Sentences with phrase «other social structures»

Of course, contests aren't the answer to everything either, and we also expect to continue exploring other social structures for engaging people, too.

Across collage, photography, performance, sculpture and painting, Derrick Adams» (b. 1970) work addresses ways in which media, entertainment and other social structures shape individual identity and public perception of African - American culture.

She explained that she proposed the exhibition a year ago, hoping to encourage people to look at our values of beauty and greed, our daily routines and other social structures, in order to try to subvert them and help us break free of habits.

Ethnology is a section of anthropology that analyzes the differences between religion, language, technologies and other social structures of people as categorized by race, nationality or ethnicity.

In a Memorandum of 1536, he and Melancthon advised Philip of Hesse that Anabaptists by their rejection of government, private property and other social structures were in effect guilty of deliberate sedition, and this in spite of the hesitations of Philip of Hesse himself.

I am perfectly satisfied with Evolution's «explanation» of how certain philosophies arise and perhaps codified into religion or other social structure.

For example, it's easier to know a man's orientation when you meet him through friends, co-workers, family, or some other social structure.

Not exact matches

To fit within the «social context,» a pool must be structured so that nobody involved can make or earn anything other than as a player in the game.

The other problem I would say is that because of how the social sector is structured, we often have a mindset that everything needs to be done fairly big.

His other SEO tips include utilizing social media, a good site structure and backlinks.

Companies are looking to social media and other means such as content marketing to fit into their existing structure and business operations.

Wake up America why we are letting Peter King and people like him to waste time and money on non issues they should be working to solve the real problems facing this country JOBS LOSSES, OUT SOURCEING, BUDGET DEFICIET, BANKS, INSURANCE COMPANIES, UN JUST FOREIGN POLICY, SOCIAL SECURITY, LABOUR UNION PROBLEMS, JOB SECURITY for those who have any jobs left, bringing our troops home from UNJUST and ILLEGAL WARS, KILLING OF INNOCENT PEOPLE, OIL COMPANIES making billions of unjust Profit and paying millions to their CEO's, INFRA STRUCTURES ROADS and BRIDGES and so many other Real issues that they have been elected to solve.

The bible has the Ten commandments, which the first four are about God, the others are about social «rules» and structure.

Subordinate nexus, on the other hand, are groups of occasions whose character is derived exclusively from the role which they play in the structured society; hence, when and if that «level of social order» dissolves, they, too, go out of existence.

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.

Mahatma Gandhi, Martin Luther King, and other like - minded apostles of social change, and their followers, have been effective in challenging the prevailing power structure because they did not merely appeal to reason and high purposes.

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.

Gods will is for us humans today to evolved to a level of conciousness that will prepare us for the challenges of our future survival, Scientists now predicts of hardships in the future due to over population and changes to the natural environment.and that is happening now with activists through out the world are reminding us of protecting nature.That is why we need a phsychological revolution to hasten the evolution of consciousness that will address the problems.Ideological and philosophical enlightenment had the past great minds to develop ideas and belief because God sent them to reality in their times.Abraham, Jesus, Mohammad, Buddha, and many other religious leaders to teach humanity the doctrines that God willed to be appropriate and applicable in those periods of their existence, Also great philosophers in another dimension of social involvement were born to interprete and connect philosophically as the second element of our conscience, Kant, Marx and countless of them also were born.To complete the triangular structure or dimension of our conscience is knowledge.

This social structure, an extreme form of what characterizes several other parts of Latin America, is such a formula for social unrest that Colombia will experience continuing violence as long as it remains unchanged.

In addition, sociologists can object that the concept of plausibility structures as venues of discourse and interaction diminishes the importance of other kinds of social resources for maintaining religion.

At a meeting of the National Council of Churches he asked, not for any legal restriction but a «a voluntary agreement among religious leaders of all faiths that from now on they would not resort to conversions because the social logic of conversions is not valid now», that the promise of liberation from caste structure has not been fulfilled as proved by the fact that it persists in all religious communities; and any attempt to organize Hinduism as a religious community like others of the prophetic tradition has been a failure.

One that was based on a survey of mainline church members, for example, suggested that identification with the local community served as an important plausibility structure for traditional religious tenets.13 Furthermore, those who made such localistic identifications were considerably more likely than «cosmopolitans» to espouse traditional religious beliefs (controlling for a variety of other factors) and to allow these beliefs to influence their thinking on racial and social questions as well.

This same dual freedom applies to all of the social sciences — both in respect to the conceptual structures of political science, sociology, anthropology, and other behavioral disciplines, and to the deliberate social arrangements and processes studied.

In the latter case the structure of the religious group will at no point coincide with other orders such as the social, economic, or political.

On the matter of redistributing goods and helping others, Theissen argued that in early Christianity we find a merging and mutual correction of two different structures of social benevolence: that of the ancient Near Eastern authoritarian monarchies, in which charity and compassion are shown by the upper classes to the lower classes, and» that of the Greco - Roman republican townships, in which philanthropia is extended between persons of equal social status.

Reason, in other words, was not employed to transform the structures of society in the direction of a more humane and just social order, but was instead coopted to justify various power interests profiting by the status quo.

