Sentences with phrase «person within our society»

And whether we like it or not, it is the culture in which most people within our society, most people within our churches, and we ourselves are now living.

It is doubtful whether social transformations that might open us to the otherness within society could really become actual unless individual persons within that society simultaneously learn to accept the «shameful» otherness within themselves.

In that article we highlighted the fact that over time many people within our society have begun to develop poor posture and this has led to a dramatic restriction in their ability to move the way in which the human body was designed and should be able to.

As a person, a person within society / community, stereotypes, government, voting etc...

How do I position myself as an individual person within our society's constructed boundaries and what influence does my self - positioning have on those same boundaries?

The UN Declaration on the Rights of Indigenous Peoples is an international instrument that provides a blueprint for Indigenous peoples and governments around the world to respect the rights and roles of Indigenous peoples within society.

Not exact matches

According to the Los Angeles Times, she is believed to be the youngest government minister in the world and her role is to create pathways for young people to have more engagement with government and within society.

We're not individuals, we're always people within families, communities and societies.

«He's an egomaniac devoid of all moral sense» ---- said the society woman dressing for a charity bazaar, who dared not contemplate what means of self - expression would be left to her and how she would impose her ostentation on her friends, if charity were not the all - excusing virtue ---- said the social worker who had found no aim in life and could generate no aim from within the sterility of his soul, but basked in virtue and held an unearned respect from all, by grace of his fingers on the wounds of others ---- said the novelist who had nothing to say if the subject of service and sacrifice were to be taken away from him, who sobbed in the hearing of attentive thousands that he loved them and loved them and would they please love him a little in return ---- said the lady columnist who had just bought a country mansion because she wrote so tenderly about the little people ---- said all the little people who wanted to hear of love, the great love, the unfastidious love, the love that embraced everything, forgave everything, and permitted everything ---- said every second - hander who could not exist except as a leech on the souls of others.»

I could care less what individual people believe or practice within their own segment of society, but the LDS church is organized around a very well - enforced «church first» principle.

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 control.

In particular, Francis articulated «four specific principles which can guide the development of life in society and the building of a people where differences are harmonized within a shared pursuit.»

Some people due to lack of maturity could become apathetic and / or grow to be fearful of people that are mentally challenged... So many doctors, scholars and plain regular folks have discarded the idea linking demonic possession (spiritual) to mental illness (scientific) for fear that some people may become dismissive and even abusive toward others within our society.

Power does not come from God to the gov «t, it comes from the people to the gov «t. Similarly, it is the people who judge anothers actions as acceptable or unacceptable in regards to common good and ability to work within the society at hand.

I am among a growing number of people who believe that there is an urgent need for a rebirth of utopian thinking within the church and in society at large.

Some people still believe that our problems can be solved within the basic structures of our society.

However, the path of the person that has eschewed all religious organizations is one that is meandering and largely inefficient, and the unfortunate result of not of the religion or the belief itself, but of the way in which bodies of believers function within society.

«In a first phase, the attention of this discipline was oriented, rather, to problematic situations within society -LSB-...] With the theological emphasis, John XXIII treats more decisively the question of all this in terms of the human person -LSB-...] John Paul II then reinforced this -LSB-...] In the logic of this Encyclical, we find then a further stage, perhaps a third phase in the reflection on social doctrine.

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.

This is nevertheless a meaningless affirmation if it is not cognizant of the fact that family life is under assault, that as a result many people feel alienated from their families and have never found viable substitutes, that their experience within our technological society has left them feeling a profound sense of dissatisfaction with themselves from which they urgently seek escape through drugs, sex, or recreation.

Just as the rainbow is not within any particular droplet of water, a person is not within any particular actual occasion, nor any particular constituent society.

Hence, only in virtue of their relationship to one another within the structured society which is the divine community are the three divine persons truly God, i.e., the Supreme Being, than which nothing greater can be thought.4

Many older people are as active within the limits of their strength as younger people, as happy and contributive to society.

Only if a Whiteheadian society can be said to exercise agency proper to itself could one use the more specialized category of structured society to describe the interrelation of three divine persons within the Godhead.

Would it be possible to use Whitehead's notion of society (or, better, of a structured society) to describe the Trinity as a community of coequal persons who are themselves in process, hence who are subordinate personally ordered societies within the «democratic» structured society which is the community as such?

I shall not endorse Royce's own conception of the Trinity in this book, since it is more Sabellian or modalistic than genuinely Trinitarian.3 Rather, my intention is first to summarize Royce's understanding of human community, then to make clear how it corresponds to a democratically organized structured society within a Whiteheadian perspective, and finally to apply this understanding of community to the Trinity in order to clarify the notion of God as a community of divine persons.

Within a chronological and spatial framework, each tribe and people, each culture and society will find its place.

Atheists have strong minds and encourage people to take responsibility for their actions within society instead of having their misdeeds excused and often hidden within their religion (comforting their weak minds, but simultaneously disserving society).

If by some strange set of circumstances, the roles became reversed and 95 % of the people were atheists and only 5 % were believers, we might see that the intelligence stratification within the population of atheists do not differ much from society at large but the intelligence stratification within the population of believers does differ from the society at large.

They also hoped to build indigenous roots for them in the various religions and cultures of India by reforming them from within and also by legal intervention and developing a composite culture supportive of a State which is common to all peoples living in India equally and a modernized society with dignity and justice for all.

