Sentences with phrase «place in society as»

Having watched urban beekeeping grow from an illegal, underground activity into an accepted part of community sustainability, she suggests that she too has found her place in society as a result: «This is the first time in my life when I've just felt absolutely on the right path.»

This in turn linked to her painted work Drowned Orchard / Secret Boatyard (2014) displayed in the nearby Biennale Hall highlighting the changes taking place in society as a result of rapid technological innovations and the processes of modernisation.

This is about friendship: the fierce, fiery kind of friendship that exists between two girls who understand their place in the world as girls, their place in society as girls in India of a lower class, their place in society as girls who can only rel

Cait changed radically, considering her place in society as a middle class widow, by the end of the book; Emile did «capture» the freedom to look at his love for Cait in a different light and follow her to West Africa.

Players may find a place in society as a vassal, a knight, a farmer or even royalty, as their guild builds and expands their medieval societies.

3) Those foods have a good place in our society as «transition foods».

Seriously - racism and religion shouldn't have viable places in society as they cause the most discord.

Not exact matches

This will further entrench the on - demand economy in society, as large companies change the ways in which they conduct business, looking to on - demand providers for services that traditionally took place in - house.

While it is clear that as a society, there is still a lot of work to do to advance respectful, open dialogues, the events over the weekend serve as a reminder of why we — as leaders — rallied behind the CEO Action for Diversity & InclusionTM in the first place, and how important it is to create candid, safe, and trusting environments for our employees and communities.

And as part of the structural transformation of society urged by creditors, governments are to deregulate (or simply not put regulatory authorities in place) the sectors being privatized on credit.

Wide ranged efforts to promote deeper learning in the STEM subjects will also help ensure that all students are ready for college or for the workforce when they graduate from high school and that they are prepared to take their place as productive, full participants in society.

Concepts such as «state» and «society» and «government» have no existence save as physically exemplified in the acts of self - responsible individuals, just as blame, guilt, responsibility etc. are matters taking place inside human beings singly and nowhere else.

As Gertrude Himmelfarb has written, in place of the «confession (la Augustine) of one's own faults and sins, it is today «more often a «confession» of the faults and sins of others — of parents, lovers, friends, associates, or, if need be, of society at large.»

The social order will be all the more stable, the more it takes this fact into account and does not place in opposition personal interest and the interests of society as a whole, but rather seeks ways to bring them into fruitful harmony.»

Christians in places like Egypt and Palestine want to cast their lot with the others of their own societies; they don't want to be thought of as dubious citizens.

I often ask my wife if what i did or said was evil and i more often then not get «yes» so as i said before, i believe its a matter of perspective of those involved and the society it takes place in — but now in the modern day where your actions are on youtube in a seconds notice — the world is the final judge... and that does» t bode well for the U.S.

People are increasingly recognized that the economy itself is far too important to be left to those who deal with it in such abstract ways and that society as a whole is too rich to be placed in the service of the market.

It is, however, a mentality that Dawson seeks to capture, and he grounds it historically in the emergence of late medieval / early modern urbanites whose place in society Dawson thinks contributed to a view of persons as isolated individuals, disconnected from the land and from one another.

For while he took mechanism seriously as a physical base for all phenomena, including man and society, he was able to show that even the formation of this physical base in each instance took place within the cosmic ground of a higher purpose.

NONE of you have proof of «God's» existance... a made up fairy tale created by people who lived over 2,000 years ago as a way to explain the universe and apply a general set of laws... yeah, it was great for the time... i guess... but there is no place for religion in today's societies.

Since the gospel is always received and appropriated in a specific cultural form, and since the church is established and functions as a social institution, the changes that are taking place in global societies have profound implications for churches (as profound, some have suggested, as our initial transition from a regional Jewish Jesus movement into a global Gentile church).

But by 1961 the Supreme Court found itself having to acknowledge that «a sincere and meaningful belief which occupies in the life of its possessor a place parallel to that filled by... God» in the life of others qualified as religion in our civil society.

It is not by any means the case with all christians, but some certainly have inadvertently and unknowingly (in most cases) placed church attendance / society / culture / leadership and a particular book (the Bible) on the same level as they God they claim to worship.

Even the Brundtland Commission, which at first glance seems to be an exception with its blunt language about unsustainable population growth, ends in a familiar UN place: «Talking of population just as numbers glosses over an important point: People are also a creative resource, and this creativity is an asset societies must tap....

He further reclaims the place of the family and of «heterosexual monogamy» as indispensable in a just society.

Others in England, especially those in the Church Missionary Society, saw Africa as a place for their special concern.

