Sentences with phrase «social conditions as»

In a first case, C - 431 / 11 UK v Council, the CJEU dealt with the choice of legal basis for a measure implementing an European Economic Area (EEA) Agreement as regards social security systems and ruled that it was precisely one of the measures by which the law governing the EU internal market is to be extended as far as possible to the EEA, with the result that nationals of the EEA States concerned benefit from the free movement of persons under the same social conditions as EU citizens.

It needs to be exposed to as many social conditions as possible so that it makes an ideal family pet.

We may well join authentic non-Christian liberals in trying to make future social conditions as tolerable as possible, while avoiding the totalitarian dictatorship of classical communism such as is still practiced today.

Sociologists can more tellingly object that plausibility structures may not go far enough toward specifying the importance of social conditions as an influence on religion.

The virtue of Zaret's approach is that it demonstrates the relevance of broad social conditions as effects on religious ideas, but instead of pinning these effects on hidden psychological states or vague generalities about interests and legitimation, it traces the factors actually involved in the specific contexts in which ideas were produced, modified, and disseminated.

I am concerned with social condition as it relates to issues of sex, race and class while investigating the psychological impact of misinformation in the public sphere.»

Not exact matches

But as any social scientist worth their salt will tell you, happiness is a state, not a trait, which means the confluence of conditions necessary to sustain it are ever - changing.

And as you peel back that social conditioning around the idea that admitting you have a beauty routine must mean you're frivolous or maybe shouldn't be taken too seriously, you start to realize almost every woman has something to say — «Actually, I've been using this same mascara for 10 years, and it's the most amazing product.

The Index's authors define social progress as «the capacity of a society to meet the basic human needs of its citizens, establish the building blocks that allow citizens and communities to enhance and sustain the quality of their lives, and create the conditions for all individuals to reach their full potential.»

While commonly experienced as a pleasurable involvement in a social and spatial interior, hygge is also examined as a mode of withdrawal from alienating conditions of modernity.

• The gold industry can be significantly affected by international monetary and political developments, such as currency devaluations or revaluations, central bank movements, economic and social conditions within a country, trade imbalances, or trade or currency restrictions between countries.

To secure a larger combined influence for the Churches of Christ in all matters affecting the moral and social condition of the people, so as to promote the application of the law of Christ in every relation to human life.»

(7) Unlike Skinner, who sees behavior as entirely the product of conditioning by the external social environment, the cognitive behavior therapists

Social science needs more inquiry into poverty culture and institutions, even though they can not be studied as rigorously as social condiSocial science needs more inquiry into poverty culture and institutions, even though they can not be studied as rigorously as social condisocial conditions.

«Christianity as a social phenomenon,» wrote theologian Lesslie Newbigin, «has always and necessarily been conditioned as to its outward form by other social facts.»

«And yet the fundamental questions at stake in Thomas More's trial continue to present themselves in ever - changing terms as new social conditions emerge.

The content of the gospel as eternal salvation is either reduced to a social message to ameliorate the conditions of life in this world, or it is equated with the loftiest wisdom of philosophy and heroic examples of moral achievement.

Allow this center in a man to remain dulled by the crowd; allow it to continue dissipated by busyness; permit it to go on evading its function by a round of distractions, or to lull itself by a carefully chosen rotation of pleasures; abandon it to its attempt to drug, to narcotize suffering and remorse which might reveal to it its true condition; let it wither away the sense of its own validity by false theories of man's nature, of his place in the social pattern, of his way of salvation; in short, allow any of these well - known forms of domestication of man's responsible core as an individual, to continue unchallenged, and you as a thinker and a friend of men have committed the supreme treason!

John XXIII first broke ground with the encyclical Pacem in Terris (1963), which put human rights at the center of Catholic social teaching as the necessary condition for human dignity.

Since communicative rights define every human individual as a potential participant in discourse, their content can be derived from the necessary conditions of moral discourse as a specific social practice.

Because the general conditions of emancipation are the subject matter of justice and legislated social practices should serve our maximal common humanity, this substantive principle of justice may be formulated as follows: Maximize the measure of general conditions of emancipation that is equally available to all.

The Social Gospel rose out of the excesses of the Gilded Age in the 1880s, when urban poverty spread across America as immigrants crammed into filthy slums to work long hours in unsafe conditions.

Sidney Hook captures this sense of the vulnerability of the human condition when he defines pragmatism as «the theory and practice of enlarging human freedom in a precarious and tragic world by the arts of intelligent social control it may not be [a] lost [cause] if we can summon the courage and intelligence to support our faith in freedom...» (CAP 193).

It is understandable that the idealistic emphasis on the efficacy of spiritual motives and forces, ideas, and energies in the philosophy and history of the early nineteenth century led to a reaction which urged students of social life and development to concentrate on the opposite viewpoint according to which spiritual developments have to be regarded as products of material conditions (Feuerbach, Marx, Engels, against Hegel).

It mentions it as a social condition of its time, but it's not part of the Christian or Jewish requirements (or limitations) to be a believer.

But whereas Weber emphasized the correspondence between ascetic Calvinism and acquisitive capitalism as ideal types, the later studies we have considered here examine the actual social conditions under which Puritan ideas were produced and modified.