But it is also held that globalization has brought in its wake, great inequities, mass impoverishment and despair, that it has fractured society along the existing fault lines of class, gender and community, while almost irreversibly widening the gap between rich and poor nations, that it has caused the flow of currencies across international borders, which has been responsible for financial and economic crises in many countries and regions, including the current Asian financial crisis, that it has enriched a small minority of persons and corporations within nations and within the international system, marginalizing and violating the basic human rights of millions of workers, peasants and farmers and indigenous communities.

First of all, the poor are people without money, or at least, without enough money to live adequately within the context of Western society.

A society that respects life should never permit itself to execute an innocent person if it is within the society's capacity to avoid such an act — as it surely is.

We have ignored teen - agers and their relation to parents, older people in their ambiguous relationship to those who run our society, and many other subjects for which church and ministry bear responsibility within the confines of the local parish.

Rather than looking to the psychologists and the psychiatrists and the sociologists, and even to the theologians, to find out about gay people, there is a need to listen to gay people within our churches and within the society, to begin to understand what we perceive to be the problems, and then together to work on those problems.11

Carl Henry, for example, was able to respond to Jim Wallis's characterization of the communal, over against the individual, nature of the gospel by saying that he agreed with Wallis's communal definition.67» But Henry's individualistic view of people within human society, while allowing for the community of the church, the importance of the family, and a limited function for the state, remains largely atomistic.

If people are looking not only for the spiritual within and a transcendent beyond but for a way of life, a charter of conduct and a community of belonging, might they turn to radical Islamism, especially as this is so well entrenched in our societies?

European societies through 14 centuries had assumed that a political community requires religious uniformity, and the logic of that assumption seemed impeccable: Religion involves the most fundamental commitment of people's lives, their conviction about what makes life ultimately worthwhile; consequently, religious diversity within a political community opens the possibility of serious political conflict.

I might be ecelectic, but what makes me consistent is my belief is something that combines the belief of Scripture with that of Englightenment philosophy: nurturing life is goodness, simply, and helping others to see a model that thinking for ourselves can help heal the world of all past injustices - so that we all learn to WANT to be good... within reason and by our own choice...: you have a society like that, you'll have less injustices, less violence, less money - grubbing by people who hold themselves as representatives of «authority» -(which side are you on, by the way, if you see the world as so divided in such a bipolar reality...?)

There are two types of human rights - one is the peoples» rights, the rights of tribal peoples, rights of dalits, of women, the fisherfolk i.e. the rights of peoplehood of certain sections of society; and two, within each people, the rights of each person.

In the encyclical Evangelium Vitae, the Pope expressed this relationship within the framework of the common good: «It is urgently necessary, for the future of society and the development of a sound democracy, to rediscover those essential and innate human and moral values which flow from the very truth of the human being and express and safeguard the dignity of the person: values which no individual, no majority, and no State can ever create, modify, or destroy, but must only acknowledge, respect, and promote.»

Elsewhere Cobb is careful to specify that both God and man are best characterized as living persons consisting respectively of societies of actual occasions (CNT 188, 192).1 In the present context, consequently, it is clear that we are to understand God to be present in man in the same manner in which one actual occasion is present within another and that this presence concerns the aims at the fulfillment of a concrescing occasion in a living person by the occasions or «prehended data» in its past.

The hole is that, with all of the science and astronomical data we have, repeatedly and independenly confirming that the Earth is (pretty close to) a sphere, there is still a Flat Earth Society, and people who try to bend the data to serve their ends, even when it yields contradictions within itself, not just to physics, etc..

«Massive resistance continues to exist in churches across the land, although the bright spots of response now number many more within this half decade,» reports the Healing Community, a church - and synagogue - oriented organization set up to facilitate integration of various alienated persons and groups into the mainstream of society.

It is true, as Hall points out, that for Whitehead ordering principles are «immanent» within particular occasions (see UP 261 - 70), but in most cases those ordering principles also reflect the «mutual relations» of individuals, as well as the «community in character» pervading groups or societies of individuals (AI 142).13 This is particularly true of persons: the relations between occasions which constitute the human body and brain, and the «community of character» of the succession of personal experiences, give an essential element of unity to human experience.

Within liberal churches we need movements stressing a more vital personal religious experience — so long as that experience is enriched by all the knowledge about nature, persons and society which God has more recently revealed through responsible science.

Jesus accepted and affirmed as persons of worth various women who were neglected or rejected within his society.

Since that person's force and strength come from within, he or she can grant society and culture their full autonomy.

That is, it is easier to propose that the trinitarian God of Christian orthodoxy is a structured society of three personally ordered societies of actual occasions than to think of three persons as somehow coexisting within the one ever - concrescing transcendent actual entity in Whitehead's scheme.

Nevertheless the Christian doctrine of the relation between the ethics of Law and Grace, the Hindu concept of paramarthika and vyavaharika realms, the Islamic concept of shariat law versus the transcendent law, and the equivalent ones in secular ideologies like the Marxist idea of the present morality of class - war leading to the necessary love of the class-less society of the future need to be brought into the inter-faith dialogue to build up a common democratic political ethic for maintaining order and freedom with the continued struggle for social justice, and also a common civil morality within which diverse peoples may renew their different traditions of civil codes.