It puts a question mark next to every other idea of God that ignores the very concrete suffering of peoples due to economic, social, and politically structured deprivation.»

The objective here is to humanize the structures which govern the mass media, both by encouraging persons within the industry to «do well by doing good,» and by insisting that the social and economic powers of the media must be counterbalanced by other kinds of power which express the concerns of citizens for the general welfare.

Glazer, like many other observers, believes that in our mostly well - intentioned efforts to deal with the breakdown of these structures, «our social policies are weakening them further and making matters in some important respects worse.»

In totemism, a particular animal or (less often) some other natural phenomenon or artifact is given a special role as the ancestral being around which the social unit's life is structured.

«In these (new mission fields and changing social structures) and other respects even the Church's unchanging dogma can have a history and can change in spite of its immutability.

«Islam makes reasoning one of the main foundations of religious principles,» and so «has displayed its extraordinary capability to take advantage of the constructive aspects of other civilizations and incorporate it in its political, social and cultural structure.»

But if, on the other hand, we refuse to regard human socialization as anything more than a chance arrangement, a modus vivendi lacking all power of internal growth, then (excepting, at the most, a few elementary rules safeguarding the living - space of the individual) we find the whole structure of politico - economico - social relations reduced to an arbitrary system of conventional and temporary expedients.

Rightly understood, faith and justice are in principle different because, while faith is a matter of human existence, of authentic self - understanding in trust and loyalty in response to God's love, justice is a matter of human action, whether right action toward all others (its generally moral sense), or right structures of social and cultural order (its specifically political sense).

On the other hand, once this understanding can be presuppposed, we have the right to conclude that justice is a demand of faith itself even in the specifically political sense of creating and maintaining right structures of social and cultural order.

Even as God's work as Creator is in the deeper interest of every creature in a cosmic order that frees it to realize its own interests as fully as possible in solidarity with all its fellow creatures, so right actions toward others and, even more so, right structures of social and cultural order are byway of realizing the same deeper interest, thereby carrying forward God's own work of creation.

Apart from the conviction that God alone has absolute sovereignty, the nation or some other political, economic, or social structure becomes regulative.

Thus we now recognize not only that we have the power in principle to transform these structures so that they more nearly allow for the realization of all relevant interests but also that it is in the deeper interest of all creatures that there be a social and cultural order that frees each of them to realize its interests as fully as possible in solidarity with all the others.

Such awareness will include a prophetic criticism of American feminism when it is too narrow in scope, when it demands that the power of determining and directing social goals and structures be shared with middle - and upper - class American women while other women and groups are still excluded from that realization.

State and society were integrated with the authority of one or other single «established» religion whose sanction determined the law of citizenship and social structure.

In fact the fundamental rights of the citizen require that all traditional communities change, breaking traditional hierarchies and patriarchies, to bring about social justice by giving the dalits, the tribals and the women who were excluded from the traditional power - structures of society, fuller participation in the power - structures; and the State is called upon to assist it by suitable legislation and other means.

The Lord's Table open to people of different castes and tribes and sexes challenged the traditional spirituality that divided peoples into the ritually pure and impure and thereby supported social structures of caste, sex and other discriminations.

If churches become less religious in some ways, some other places in the social structure may become more religious.

They are more often perceived as regional or worldwide institutions much like other social institutions, with bureaucratic structures and disciplines of their own.

Social morality is to a large extent viewed as this personal morality writ large: there is little understanding in evangelical ethics of group morality, corporate ethics or social behavior, Christian discipleship has tended therefore to be interpreted mainly in terms of individual morality and witness rather than in action for change in other dimensions such as social structures or political sySocial morality is to a large extent viewed as this personal morality writ large: there is little understanding in evangelical ethics of group morality, corporate ethics or social behavior, Christian discipleship has tended therefore to be interpreted mainly in terms of individual morality and witness rather than in action for change in other dimensions such as social structures or political sysocial behavior, Christian discipleship has tended therefore to be interpreted mainly in terms of individual morality and witness rather than in action for change in other dimensions such as social structures or political sysocial structures or political systems.

At their best, such «chaplains» help to «damp» the explosions of social conflict, to channel it into constructive or at least rational forms (rather than impulsive or self - destructive), to provide links to the other structures of society, to lend legitimacy to the objectives of the militant groups, to help them to weigh the choices before them and to communicate their hopes and needs to the «outside world,» and to supply spiritual nurture and encouragement.

It is Political and an all encompassing social structure that has no room for any other system.

From time to time thinkers and pastors, identified at the time by authority as «heretics», seen by others as prophets, and by some historians now as social revolutionaries, reached the conclusion that the Christian Gospel spoke of a body of Christians, of an incipient «Church», of a kind far removed from the type of political and economic structure maintained by Roman Canon Law.

Like so many others, the Augustinian cloister had in fact taken on a life of its own as a social and economic unit in a society devoted to the maintenance of the policy and economy of the Church with all its complicated and expensive structures.

Meanwhile, the philosophies of Aristotle, St. Thomas Aquinas, and others are less than adequate with regard to the practical institutions that would incarnate their conceptions in social structures.