It continues and gets worse when the reverse, the shaping of social factors, conditions, and orders by spiritual (religious) forces is overlooked or denied, as we find it in a legion of modern studies more or less dedicated to economic determinism.

Buber's and Trüb's understanding of guilt as a primal reality sets them in marked contrast to the predominant modern trend toward explaining it away as the product of social and psychological conditioning.

So the Churches in America faced many battles in beliefs as well as struggles in the face of new social and economic conditions.

The change in the apportionment of power in the direction of decentralization must be accompanied by a continuous change in the nature of power, and political Government transformed into social Administration as far as the particular conditions permit.

On most campuses, the natural sciences are neither so self - sufticient nor so isolated as he claims, nor are the humanities and the social sciences everywhere in so hopeless a condition as he describes.

Even if it could be shown that economic or general social conditions in a given society have prompted a desire for deliverance, the ideas of redemption that may be included in a religious message are not invalidated by an inquiry into their social «background,» provided we do not conceive of the relation in deterministic terms but consider conditions as a framework which may include a variety of contents.

Considering all three sets of variables as well as the relations among them enables the analyst to look at the possible effects of very general social conditions on ideas and yet to identify some plausible intervening links between these conditions and the specific ideas that result.

But the problem is frequently much more difficult, as psychologists (Jung) and social philosophers (Nietzsche, Sorel, Pareto, Spengler) have shown that the analysis of the social conditioning of ideas and convictions, though in itself not entitling to decisions as to their validity or invalidity, may contribute to the realization of the partial character of views or intentions expressed in them.

The structure of modern society makes true dialogue difficult, and the tremendous force of social and psychological conditioning often brings society close to that deterministic and organic social structure that many accept as reality.

Some parts are valuable as sources for oriental history, others for social conditions under the Roman Empire.

As the changing socio - economic conditions of nineteenth - century urban, industrial America demanded of the church a reassessment of its understanding of people in society, it was the Social Gospel movement which arose to take seriously the reality of corporate sin and the need for corporate response.

In that universe of discourse, belief in God spells trust in life and man, as capable of transcending the potentialities of evil that inhere in his animal heredity, in his social heritage, and in the conditions of his environment.

Suffering and mystery, to which Feuerbach attributed the existence of religion, are now seen more precisely as the sorrows brought about by enforced, unreasonable, incomprehensible and alien conditions of life (social structure).

I would suggest that there a social conditioning that happens where it is presumed that a woman is a victim and a man is an opressor and I would strongly suggested taking that into account with what has influenced the poistion and view you hold, as much as you wish me to do so with considering the positions of men in society.

Accordingly, the social sciences may be expected to play an increasingly important role in liberal learning, as it becomes ever more evident that the conditions of human existence are not simply imposed by fate, nor the results of the interplay of blind, impersonal forces, but the consequences of deliberale human action.

However, the New Thought emphasis on consciousness as the determinant of lived conditions can lead to a simplistic «blame the victim» type attitude regarding lack, limitation, and even social injustice.

As a therapist Laing concentrates mostly on the social conditions that unquestionably define the concrete form of the conflict in our present culture.

But «a moral discussion is inconclusive and even trivial, if it leaves out the question of its application,» as Gregory Vlastos has said.13 In order to be as specific as possible about this approach to Christian social philosophy I shall outline in arbitrary fashion five general principles which I suggest can be supported by the evidence of human experience as being necessary guides to the conditions under which the Good Society can grow.

As I indicated in my essay, Darwinism denies the fundamental assumption of Marxism» the radical malleability of human nature as a contingent product of social and economic conditionAs I indicated in my essay, Darwinism denies the fundamental assumption of Marxism» the radical malleability of human nature as a contingent product of social and economic conditionas a contingent product of social and economic conditions.

However, even though she goes so far as to say that alienating social structures are central to the transmission of the alienated and fallen condition of patriarchal sin, she no more than Niebuhr goes beyond the analysis of individual sin as the primal cause of social structures.

The importance of the power problem for Christian ethics derives both from the fact that power, whether economic, political, military, or spiritual, means capacity to determine life for good or ill, and from the fact that some fundamental redistribution of power is necessary as a condition of the freedom and dignity of men in their social relations.

Aristotle provided MacIntyre with an account of why our actions require a conception of an end as well as the social and political conditions necessary to sustain a life formed by the virtues constitutive of that end that is simply lacking in modern moral practice and theory.

If human beings could communicate among themselves by direct sympathy, then they would be as mutually dependent upon each other as the body and mind are; and this condition would deny individual persons freedom and distinct individuality over against one another.26 Although the relationship between one's body and mind seems to be immediately social, Hartshorne holds that interchange between human minds is almost never by direct contact and generally through mediation of vibrating particles of air and other kinds of «matter.»

Theological anthropology would agree with this but would add that it is too superficial to interpret the self - centredness in human beings as a mechanical disorder or as an organic maladjustment easily corrected by the mechanical or organic processes to come; and that the condition of rational objectivity also requires overcoming of the spiritual alienation of the self from God which is behind all psychic and social alienations.