the service, as well as future business partnerships.

He was appointed an Officer of the Order of the British Empire (OBE) in the 2007 New Year Honours and is a Life Fellow of the Royal Society of Arts (FRSA).

In our globalized and technocratic age, we're often told, «we need expert management of monetary, trade, and tax policy, not collective deliberation about how, as a society, we are to order our common life.»

In any case, in the following paragraphs I will first analyze Whitehead's remarks in Process and Reality on societies as the necessary environment for the ongoing emergence of actual occasions and then show how this analysis throws unexpected light on Whitehead's further explanation of the hierarchy of societies within the current world order, in particular, the difference between inorganic and organic societies, and, among organic societies, those with a «soul» or «living person» and those without such a central organ of controIn any case, in the following paragraphs I will first analyze Whitehead's remarks in Process and Reality on societies as the necessary environment for the ongoing emergence of actual occasions and then show how this analysis throws unexpected light on Whitehead's further explanation of the hierarchy of societies within the current world order, in particular, the difference between inorganic and organic societies, and, among organic societies, those with a «soul» or «living person» and those without such a central organ of controin the following paragraphs I will first analyze Whitehead's remarks in Process and Reality on societies as the necessary environment for the ongoing emergence of actual occasions and then show how this analysis throws unexpected light on Whitehead's further explanation of the hierarchy of societies within the current world order, in particular, the difference between inorganic and organic societies, and, among organic societies, those with a «soul» or «living person» and those without such a central organ of controin Process and Reality on societies as the necessary environment for the ongoing emergence of actual occasions and then show how this analysis throws unexpected light on Whitehead's further explanation of the hierarchy of societies within the current world order, in particular, the difference between inorganic and organic societies, and, among organic societies, those with a «soul» or «living person» and those without such a central organ of controin particular, the difference between inorganic and organic societies, and, among organic societies, those with a «soul» or «living person» and those without such a central organ of control.

Hence, even in this highly complex case, it is the collective agency of the entire structured society or overall field of activity which is at work to support a «thread of personal order» among the living occasions.

Only the series of dominant occasions known as the soul is a separate society, i.e., a set of personally ordered occasions which provide continuity in time for the patterns already generated in large part by nexus of living occasions within the field of activity proper to the brain.

Commenting on Whitehead's doctrine of structured societies at the cellular level, John Cobb remarks: «Whitehead at that point was forced to explain the order in the cell in terms of its molecular structure, to which spontaneity was denied, and to explain the life of the cell in terms of the events in its empty space, which he depicted as radically unordered.

There is ultimate truth, and if our lives are not ordered to that truth then our lives, and ultimately society, will be disordered because it is not grounded in truth: «Truth must consequently be the ultimate end of the whole universe... for the first author and mover of the universe is an intellect... and the ultimate end of the universe must, therefore, be the ground of the intellect.

Brilliant minds of the order of Norbert Wiener, Claude Shannon, Warren Weaver, John Von Newman, W. Ross Ashby, and Stafford Beer, among many others, provided the conceptual structures for the multidisciplinary methodology of the systems approach.2 Incredible advances in computers, in league with sophisticated instruments of systems analysis, play an ever increasing role in shaping the life style and the world view of contemporary society along the lines suggested by systems theory.

Then the social - ethical task of the church would not be simply to develop strategies within the current political options — though it may certainly include that — but rather to stand as an alternative society that manifests in its own social and political life the way in which a people form themselves when truth and charity rather than survival are their first order of business.

As for the ex - girlfriend / fiance, he's not the first gay who has tried to play the part of a straight in order to fit in with society, but no one is ever happy living a lie.

Morality is a construct by humans in order for the society in which we are living to operate in an effective and fair (as much as we can make it at the time) manner.

Partly under the impact of constant conditioning in consumerism, people in western democratic societies increasingly are putting together their own religious belief and life - style packages in order to meet individual needs.

Within that tradition, both in its political and ecclesial expression, authority is a way of ordering power within a community in such a way that, at one and the same time, it supports and augments common beliefs and ways of life and is regularly and harmoniously conjoined with a structure of offices that gives order to the exercise of authority and power within the particular society in question.

Something deep and universal in the human person needs hope in order to live, and many things in our society masquerade as hope but are not.

We don't live in a secular society; we live in a pagan society that is resistant to the gospel, a gospel which calls the church to perpetual criticism of the social and political order.

When society is ordered, or perhaps more correctly we should say disordered, on the basis of a situation in which not only is there starvation as the aftermath of war but millions of people are hungry all their lives, there can be no just and lasting peace.

He added that he had often been a customer of the café and the city was «used to living in a peaceful, tolerant and secure society in which people may enter a café and order a hot chocolate without fear».

these are distinct religious groups that choose to live apart (more of less) from the main of society in order to keep their non-violent life style and sequestered religious training intact.

Yet society need only forego this one form of punishment in order to assure that it will not itself take an innocent life or prematurely cancel the possibility of the wrongly convicted person's experiencing vindication.

So much is this true that the total separation of faith and religion from life and culture became a cardinal principle of a new outlook, now called The Philosophy of Science, the doctrine of which is that nothing is valid in society, in community law, or in educational principle, unless it belongs to the experimental order and can be proven by the senses.

The secondary freedom in the study of economics consists in the deployment of a variety of models of man and society, in order to gain a wider range of perspectives on the complex events of economic life and to experiment in imagination with new and possibly better ways of directing economic planning.

