Sentences with phrase «race problem in»

The film is so rich in subtext and homage that there are multitude ways Get Out should be honored; continuing the conversation and addressing America's, nay the Western world's, race problem in a new manner is just a start.

With many calling for policy reform to improve race problems in the U.S. criminal justice system, new research suggests that the issue is less political and more behavioral.

Not exact matches

In the CNBC Original Production «Race To Rebuild: America's Infrastructure,» Michelle Caruso - Cabrera takes viewers inside the infrastructure problem and asks the experts and policy makers what's being done to put the nation back on track.

Whether on the race track or in the boardroom, Price could usually blow past the competition, no problem.

The winner, who receives newly - minted Bitcoin as their reward, wins the race by providing the answer to a mathematical problem that is deliberately designed to use up a lot of computing power, in order to maintain stability in the speed at which these blocks are «found.»

At this conference, the topics of race relations and means of achieving lasting world peace were discussed, because these were the problems the students selected as being most vital in today's world.

In a video posted on YouTube, the South Carolina Senator said he was «honored» by the support he's received so far and ran a «problem solver's campaign» during his time in the racIn a video posted on YouTube, the South Carolina Senator said he was «honored» by the support he's received so far and ran a «problem solver's campaign» during his time in the racin the race.

The Seattle Times reports that both candidates promised to address Seattle's acute homelessness problem, though Durkan claimed an early advantage in the race, with endorsements from local politicians, business groups, and labor unions.

That means we could see more money for entrepreneurs working in the political world, and a whole new set of customer problems that savvy entrepreneurs might race to remedy.

Just as this article said, and my comment above, to solve the divide, we can: (1) Argue about the definition of Race / God (2) Argue about identification in a religion / race (3) Or realize the fundamental problem of prejudice that sneaks into human - made abstractions like «race» and «God&raqRace / God (2) Argue about identification in a religion / race (3) Or realize the fundamental problem of prejudice that sneaks into human - made abstractions like «race» and «God&raqrace (3) Or realize the fundamental problem of prejudice that sneaks into human - made abstractions like «race» and «God&raqrace» and «God».

I believe this dominance has held humans back as a race and is the very reason for all the problems in the world today.

A symposium of church leaders, law and justice professionals and academics of different races has taken place in Westminster looking at ways to tackle the problem.

This is from an excerpt of literature from one program: «Anyone may join us, regardless of age, race, sexual identity, creed, religion, or lack of religion.We are not interested in what or how much you used or who your connections were, what you have done in the past, how much or how little you have, but only in what you want to do about your problem and how we can help.

Thus, if in dealing with the problem of the various human races, their appearance, their awakening, their future, we start from its purely biological roots, it will lead us to recognize that the only climate in which man can continue to grow is that of devotion and self - denial in a spirit of brotherhood.

Previous chapters in the book have dealt with the relations of Christian ethics to the culture of our times in reference to family life, economic relations, race relations, political structures, and the problems of war and peace in the international scene.

Huntington, for example, contends that «far more significant than the global issues of economics and demography are problems of moral decline», an «increase in antisocial behavior», decay of family structures, weakening of the «work ethic», and decreasing commitment to intellectual activity.12 Similarly Brzezinski refers to a current global crisis of spirit which has to be overcome if the human race is to regain some control over its destiny.

«Yet, so often in my own life, even though the «race» of a workday is over, I continue to «run» — to check email, answer calls, stress about problems at the office — when really I should be resting, relaxing, and giving my presence to my family.

«Second, Oxford faced the new problems created by the National Socialist regime in Germany: problems of church and state; church and race; and, by anticipation, church and war.

Family life, just war, contraception, a living wage, organized labor, race relations, and a host of other problems are treated in official episcopal statements or commentary by influential Catholics.

This is certainly not a problem to be seen exclusively in its racial dimension, but race is an important factor.

The real problem here is that Islam is controlled not by its moderates, but by its radicals — the radicals who appear in YouTube videos describing the «proper» way to beat your wife or who advocate the extinction of another race of people, or demand that non-Muslims convert or possibly face death.

We are forced to conclude that a major reason that clergymen high on doctrinalism are so unlikely to preach about the problems of race, war and poverty is that they see such problems as mundane in contrast to the joys of the world to come, and besides, they believe these social ills would take care of themselves if enough men were brought to Christ.

Graham applies this Pauline hope about conversion to the race problem and assures us that «If you live in Christ you become color blind.»

This is in contrast with a system that inherently generates a race to the bottom and leads toward massive ecological catastrophes while working against efforts to solve the problems it generates.

The possibility that our civilization and perhaps even the human race itself might be destroyed in atomic warfare has but given new intensity to the problem which has always haunted man the creature.3

Some call it the most democratic violence in America: it is a serious problem among all classes and races of the population.

And the human race will be embarked on a new phase in offering a systematic analysis of all the problems which this technological development itself will pose to mankind in the millenia which would follow, at least it is possible to suggest some considerations for common concern.

9 A vivid illustration of the problem here raised for all moral judgments is given in the experience of a lecturer who asserted to a group of Southern people that no one could practice discrimination against another race and be a Christian.

