Sentences with phrase «political tradition which»

«Liberalism is an ideology, philosophical view, and political tradition which holds that liberty is the primary political value.

Not exact matches

It may be a fine Canadian tradition in our perpetual political cycle for opposition parties to promise transparency and openness as they attack a tired government which has tossed both overboard, only to come to power and be accused of the same.

Marilyn Burns has continued the firm's proud tradition of political activism, finishing second in the 2005 Alberta Alliance leadership race and co-founding the Wildrose Society (which became the Wildrose Party) with Link Byfield and others in 2007.

In other words, «liberalism» is used by these thinkers with a more inclusive meaning, according to which the tradition of political Liberalism dates back at least to the philosophy of John Locke and numbers Jeremy Bentham, John Stuart Mill, Adam Smith, Thomas Jefferson, Milton Friedman, and Reinhold Niebuhr among its spokesmen.

The liberal tradition, then, is one of the normative perspectives from which this approach to political science means to be independent.

A critical challenge of liberation theology is its rooting in local praxis and base communities, and here the main British version has been a multifaceted urban theology which has built on a tradition of pastoral, political and community - building activity in cities.

For the tradition to which Plato had been heir, paideia was as essential to the well - being of the public realm as of the political realm, by forming virtuous citizens capable of filling political roles wisely; for fourth - century Greek - speaking Christians paideia, while it aimed to shape persons» private interiority rather than their public political activity, contributed to the well - being of the public realm as a cultural realm accessible to any literate, educated person, Christian or pagan.

Schlesinger states that «religion has an indispensable social function,» but the body of his address argues that absolutism is the root of the worst social and political evils, and that all absolutism is essentially religious, whether it is the «Judeo - Christian tradition» or «the totalitarian social religions of our age» (by which, one assumes, he means fascism and communism).

So I find that the Anglican tradition, which came into existence for political rather than theological reasons, works for me.

Political life must be conducted according to established rules and traditions which condition the liberty of all citizens, including government officials, for the sake of the common welfare.

The founding fathers of the liberal tradition from Hegel to Rousseau understood the feminine as woman's biological nature, lack of political consciousness, emotionality, irrationality, all of which made her a threat to public life and citizenship.

As used in the common tradition (which has both a political and an ecclesiastical form), each of these ideas is related to the others and each contributes to the meaning of the other.

I need more than the resources of Bible, theological tradition, and my own commitments if I am to understand my faith and the world in which it is set; I also need the ethical insights of my secular colleagues, the political and psychological analyses of my friends and foes, and the prophetic jab of nonchurchmen whose degree of commitment so often puts my own to shame.20

Jürgen Moltmann, on the other hand, emphasized the difference between the new and the old meanings of political theology depicting what had earlier been called political theology as the ideology of political religion, which is the symbolic integration of the beliefs of a people through which they sanction and sanctify their traditions and their ambitions.12 Moltmann strongly supports Peterson in his critique of political theology in this sense.13 It is the task of what is properly called political theology — in Metz's sense — to unmask the pretenses of political religions.

In a well - told sketch of our economic and political history, Levin outlines the ways in which our progressive tradition responded to the fragmentation brought on by rapid industrialization and mass immigration in the late nineteenth century.

Much like Murdoch herself, they wish to retain the liberal tradition's belief in the worth of individual moral action, yet find it difficult to do so in an age in which the enlightened individual is threatened on one side by cynical despair and on the other by the totalitarian excesses of political hope.

Such traditions of popular political participation in serious trouble because the cultural grounds on which they have stood are beginning to come apart, to ravel out, to lose coherent purchase in our imaginations.

When the election concludes, there will be a great deal of discussion about the blessings of democracy, our grand political tradition, and the precious freedoms Americans have» all of which we should be thankful for.

Those of us who dismiss the conservative tradition as being represented by Billy Graham or by the stance of Christianity Today ten or 5 years ago might, for example, take a look at Richard Mouw's Political Evangelism, which is typical of a new breed of theological writing from a very conservative, though hardly fundamentalist, biblical perspective, or God in Public, by William Coats, Episcopal chaplain at the University of Wisconsin.

A denomination is a functional entity in which the issues of truth and tradition are laid aside so that a religious group may conduct its activities in a setting characterized by a lack of political or cultural dominance for any one group.

