Sentences with phrase «other social ideologies»

Not exact matches

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.

No other structure in the world can be called on to promise eternal salvation, and when such salvific claims are made in the name of some nation, race, social class, religion, or ideology, the church must fight such idolatry and blasphemy with all its means of persuasion, even to the point of martyrdom.

Such misuse of reason, after all, was what gave rise to the slave trade in the first place and to many other social evils, not least the totalitarian ideologies of the twentieth century.

The language of ideology sounds great; it reflects concern for others and notable religious principles, but it also happens to protect a self - seeking, status - quo theory or social practice.

One is a lack of belief in gods, the other is an economic and social ideology that promotes a classless society based on public ownership of the means of production.

Fundamentalist Hindu opposition to change of the traditional Hindu social order had played a large part in the creation and strengthening of the RSS ideology of opposition to other religions and to movements of Hindu reformation.

Also different is the social and political status of African and Asian Christians, who are often minorities in countries dominated by other religions or secular ideologies.

The influence of Hinduism on the social and religious life of Adivasis has been considerable, particularly in the last 10 - 15 years... the BJP and other Hindu organizations such as the Mandir, the Arya Samaj, saints and sadhus, and some Adivasi politicians have succeeded in inculcating the Hindutva RSS, the ABVP, Bajrang Dal, Shiv Shena, the Hindu Milan ideology in the minds of the Adivasi people?

The real struggle in all religious communities is for spiritual reformation opening themselves to enter into dialogue with other religions and with secular humanist ideologies regarding the nature and rights of the human person and the meaning of social justice enabling to build together a new spiritually - oriented humanism and a more humane society.

They are seeking what has been called post-modern paradigms for «an open secular democratic culture» within the framework of a public philosophy (Walter Lippman) or Civil Religion (Robert Bellah) or a new genuine realistic humanism or at least a body of insights about the nature of being and becoming human, evolved through dialogue among renascent religions, secularist ideologies including the philosophies of the tragic dimension of existence and disciplines of social and human sciences which have opened themselves to each other in the context of their common sense of historical responsibility and common human destiny.

Do symbols really reveal anything other than our own subjective or social longings or ideologies?

Mosse carefully distinguishes German National Socialism» in which a virulent racist ideology, drawing on social Darwinism, anti «Semitism, and various nineteenth «century racialist theories, wedded itself to nationalism» from other forms of fascism that downplayed or shunned racism.

Yet its alienation from other radical movements, especially black liberation, and its recourse to a kind of «separatist» ideology — that talks about the oppression of women as more basic than any other form of oppression in a way that makes women a separate cause unrelated to other kinds of oppression — may be working its own kind of subtle social encapsulation.

In a recent book by Dr. Peter Cook (Mothering Denied) describes better than most others the difficulties that Dr. Jay Belsky has had convincing his fellow scientists that social ideology is passing for, if not dictating, scientific interpretations of studies on this issue (as is true for the bedsharing debate), in favor of dismissing the serious concerns and negative developmental correlates of infants and children being placed for long hours, early in their lives, in daycare centers.

For right - wing social conservatives for example, their ideology will not only define their personal conduct (they are more likely to be religious), but also how they relate to others and the sort of government they want.

Philip Blonde takes an almost Democratic Republican ideology towards public service reform in advocating using social entreprises to manage schools, hospitals, sure start centres etc, which would be democratically connected to all other schools etc through out the country and collectively elect the central management who allocate budget spending to each and every school etc. http://www.respublica.org.uk/publications/ownership-state It sounds more like a radical libertarian socialist solution to public services than a free market conservative solution to public services.

That, Mr Asiedu Nketia added, would train party comrades in the fundamental principles and ideologies of the party as well as other relevant programmes related to politics and social democracy.

For the record, while the Social Liberal Forum does indeed believe that social liberalism is the mainstream ideology of the Liberal Democrats, we do not believe it is incompatible with other strands of liberSocial Liberal Forum does indeed believe that social liberalism is the mainstream ideology of the Liberal Democrats, we do not believe it is incompatible with other strands of libersocial liberalism is the mainstream ideology of the Liberal Democrats, we do not believe it is incompatible with other strands of liberalism.

The real division in the Labour party has been between the true «social democrats» and those who are the children of neoliberal ideology, the division between Keynes and Beveridge on one side and Friedrich Hayek and Milton Friedman on the other.

On the other hand, complexity makes the difference or the complex plurality, which does not have an horizontal order, the social - corporative theories tend to fall to the deception of having «organization levels», and unavoidably make the mistake of seeing the world as a plural closed over it - self; typical of the dogmatic ideologies that in the end just look for a zero confusion level.

«Schools have a very big responsibility to teach their students to think in more sophisticated ways about social and political controversies, to talk across differences of culture, class, and ideology and to engage in conversation with others that might have very different viewpoints,» Bermudez says.

While the recent upsurge of feminist activity in this country has indeed been a liberating one, its force has been chiefly emotional — personal, psychological and subjective — centered, like the other radical movements to which it is related, on the present and its immediate needs, rather than on historical analysis of the basic intellectual issues which the feminist attack on the status quo automatically raises.1 Like any revolution, however, the feminist one ultimately must come to grips with the intellectual and ideological basis of the various intellectual or scholarly disciplines — history, philosophy, sociology, psychology, etc. — in the same way that it questions the ideologies of present social institutions.

Social inequalities and rebellion were marked by way of dress, and once these ideologies failed, the style faded away as the protagonists changed and reverted to some other reality.

These and other works demonstrate the varied ways artists and designers of the period responded to a world transformed by industrialization, city population growth, and shifting social structures and political ideologies, forces that spawned both mechanized warfare and new forms of urban leisure.

At times, text and speech are used as ways to engage with popular culture, politics and social ideologies; at others, they are abstracted both visually and verbally to explore semiotics and the structure of language.

Instead of individually - minded, «homogenous globules of desire» that act with our own best interests in mind as certain social darwinists would have it, we're deeply affected by an irrational set of concerns like the opinions of others and ideologies.

Theories speculate that regular joint church attendance provides a protective effect for the marriage by providing consistent social networks of like - minded individuals and strengthens bonds by reinforcing ideology and lifestyles.27 In addition to religious service attendance, regular in - home worship activities28 and other joint religious activities, coupled with fewer religious differences, 29 increased marital satisfaction.