Looking at America and the race problem he says: «America can demonstrate that justice, equality, and cooperation are possible between white and colored people «21 Mr. Wright makes the important point that the belief in the inevitability of a great evil, such as war, will itself contribute to man s inability to deal with that evil.

It is conventional to say at this point that we have greater technological capabilities than we have social wisdom to deal with the complexities of the human factors involved in the problems of war, race, and the decay of the cities.

World citizenship can be widely extended among all people through the application of the principles of mental health... the problem of world citizenship in relation to human survival needs to be formulated afresh in the light of new knowledge about aggressiveness in man, group tensions and resentments, race prejudices and nationalist sentiments and stereotypes.

Years ago James Weldon Johnson observed that sexuality is deeply implicated in race problems as well.

Human Problem No. 1 is no longer that of deciding whether we can escape the socio - physical in - folding of the human race upon itself, since this is irrevocably imposed on us by the physico - chemical structure of the Earth.

By the time the riots ended in Watts — and Detroit, and Newark, and dozens of other cities — Americans understood that race was a much bigger problem than they had ever thought before.

Usually one finds among all four humanisms greater moral sensitivity about problems of justice and peace, about reconciliation between races and nations, than one finds in the Moral Majority.

No oppressed minority group is going to join with the majority in a common fight for justice while the latter insists on ignoring racism in its own group, or in exhorting the minority to regard the race problem as secondary to class analysis.

Race plays an important role in almost all the communities described in this book, but the problem of «white flight» was not, according to Ammerman, the immediate problem facing any of the congregations under study.

Agencies of social concern in the Churches were attacked as exceeding their authority in publishing statements on such problems as race relations or economic inequality.

We need to understand the legacy of lynching more honestly and carefully, we need to even revisit segregation and the legacy that it's created if we're going to make progress I think there is a continuing presumption of dangerousness and guilt that gets assigned to people of color, I think it would break Dr. King's heart to know that black youth in New York are getting stopped and frisked, that this police violence that has been such a problem for over a century continues, that we haven't made the commitment to overcoming bigotry and race discrimination in the way we need to.

The Bible leads us to see the problems of peace and war, of politics and economics, of race relations and poverty as the very areas where the God of the Christian heritage is speaking His word in history today.

Other areas of cooperation include joint enterprises in community education projects such as those concerned with alcoholism, drug abuse, sex education, parent - child relations, marital relations, race relations, problems of poverty.

Something similar might again be possible in the U.S. if those who are divided by race and class begin to talk about their problems in concrete terms at the local level.

Not because any biological inferiority results from a mixing of racial stocks, but because in the present state of society tensions are more often increased than abated by it, intermarriage is on the whole a step away from the solution of the race problem rather than toward it.

Instead of thinking of themselves as having problems, which would simply make them a part of the human race, they tend to think of themselves as somehow being problems, which puts them in a special negatively important category.

Fox tells the story from beginning to end: childhood in the German - American parsonage; nine grades of school followed by three years in a denominational «college» that was not yet a college and three year's in Eden Seminary, with graduation at 21; a five - month pastorate due to his father's death; Yale Divinity School, where despite academic probation because he had no accredited degree, he earned the B.D. and M.A.; the Detroit pastorate (1915 - 1918) in which he encountered industrial America and the race problem; his growing reputation as lecturer and writer (especially for The Christian Century); the teaching career at Union Theological Seminary (1928 - 1960); marriage and family; the landmark books Moral Man and Immoral Society and The Nature and Destiny of Man; the founding of the Fellowship of Socialist Christians and its journal Radical Religion; the gradual move from Socialist to liberal Democratic politics, and from leader of the Fellowship of Reconciliation to critic of pacifism; the break with Charles Clayton Morrison's Christian Century and the inauguration of Christianity and Crisis; the founding of the Union for Democratic Action, then later of Americans for Democratic Action; participation in the ecumenical movement, especially the Oxford Conference and the Amsterdam Assembly; increasing friendship with government officials and service with George Kennan's policy - planning group in the State Department; the first stroke in 1952 and the subsequent struggles with ill health; retirement from Union in 1960, followed by short appointments at Harvard, at the Center for the Study of Democratic Institutions, and at Columbia's Institute of War and Peace Studies; intense suffering from ill health; and death in Stockbridge, Massachusetts, in 1971.

Supernatural intervention was much less a problem for ancient thinkers than it has become for us, with our conception of the orderly processes of nature; for the race, as for the individual, «heaven lies about us in our infancy.»

But exposing the falsehoods and fatuities that distort our thinking about race in America, while a necessary task, is not sufficient for dealing with the problems that are upon us.

The area of genetics is beyond me, but an easy answer to the dilemma is that the human race is now so widely dispersed that only close relations, as you have indicated, would cause problems in the offspring.

Not only do the individualities influence the change of the images; it would be an important problem of the philosophy of history in the study of the history of religions to search out the influences, the categories, through which a precise «relative a priori» — to use Simmel's expression — acts upon the shaping of the «images»: national, tribal, race, class, sexmembership.

He understood, said the Review, that the evil of racism was not unique: «It is, as the author points out, the same problem of prejudice which in varying degrees affects all groups of whatever color, race or religion.