While great attention therefore needs to be paid to the manipulation of power and the management of economic and political forces, we know that the primary mode by which a community reconstitutes itself is by its interpretation, by its reflection on ancient memory and tradition, and by its recasting of that memory and tradition in new ways that are resonant with the new situation.

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.

It confused the cultural unity which existed in the peninsula — confined, however, to a very thin stratum of the population, and polluted by the Vatican's cosmopolitanism — with the political and territorial unity of the great popular masses, who were foreign to that cultural tradition and who, even supposing that they knew of its existence, couldn't care less about it.

It is the tradition (that which has been handed over) of the church which has been transmitted through the centuries in a variety of conceptual models and injust as many social, cultural, and political milieus.

The German political theologians are sensitive to the charge that political theology aims to renew a tradition in which the church attempts to dictate political theory and policy to society.

For example, the similarity of today's collapse of traditional values to the challenge which the «front generation» of the 1920's (veterans of the trenches of World War I) made to all the traditions of state and culture that had held Europe together for so many years; or the comparison between Hitler's anti-semitism and the cynical use of racism for political purposes in the political campaigns of George Wallace and others; or the similarity between American actions in Indo - China and European imperialism in Africa at the turn - of.

But again, this «documentary» structure serves to remind us of the centuries from J to P, from Israel's days as political state to her reconstitution as theocratic state, during which the fluid collection of traditions, the still pliable story of Israel, continued to serve as a living commentary on this people's existence.

The lack of attention to the diversity and particularity of thinkers in the republican tradition impoverishes it and so makes it less useful and attractive to us as a source from which we can draw contemporary political inspiration.

A conservative tradition may be intellectually inspiring but can not achieve results; the conservative mobilization after 1964 which accelerated in the 1970s and was further boosted by the Reagan victory produced a movement which reinforced, though was sometimes at odds with, the Republican Party and was able to elect candidates and project itself in the political arena.

The UK has a political history and tradition which has enshrined the concept of parliamentary sovereignty to almost religious levels.

The Post has endorsed political newcomer David Malpass in the three - way GOP US Senate primary, the winner of which will face Democratic Sen. Kirsten Gillibrand in November, calling him the «unquestionably superior candidate» who «follows the intellectual tradition set by the late Sen. Daniel Patrick Moynihan.»

But the conversion of the excellent report of the Sole Judgment Debt Commissioner into a political White Paper for electioneering purposes to be published under the supervision of the office of the Attorney - General demonstrates how low we have come in this country in terms of the only constitutionally established office within the executive branch which by hallowed tradition and practice is to defend and uphold the liberty of every individual and the rule of law in its quasi-judicial decision making process.

This Nation has a tradition of political associations in which citizens band together to promote candidates who espouse their political views.

http://ghanapoliticsonline.com He admonished NPP members to revive their spirit of selflessness, sacrifice and service which has been an anchor of our tradition so as to make the task of recapturing political power in 2016 less difficult.

They have not been held back by centuries of tradition and procedures which appear peculiar to a modern political system.

In the tradition of many Spielberg films, Lincoln is ultimately a testament to the primal satisfactions of unceasing momentum, which, regardless of its satirical intentions, positions the film as a seductive alternative to the tales of political gridlock that currently fill most newspapers almost every day.

The Winter / Miller Lecture, which takes place at the Tang Teaching Museum, joins a rich tradition of endowed public talks at Skidmore College such as the Malloy Lecture, sponsored by the Art Department; the Fox Adler Lecture and the Steloff Lecture, sponsored by the English Department; and the Fiscus Lecture, sponsored by the Political Science Department.

