Sentences with phrase «political self understanding»

Only in productive work and learning processes can their individualism be broken down in such a way that it is transformed from morally based (that is to say as individual as ever) self - sacrifice to a new kind of political self understanding and behavior.

Not exact matches

Azariah who later became Bishop of Dornakal argued that the church in accepting the position of a communal political minority with special protection would become a static community and it would negate its self - understanding as standing for mission and service to the whole national community, that in any case the Indian church is not a single social or cultural community since it consists of people of diverse background, each of whom would have its own political struggle to wage in cooperation with the people of similar background in other religions; and therefore theologically and politically Christians should ask only for religious freedom for its mission and service to all people, not as a minority right, but as a human right (ref.

The ancient claim that man is by nature a political animal and must in and through the exercise and practice of virtue learned in communities achieve a form of local and communal self - limitation — a condition properly understood as liberty — can not be denied forever without cost.

The political crisis that we're witnessing in Ukraine is nothing less than a battle for national identity, and Ukrainians, like their Orthodox and Catholic neighbors in Russia and Poland, regard religious affiliation as essential to their self - understanding.

When a person exhibits too much passion over anything — God, a political movement, the latest in tattoos or a popular television show — we label that person as obsessive or compulsive, and mutter, «Get a life» Might we better understand zeal as Isaiah does, as the prerogative of God, who, despite the mess we've made of things, still chooses to care for this battered creation and our faulty selves?

And when Max Weber, in his famous address Wissenschaft als Beruf, sought to shape the self - understanding of the modern academy, he did so by insisting that the academic realm, like the political and economic realms, had become and would remain governed by means - end rationality and by impersonal constraints.

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).

Thus, if an anthropology were to advert to the fact that the self is existence and, therefore, can and must understand itself, all the while ignoring the fact that the self's possibilities are also always limited by social and cultural structures, it would so understand the self that the demand for justice in the specifically political sense could not be understood as a demand of faith itself.

It is significant that the major political theorists based their understanding of how the state came to be on the principle of self - interest alone.

Action - reflection groups: Groups have proved to be invaluable during and after social action happenings — peace demonstrations, urban plunges, boycotts of economic exploiters, political campaigning — stimulating understanding of action skills and principles and new self - awareness.

Only in this connection can we understand how a society that seems, if one considers its articulate and self - conscious classes, so intensely ideological can show such low rates of political and ideological knowledge and involvement when compared with other modern societies.15 The gap between intellectuals and masses, between conscious ideology and popular feeling, is probably greater than in most Western countries.

On pages 201 - 205, Ziegler explains the mature pro-life position as arising from political and financial exigencies, but this downplays the considerable power that theological reflection produces within the religious right's self - understanding.

When a social group or political party embraces a position and maintains its commitment to it beyond a threshold of faddishness, when a cause becomes permanently entrenched within a group's self - understanding, a likely explanation turns to moral and philosophical grounds, not an embrace born and preserved out of expediency.

Niebuhr and the political realists did share some common convictions: the need for an adequate anthropology, understanding of human existence, which they saw as fundamentally self - centered and self - seeking; this being the case, the measure of an effective foreign policy was the responsible pursuit of the national interest.

I began to understand why she described the practice of self - care as a means of political warfare, how even getting more rest or drinking more water could be viewed as an act of defiance — radical, even.

By republicanism, I mean a broad political tradition or ideology that is centred on the republic, understood as a political regime of self - governing citizens.

As far as I understand, this is pretty much political self - harm.

«New Yorkers should understand that the governor's claims of job creation are just a lot of self - congratulatory political nonsense because devastating cuts in state agencies will lead to real job loss in communities across the state and will undermine services that real New Yorkers depend on every day,» Donohue said.

«These results highlight the importance of examining ecological processes, in addition to political ideologies or self - interest, for understanding economic preferences,» says Dawtry.

Beyond being one of our greatest filmmakers, he's also one of our most self - aware, and understands that he's crossing the streams a little: He shoots this political drama like a long - lost Indiana Jones movie.

A summary of thousands of memos written by Donald Rumsfeld across his political career, and 33 hours of interviews conducted in master documentarian Errol Morris's signature film - making framework, The Unknown Known is essential viewing to understand the backdrop to today's self - satirising political insanity.

This project will shift our understanding of teachers» unions as simply «self - interested» or «selfless,» to a more nuanced assessment of the role teachers play in politics, the diversity of political groups within unions, and the ways that teachers» unions in diverse contexts go beyond self - interest and become social movement actors.

But what the education reformers and political elite failed to understand was that Bridgeport voters, like all Connecticut voters, believe in public schools, believe in our school teachers and believe in the unalienable right of self - governance.

Author Name: Roy Eidelson Book Title: Political Mind Games: How the 1 % Manipulate Our Understanding of What's Happening, What's Right, and What's Possible Synopsis In Political Mind Games, psychologist Roy Eidelson explains how we can recognize — and counter — the manipulative appeals that the 1 % use to advance their self - serving agenda.

When the project space materializes in physical space, potential lived alternatives to its dominance by the global economy, political self - understanding becomes a real possibility.

The group exhibition aims to complicate and implicate conversations around the theme by co-opting Anderson's own way of contextualizing Nationalism, ``... nationalism has to be understood by aligning it, not with self - consciously held political ideologies, but with the large cultural systems that preceded it, out of which - as well as against which - it came into being».

These new works, with their sophisticated political satire and self - parody painted in a deliberately clumsy style, stunned the artistic community, which neither understood nor accepted them.

I won't be happy until our political candidates and leaders have direct (self or formal education) knowledge of science and a broad understanding of the sciences.

It's not a brand - new concept; in the documentary Century of the Self, filmmaker Adam Curtis shows how researchers from the Stanford Research Institute (SRI) used psychology to understand both personality types and so predict political behavior of the US public during the 1980s.

He works in various areas — self and identity, judgment and decision making, moral psychology, and social cognition — all toward an understanding of how people reason about and behave in ambiguous and challenging social, economic, political, and moral settings.

The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples cpolitical, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples cpolitical, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples cPolitical Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples cpolitical status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,