Sentences with phrase «political life of a society»

The outcome of social exclusion is that affected individuals or communities are prevented from participating fully in the economic, social, and political life of the society in which they live.

Not exact matches

Knowledge of economic history is critical for good policy making because, as valuable as it is to understand models and theories, in real life policies have to be made in societies that are complex and have political and sociological considerations to take into account.

I believe that man is, by nature, an exile and will never be self - sufficient or complete on this earth; that his chances of happiness and virtue, here, remain more or less constant through the centuries and, generally speaking, are not much affected by the political and economic conditions in which he lives; that the balance of good and ill tends to revert to a norm; that sudden changes of physical condition are usually ill, and are advocated by the wrong people for the wrong reasons; that the intellectual communists of today have personal, irrelevant grounds for their antagonism to society, which they are trying to exploit.

He made their economic dream of getting rich come true while sacrificing the political dream of many to live in a free society.

What has been interesting is that our political classes are, by and large, indifferent to the importance of family life for the well - being of society.

He also knew that very often they were in that situation because the good things in life were taken away from them by those who are powerful in society who amassed for themselves economic, political and cultural supremacy at the expense of others.

Aristotle envisions a common commitment to the virtuous life — or in any case a common conception of what the virtuous life is — as at the heart of political society.

We spoke of the global dimension of the social organisation of society, of the political not only the economic dimension of the problem of the problem of refugees throughout the world, the process of democratisation, the problem of private property, of taxation, of the problem of unemployment, of the state, of oil and its significance for the Gulf War, of the question of the right to live and of nuclear apartheid etc..

... The consequences, positive or negative, of decisions of a principally cultural or political nature in relation to the family touch upon the various areas of the life of a society and a country» (Pope Francis, Message to participants in the 47th Social Week for Italian Catholics, 13 September 2013).

Rather, we have an increasingly split society, with some of us basing our lives and political views on one world view, and others of us another.

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.

If people saw themselves obligated to ensure that everyone has the essentials of life's opportunities, then the economic and political institutions of society would be structured differently.

These include history and geography, schools of thought, mysticism, religious belief, religious practice, Islamic law, theology, philosophy and ideology, politics (dynastic states, political and religious roles, political concepts and terms), economics, culture and society (personal life, community life, arts and literature, science and medicine, communications, popular religion), Islamic studies, institutions, organizations, movements, biographies.

«The fundamental form of the political interpretation of the American Constitution is the life, activity and organization of American society.

We have both an ecclesial and a political crisis of authority because, for various reasons, our society no longer has widely shared beliefs and forms of life to which common reference can be made.

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.

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.

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.

Hence the absence not only of political life but also of the mediating institutions that are so necessary for a healthy and stable society.

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.

Liberal political societies are characteristically committed to denying any place for a determinative conception of the human good in their public discourse, let alone allowing that their common life should be grounded in such a conception.»

Not only was the religious life the focus of a great deal of activity in such societies (the cathedral was central to the life of every major city, for example), but political society was closely linked to it, the king being regarded as a manifestation of God's will on earth.

Can we assess the relative significance of a life by inquiring into its relative importance to a well - functioning society or political community?

The resulting confusion is similar to the one that appears in political life when a particular democratic society is made the object of a devotion that genuine democracy extends only to humanity, created free and endowed with natural rights prior to any recognition of these facts.

DV goes on to insist that civil legislation must give legal protection to human embryos: «The inalienable rights of the person must be recognised and respected by civil society and the political authority,» and these include «every human being's right to life and physical integrity from the moment of conception until natural death».

The political society presently guiding laws and policies in Scotland has done much damage to family and community life with efforts to reengineer our understanding of family life.

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.

In John Courtney Murray's delightful sketch, Locke, and with him all Enlightenment political thinkers, believed that society was a product of artifice, not nature: societies exist only because autonomous individuals have agreed to live together for their mutual benefit.

Religion in Chinese Society, by C. K. Yang, is a recent study of religion in the family, in economic and political life, as a moral force, as an institution, and in relation to Communism.

The arrangement of time by society as a whole is political, of course: how time is structured makes someone's life easier and someone else's harder.

Political correctness has many forms, but they are united in a shared repudiation of anything solid and substantial in public life, whether in the form of nationalism or strong affirmations of constraints that human nature places on any healthy society, constraints that get articulated by all forms of traditional morality.

My basic appeal is for the development of a vision and a set of values appropriate to the emerging biological realities of the planetary society as an essential ingredient in accomplishing the political transformation that the fulfillment of life for all of earth's people demands.

The way of life correlates with the type of person the society produces and the political capacities that inhere in that person.

Among those who believe that fundamental changes in American society are essential for the fullest achievement of the good life, a distinction can be made between the cultural transformationists and the political reformers.

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].

Because we believe in Jesus Christ as the head of the entire world we take upon ourselves the responsibility for the polis — for the political form of society in which we live.

Evangelism is part of the local mission of the church in the social, economic and political life of the human societies.

Such rigid faith and uncompromising attitude apart, it is clear to more and more Christians and theologians both in the East and in the West that Buddhists, Taoists, or Muslims are here to stay for a long time, to practice their faiths not only in the lands of their birth but also in the Western society in which they have come to live in pursuit of political freedom and personal fortune.

The situation in the early first century was the result of centuries of change and development linked to the evolution of the place of the sanctuary in the life of the Jews and the political events which shaped their society.

Our society's understanding of the pattern of family life and of the role of conscience and religious belief in public life remains a very important part of the political agenda.»

Process thinkers encourage sociologists, political scientists, psychologists, historians, and scholars in other disciplines to take a more holistic approach, taking into account and doing justice to how human organisms interact not only with the human environment of their cultures and societies but also the non-human environments of which they are a part that are throbbing with life, energy, and creativity.

Political executions have this double - edged penalty: Before being cut off from the land of the living, one is severed from society.

Rudolf Steiner was concerned about the need for social renewal, for a new way of organizing society and a shift in political and cultural life.

Ms Heintze's first - hand account illustrates the meandering and always incomplete process of integrating into a new society and political system as well as the importance of maintaining links to family members and life «back home».

With the problematic record of pro-European political forces and with Moldovan society balancing between an independentist paradigm and a philo - Russian path, it should be sufficient for Russia to reintroduce a philo - Russian element into Moldovan life so as to succeed in fighting for the mind of the Moldovans.

The tragedy of Ukraine is that there is a fundamental vacuousness in its dominant political discourse about «joining Europe», and a mismatch between the aspirations of its society, especially its younger generations, for a better life (which is seen as synonymous with a «European choice») and the capacity of the Ukrainian state and the EU to deliver.

A green republican conception of political economy, however, is one that also begins its analysis from the observation that we live in societies with economies nested within them.

For me, that offers one of the key perspectives on understanding societies, and it is a way of thinking about politics that shifts it away from the great theories and abstractions of political philosophers, who often can not speak with reference to everyday life.

What's shocking is how much our political culture has changed in just 60 years — the producers of this film lived in a country that had just seen REAL despotism in the form of Nazi Germany and a military - ruled Japan (note the brownshirt - style uniforms, and also the lack of any of any depiction of their Soviet equivalents), and they pull few punches about what leads a society away from freedom.

The left should be intrested in how immigrants integrate into social and political life, where they settle, and in their knowledge of English and of the way society functions at the level of everyday life.