J. W. C. Wand, an Anglican theologian, wrote several decades ago that «it is actually possible to regard transfiguration as the fundamental idea in the Christian religion and as placing in a nutshell the whole story of the individual Christian life as well indeed as that of society as a whole.»

All this took place within a maturing theory of politics first outlined by Augustine in City of God, which conceived the good society as one characterized by a just order and thus one at peace both within itself and with other polities similarly justly ordered.

The cozy monstrosity is also, of course, the scheme of their marriage as a place of refuge from the impersonal, warlike society in which they carry on their ambitious professional lives, earning the salaries that buy conspicuous affluence.

It has been making this contribution over the years as missionaries have gone to remote places to serve «the last, the least, the lost» and as education in world - mindedness has been given in many missionary societies across the land.

Humans are placed in society by something greater than themselves, as Plato pointed out, and they do not create society anymore than society creates them.

The social restructuring of society can not take place as a result of the blind working of economic forces or success in production.

Instead, Christians are understood as homophobes and bigots, clinging to an outdated and intolerant understanding of sexuality that has no place in a progressive society.

All represent «links,» as Coleman calls them, by which persons may connect their «society's place in space, time, and history to the conditions of ultimate existence and meaning.

As the Catholic church transformed itself internally at Vatican II and as the place of Catholicism in American society lost its old distinctiveness during the 1960s, they fragmented and lost whatever faint hope they might once have had of presenting a coordinated program of religion - based social reforAs the Catholic church transformed itself internally at Vatican II and as the place of Catholicism in American society lost its old distinctiveness during the 1960s, they fragmented and lost whatever faint hope they might once have had of presenting a coordinated program of religion - based social reforas the place of Catholicism in American society lost its old distinctiveness during the 1960s, they fragmented and lost whatever faint hope they might once have had of presenting a coordinated program of religion - based social reform.

In the Jewish society of his time Jesus found his place, to begin with, as a teacher of religion and morals.

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.

For the past few years I've been hearing a lot about gender roles as evangelicals debate the place of women in the home, church, and society.

Scruton believes that Clinton made a fundamental mistake in portraying those who disagreed with the liberal establishment view as intolerant bigots who have no place, and thus no voice, in modern society.

Responsible theology must therefore engage in institutional criticism as it reflects on the «place» of the churches in the life» of modern society and in ideological criticism as it reflects on itself.

Those who believe in justice as competition typically also adhere to a larger conviction: The good society maximizes the place of the free market because the overriding purpose of our life together is to make possible the satisfaction of people's wants.

In summary, this article says that society would be a better place if everyone just did as they were told, stop trying to be «happy» (sissies!)

Evidence that the drive for meaning is still alive and well in contemporary society is to be found in a number of current social movements (interestingly, some of these groups find it convenient to use church facilities as their meeting place).

Supersti - tion will inevitably lose its place in society and be looked back on just as today we look back at ancient Egyptian, Roman, and Greek mythologies, except centuries and millennia from now it will be referred to as ancient Christian, Jewish, and Muslim mythologies.

As for the church, we can not make sense of its place in society without initially distinguishing between the corpus Christi, on the one hand, and the institutional or gathered church, on the other.

As it explained, «For two decades of economic and social developments, people have organized their intimate relationships and made choices that define their views of themselves and their places in society in reliance on the availability of abortion in the event that contraception should fail....

And as a result, women and female characteristics were downgraded, and a superior place for men was established in society.

Christian faith is not the same as religious idealism; the Christian life does not consist in developing the individual personality, in the improvement of society, or in making the world a better place.

In the first place such education, now as always, is concerned with the nurture of men and women whose business in life it will be to help men to see their immediate perplexities, joys and sufferings in the light of an ultimate meaning, to live as citizens of the inclusive society of being, and to relate their present choices to first and last decisions made about them in the totality of human history by Sovereign PoweIn the first place such education, now as always, is concerned with the nurture of men and women whose business in life it will be to help men to see their immediate perplexities, joys and sufferings in the light of an ultimate meaning, to live as citizens of the inclusive society of being, and to relate their present choices to first and last decisions made about them in the totality of human history by Sovereign Powein life it will be to help men to see their immediate perplexities, joys and sufferings in the light of an ultimate meaning, to live as citizens of the inclusive society of being, and to relate their present choices to first and last decisions made about them in the totality of human history by Sovereign Powein the light of an ultimate meaning, to live as citizens of the inclusive society of being, and to relate their present choices to first and last decisions made about them in the totality of human history by Sovereign Powein the totality of human history by Sovereign Power.

Being a priest he would know that priests were treated for this condition in the same manner as other s3x offenders; upon completing their treatment, were placed back in society to work as usual or in the case of a priest, in a diocese to continue in his priesthood.