Chapter 1: Things Must be Pulverized: Abstract Expressionism Charts the move from figurative to abstract painting as the dominant style of painting (1940s & 50s) Key artists discussed: Willem de Kooning, Barnett Newman Jackson Pollock, Mark Rothko Chapter 2: Wounded Painting: Informel in Europe and Beyond Meanwhile in Europe: abstract painters immediate responses to the horrors of World War II (1940s & 50s) Key artists discussed: Jean Dubuffet, Lucio Fontana, Viennese Aktionism, Wols Chapter 3: Post-War Figurative Painting Surveys those artists who defiantly continued to make figurative work as Abstraction was rising to dominance - including Social Realists (1940s & 50s) Key artists discussed: Francis Bacon, Lucien Freud, Alice Neel, Pablo Picasso Chapter 4: Against Gesture - Geometric Abstraction The development of a rational, universal language of art - the opposite of the highly emotional Informel or Abstract Expressionism (1950s and early 1960s) Key artists discussed: Lygia Clark, Ellsworth Kelly, Bridget Riley, Yves Klein Chapter 5: Post-Painting Part 1: After Pollock In the aftermath of Pollock's death: the early days of Pop, Minimalism and Conceptual painting in the USA (1950s and early 1960s) Key artists discussed: Jasper Johns, Robert Rauschenberg, Frank Stella, Cy Twombly Chapter 5: Anti Tradition - Pop Painitng How painting survives against growth of mass visual culture: photography and television - if you can't beat them, join them (1960s and 70s) Key artists discussed: Alex Katz, Roy Lichtenstein, Gerhard Richter, Andy Warhol Chapter 6: A transcendental high art: Neo Expressionism and its Discontents The continuation of figuration and expressionism in the 1970s and 80s, including many artists who have only been appreciated in later years (1970s & 80s) Key artists discussed: Georg Baselitz, Jean - Michel Basquiat, Anselm Kiefer, Julian Schnabel, Chapter 7: Post-Painting Part II: After Pop A new era in which figurative and abstract exist side by side rather than polar opposites plus painting expands beyond the canvas (late 1980s to 2000s) Key artists discussed: Tomma Abts, Mark Grotjahn, Chris Ofili, Christopher Wool Chapter 8: New Figures, Pop Romantics Post-cold war, artists use paint to create a new kind of «pop art» - primarily figurative - tackling cultural, social and political issues (1990s to now) Key artists discussed: John Currin, Peter Doig, Marlene Dumas, Neo Rauch, Luc Tuymans

In a nod to the political origins of the manifesto tradition, Manifesto also includes a «Prologue» segment, in which Blanchett's voice recites words by Tristan Tzara and the first line from Marx's and Engels» «Manifesto of the Communist Party» set against the metaphorically charged image of a burning fuse.

Her work, which criticizes the political situation in India, is based not only on an iconography typical of the subcontinent's culture, but also on Western artistic and literary tradition.

In contemporary Russia in which the official political and cultural attitudes become increasingly conservative, a new generation of Russian artists continue the tradition of the Russian artistic and political Left: desire to change the reality by means of art, ideals of equality and social justice, radical Utopianism, secularism and internationalism.

Dexter Dalwood has been nominated for Turner Prize 10 for his solo exhibition at Tate St Ives which «revealed the rich depth and range of his approach to making painting that draws upon historical tradition as well as contemporary cultural and political events».

His performances position him in the tradition of improvisional - theater, which happens without any forewarning or pre-staging, and has been used throughout the history of performance art to address political and social issues.

Italian architect Ippolito Pestellini Laparelli, partner at OMA working on preservation, scenography and curation, is both leading OMA Urban Studies, as well as the team of creative mediators, which includes the Swiss contemporary art curator Mirjam Varadinis, who works in Kunsthaus Zurich and was co-curator of TRACK, a large scale city - wide international exhibition in the tradition of «Chambres d'amis» in Ghent, Belgium; Spanish architect, artist and scholar based in New York and Madrid, Andrés Jaque, the founder of the Office of Political Innovation, working on the intersection of research, politics and design; and Dutch filmmaker and journalist Bregtje van der Haak, who has been directing international documentaries and transmedia projects on long - term social change with a special focus on urbanisation and technological culture.

But enough has been said to show that senior Harper government misanthropes, whether because of ideology, stubbornness, stupidity or cynicism, continue to run roughshod over fundamental values of our political tradition, which true conservatives should be the first to defend.

He also said that in 2016, a record 126 high court judges were appointed in one year, which he claimed was highest since independence «The tradition of the country has been that even in case of extreme political hostility, we keep judiciary aside, and we should continue to do so,» Prasad told PTI.

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,

Discussions of customary law inevitably deal with the interface between western and Aboriginal political and legal systems in which customary law represents a translation of Aboriginal traditions and practice.