In moving from this well - ordered but repressive society to forms of social life which enable these dimensions of the human spirit to emerge in more concrete relationships, we must be prepared to live within conditions which are more complex, confused, and unsettlinIn moving from this well - ordered but repressive society to forms of social life which enable these dimensions of the human spirit to emerge in more concrete relationships, we must be prepared to live within conditions which are more complex, confused, and unsettlinin more concrete relationships, we must be prepared to live within conditions which are more complex, confused, and unsettling.

On the contrary, I feel that there must be a void in the lives of religious people to feel that they need to force themselves to keep believing in these silly myths in order to have a reason to do good things and be good people... that it's not enough for them to be «good» for the sake of goodness, for the sake of our society and our world... that they must believe that there is to be some great reward for themselves or some great punishment after death in order to motivate them to be good.

The most pressing question for Muslims in many lands is how to order the life of the community in a society that is not governed according to Muslim law and in which Muslims must conceive of their religion, at least in part, as equivalent to a voluntary association.

The Words of Christ Jesus are prescious to the Worldly Infirmed in order that they might be able to Cope with their rather; Non-Opulent Living arrangements in societies around the world.

Fourth, the resources of both the political order and the voluntary groups in society must be used to bring healing and mercy to broken lives.

By a Christian society, he did not mean one that was composed solely of Christians, but one in which human life is ordered to ends that are befitting the true God.

Let's turn our attention for a moment to the elephant in the living room, or should I say the «alleged» elephant, since Cardinal Dulles refers to «the alleged increase of homosexual tendencies among younger members in the Society of Jesus as well as in other religious orders and diocesan seminaries.»

We ask if these characteristics, rather than being somehow connected in a particular way to Jesuits, are not rather widespread ills of priestly and religious life in this age, to which the Society of Jesus, like many other orders, is not immune.

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.

Hence to see the cell as governed by a single personally ordered society would deny the life and spontaneity which was the reason for turning to the occasions in the empty spaces.

This perverted psychiatric identity, elevated to the status of a mutant «life form» in order to safeguard polite society against its disgusting depravities, swallowed up the entire character of the afflicted: «Nothing that went into [the homosexual's] total composition was unaffected by his sexuality.

In this connection he considered the possibility that the living occasions in the cell might constitute a single personally ordered society rather than a nonsocial nexus.21 That would mean that at any moment there would be a single living cellular occasion internally related to the world rather than a great multiplicity of minuscule occasions to which severally the internal relations of the cell must be attributeIn this connection he considered the possibility that the living occasions in the cell might constitute a single personally ordered society rather than a nonsocial nexus.21 That would mean that at any moment there would be a single living cellular occasion internally related to the world rather than a great multiplicity of minuscule occasions to which severally the internal relations of the cell must be attributein the cell might constitute a single personally ordered society rather than a nonsocial nexus.21 That would mean that at any moment there would be a single living cellular occasion internally related to the world rather than a great multiplicity of minuscule occasions to which severally the internal relations of the cell must be attributed.

This process of development is seen in all parts of the world, as for example in India and in China, so very different one from the other yet moving toward compassion as the key to life (in India) or family affection and mutual concern in an ordered society as that key (as in China).

A plant and a man differ, however, in that the latter is a society dominated by a serially ordered society of living occasions within it.

The Kingdom of God is a reality here and now, but can be perfect only in the eternal order... The primary principle of Christian Ethics and Christian Politics must be respect for every person simply as a person... The person is primary, not the society; the State exists for the citizen, not the citizen for the State... freedom is the goal of politics... Freedom, Fellowship, Service — these are the three principles of a Christian social order, derived from the more fundamental Christian postulates that Man is a child of God and is destined for a life of eternal fellowship with Him... Love... finds its primary expression through Justice — which in the field of industrial disputes means in practice that each side should state its own case as strongly as possibly it can before the most impartial tribunal available...

The Coalition is calling for a one - day strike of professors and students at Harvard Law School in order to advance «the issue of «normalization,» or making our school look more like the society in which we live.»

Finally, in the third successive issue of Process Studies (28.1 - 2), Duane Voskuil likewise critiques Oomen's hypothesis in the light of his own commitment to a Hartshornean understanding of God as a «personally ordered» society of actual occasions in which there are successive satisfactions corresponding to each sequential moment of the divine life.

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].

To say that we shall not make a perfect society in the next century or the next millennium is no excuse for failure to do our best to create an order relatively better than the one in which we now live.

It is obvious that the media of communication have some role to play in the development and shape of a society's life and functioning, but how can that role be adequately conceptualised in order to formulate policy that protects the social fabric from abuses while enhancing positive aspects of the relationship?

We live in a secular society where everyone must «bend» their religious doctrine in order to live together.

First, since human society always employs violence to enforce some set of standards, Christians» whom Christ called to live out a radically different form of community, one in which it is the crucified rather than his judges who is vindicated as God's Word» should simply take up the burden of civic order and abandon the Gospel where prudentially necessary because, you know, someone absolutely has to kill heretics, and so we should make sure the right heretics get killed.

My hypothesis is that very few «postliberal»: pastors, theologians, or laypeople use biblical symbols, analogies, metaphors or explanations as their first order of discourse in dealing with life in society, history or nature.

The Wittenberg Luther found on leaving his refuge disturbed him deeply and led him to voice caution to the forces of change in both church and secular life, and to produce a flow of pastoral writings on all manner of subjects intended to restore order to Germanic society.

The Southerner believed that he lived in a well - ordered society that was comparable to a body in which each living part played a certain role or performed a particular function.

In a society dominated by Instinct social order predominates at the expense of novelty and life.