Sentences with phrase «shaped by a society»

I am shaped by a society that benefited economically from that exploitation.

This book focuses on how preaching is shaped by society amid the bombardment of social influences.

Rev Simon Ponsonby says we must hold fast to the truth and centrality of the gospel if our message is not to be shaped by society's norms

It was mainly about becoming conscious of one's gender identity and sexuality have been shaped by society and then intentionally constructing one's own identity.

I am also interested in how one's autobiography is shaped by the society one lives in.

In this perspective, technological innovation is observed in its social consequences and shaped by society itself.

Not exact matches

The Church does not seek a direct role in politics; the Church forms the people who can shape the culture that makes democratic self - governance work: «It is by forming consciences that the Church makes her most specific and valuable contribution to society.

All of my teaching and writing about our society since those years have been deeply shaped by my experience among the black poor and oppressed of the South.»

One part of the answer is that in a pluralistic society we do not have many shared values by which to shape the body politic, whereas we are able to agree that economic improvements are desirable.

While many Christianists fought one another in order to control and shape the correct Christian society, many Christians were revolted by the resulting slaughter and sought for a way to establish peace and tolerance among Christian groups.

Roszak, in his book Where the Wasteland Ends: Politics and Transcendence in Post-Industrial Society, argues that the mindscape» by which our culture has been shaped over the past three centuries is a false and limited one.

Voices on all sides of the religious and political spectrum have begun to recognize — not least because of the increased presence of Islam in Western societies — that a purely secular, liberal approach to public discourse is not sustainable in a world increasingly shaped by religions.

In Chapter 2 I said: «Christian fundamentalism, by capturing the mainline churches as it has been doing, is preventing Christianity from playing a positive and creative role in the shaping of the modern global society.»

In a crypto - eugenic mood Bailey would shape future society «by selection of the folk in a natural process, to eliminate the unresponsive.»

Brilliant minds of the order of Norbert Wiener, Claude Shannon, Warren Weaver, John Von Newman, W. Ross Ashby, and Stafford Beer, among many others, provided the conceptual structures for the multidisciplinary methodology of the systems approach.2 Incredible advances in computers, in league with sophisticated instruments of systems analysis, play an ever increasing role in shaping the life style and the world view of contemporary society along the lines suggested by systems theory.

In recent years we have witnessed a strong and necessary challenge to those who decree that this is a secular society and therefore arguments shaped by religion have no place in the public forum.

In this respect I remain unconvinced that the kind of revisionist liberalism represented by John Rawls is capable of providing us with a public discourse sufficient to the task of shaping a morally decent society.

The example and presence of -LRB-» Protestant Establishment «-RRB- Society, felt so vividly in America right up into the 1960s, and whose own «last days» are portrayed by Stillman's METROPOLITAN, is by the late 70s no longer there to shape the way democratic people form the «small private associations» they inevitably do.

A. I'll begin by asserting that American society from about 1776 to about WWI was shaped by a mix consisting of a) modernist Lockean / Cartesian principles, and b) various pre-modern inheritances, Christianity particularly.

Spelled out in a lengthy lead editorial entitled «Evangelicals in the Social Struggle,» as well as in books such as Aspects of Christian Social Ethics, Henry's understanding of Christian social responsibility stressed (a) society's need for the spiritual regeneration of all men and women, (b) an interim social program of humanitarian care, ethical proclamation, and personal, structural application, and (c) a theory of limited government centering on certain «freedom rights,» e. g., the rights to public property, free speech, and so on.18 Though the shape of this social ethic thus closely parallels that of the present editorial position of Moody Monthly, it must be distinguished from its counterpart by the time period involved (it pushed others like Moody Monthly into a more active involvement in the social arena), by the intensity of its commitment to social responsibility, by the sophistication of its insight into political theory and practice, and by its willingness to offer structural critique on the American political system.

As we try to plan and direct the evolution of human society and its pluralistic values and styles, by what are we to be shaped and transformed?

The process - relational view projects the notion that unique individuals do create themselves and their societies, as profoundly shaped as they are by them, instead of being subsumed by an omnicompetent and all knowing state — God.

Each of us is shaped from infancy by the institutions of society.

They refuse to understand that so much of religious teaching is shaped by the context of the society in which it originated.

The distinction, I believe, is not between older and younger Jesuits - the categories most often used by the authors - but rather between those whose attitudes were shaped by the ideological revolutions of the 1960s and the rest of the Society.

We choose freely to shape our private lives by making concrete selections from the list of criteria of self - worth already available in society's inventory of values.

McLuhan's thinking on the subject began with the observation that societies are shaped more by the nature of the media through which they communicate than by the content of their communication.

In this struggle, the major conflict is with the unchecked individualism of civil society, or the «system of needs,» both real and imaginary.17 This dialectical process has in Hegel's modern world surpassed the stage of revolution, which in the shape of the French Revolution was itself a necessary moment in the process by which the emergence of the state occurred.

The results echo faintly the stances taken by Puritans, Pietists and Wesleyans, who, in their own ways, were also in controversy with feudal societies and mystical speculations, and were simultaneously open to the dialogue between religion and science in an attempt to shape a new future.

Written by Friedrich Hayek during World War II, The Road to Serfdom sought to shape thinking about the post-war reconstruction of society.

By «molded» I mean being shaped by virtue of the environment and society in which someone is brought uBy «molded» I mean being shaped by virtue of the environment and society in which someone is brought uby virtue of the environment and society in which someone is brought up.

5 Islamic societies were certainly not so hierarchical as feudal Europe but, just as the laws of Christendom were shaped by the Christian faith, so Shari'a law is based on the teachings of the Qur» an.

It may be defined as that society, with its own geographical area, which was subject to the rule of Christ, and whose culture and way of life had become so permeated and shaped by Christian beliefs and values as to form a cohesive whole.

The ancient societies of the Mediterranean were shaped not only by the basic differentiation into upper and lower strata (i.e., elite and the masses).

The «new economy» spurred on by the new technology is still in a period of transition just as our society is groaning though a movement away from modernity and modern rationality into postmodernity and a postmodern rationality signified by its offspring technology that will continue to give it shape.

But it is also shaped by a myriad of experiences that in a complex society render it fragile and in need of integration.

Theology - even in a completely non-foundational, web - like rationality signified and shaped by emerging technology - is ultimately constricted by the technological elite who are more able to control information flow in a way that meets their wants and desires, even when these wants and desires are for the purpose of bettering the rest of society and humanity.

More importantly, theological study must attend to those disciplines by which to assess the truth of old and new claims about how persons» identities and societies» power arrangements are shaped and changed.

The local media, including CNN, Fox and your local TV stations and newspapers are a very important element of social and political behavior, as society is shaped by what it sees, hears and reads and it is conditioned by the events that influence the mind of every person.

The ideal modern American bourgeois individual is featured as a self - contained and self - actualized individual who can be properly understood apart from the principalities and powers that operate in society and history.4 This stereotype may be difficult for us to seriously question, for our own images of self are shaped by this very ideal.

Currently the most influential version, of course, is associated with movements shaped by liberation theologies: We come to understand God as we are a part of a community that is united by a common history of oppression and struggles for liberation by radically changing the arrangements of economic and social power that have made the oppression systemic in our society.

Contemporary society — and hence, contemporary religion — is continually shaped and reshaped by these long - term dynamics.

How are we to make of Jesus, God, the Sprite, the church and its task and mission in a society shaped by religious cultures other than that of Christianity?

For religions, by definition, from their power of «binding together» shape the whole of a society.

What makes the process - relational view different from most organismic interpretations, as we have seen, is, first of all, the notion that unique individuals do create themselves and their societies, as profoundly shaped as they are by them, instead of being subsumed by an omnicompetent and all knowing state that functions as the brain of the organism.

The effort to characterize construals of the Christian thing in the particular cultural and social locations that make them concrete will involve several disciplines: (a) those of the intellectual historian and textual critic (to grasp what the congregation says it is responding to in its worship and why); and (b) those of the cultural anthropologist and the ethnographer [3] and certain kinds of philosophical work [4](to grasp how the congregation shapes its social space by its uses of scripture, by its uses of traditions of worship and patterns of education and mutual nurture, and by the «logic «of its discourse); and (c) those of the sociologist and social historian (to grasp how the congregation's location in its host society and culture helps shape concretely its distinctive construal of the Christian thing).

The society has seen fit to preserve, in framed photographs and monographs, certain events in the past of Woodson County — such as the birth of Buster Keaton in 1895 and the visit of President Rutherford B. Hayes in 1879 and the arrival in the county of Thurlow Lieurance, the composer of the song Falling Leaves, in 1885 and, most impressive of all perhaps, the sighting on the night of April 19, 1897 by Captain Alexander Hamilton of a brightly lighted, reddish airship with a cigar - shaped cabin 300 feet long.

It is recommended by the Society of Health and Physical Educators (Shape America) that preschoolers engage in some form of unstructured play for at least an hour each day.

Examine a portion of the extensive collection of agricultural tools and equipment at Old Sturbridge Village and learn how these seemingly primitive implements, by today's standards, helped shape a dramatic transformation of the economy, society and landscape of New England during the first half of the 1800s.

The heart of this book is the story of how David Cameron wrested the party from its losing streak to shape authentic Conservative values into a genuinely popular narrative, characterised by a stronger society and a more efficient state.