Sentences with phrase «social ethics with»

«Identification of Christian social ethics with specific partisan proposals that clearly are not the only ones that may be characterized as Christian and as morally acceptable comes close to the original New Testament meaning of heresy.»

Even though orthodoxy actually contributed to unjust social structures by its neglect, it did contribute to a realistic social ethic with its doctrine of sin.

Not exact matches

Social responsibility is key to the Molson MBA program, with mandatory classes on business ethics and managing strategic action.

Richard Leblanc, an expert on corporate governance and accountability, believes that the risk posed by ethics and trust has increased because of the ease and speed with which ethical breaches can be captured (eg on smartphones) and shared (via social media).

You also need to work with legal to establish or update your enterprise social media policy and ethics.

Although I frequently find myself at odds with First Things over issues pertaining to economics and the role of government in public life, I usually find its critique of American social mores and ethics to be insightful and illuminating.

I have a theory that SBNRs are so because one or more or a combination of the following: (1) they can't justify their spiritual texts - and so they try to remove themselves from gory genocidal tales, misogyny and anecdotal professions of a man / god, (2) can't defend and are turned off by organized religious history (which encompasses the overwhelming majority of spiritual experiences)- which is simply rife with cruelty, criminal behavior and even modern day cruel - ignorant ostracization, (3) are unable to separate ethics from their respective religious moral code - they, like many theists on this board, wouldn't know how to think ethically because they think the genesis of morality resides in their respective spiritual guides / traditions and (4) are unable to separate from the communal (social) benefits of their respective religion (many atheists aren't either).

A more explicit theologian, with UU identification and salience, is James Luther Adams, who has focused on social ethics and the religious role of voluntary associations.

What interests me about the family is not the obvious social problems associated with it in contemporary life; nor am I particularly interested in the ethics of sexuality.

Some would reduce theological ethics to good feelings coupled with strategies for social change.

The work ethic is a deeply held social value with biblical roots.

That contemporary evangelical ideas of social ethics are rooted in outside theological / ideological frameworks can perhaps be illustrated by comparing the four positions outlined above with that of California politics over the last twenty years.

He tried to reconcile an «apparently» mutually exclusive absolute Christian ethic (agape) with a relative social ethic (justice).

Just as Jesus rejected both the politics of the Sadducees and the revolutionary violence of the Zealots, so his followers must embody not with their weapons but with their lives a counter social ethic.

The secular form of liberalism for Niebuhr was a philosophy and social ethic which stemmed from a secularized Social Gospel combined with American optimism, faith in the techniques of natural science, and the idea of inevitable social prosocial ethic which stemmed from a secularized Social Gospel combined with American optimism, faith in the techniques of natural science, and the idea of inevitable social proSocial Gospel combined with American optimism, faith in the techniques of natural science, and the idea of inevitable social prosocial progress.

While Biblical hermeneutics provided the key to an understanding of the role of women in the church and family, dialogue between those whose traditions have heard the Word of God differently in other times and places held the key for the discussion of social ethics, and engagement with the full range of cultural activity (from psychotherapy to radical protest, from personal testimony to scientific statement) was the locus for theological evaluation concerning homosexuality.

«The ethic of Jesus may offer valuable insights to and sources of criticism for a prudential social ethic which deals with present realities; but no such social ethic can be directly derived from a pure religious ethic.

The topics dealt with in the preceding chapters — inspiration, women, social ethics, and homosexuality — are important beyond their immediate purview.

The second questionable way in which minorities in the once mainline churches try to re-form the churches is by identifying true Christianity with the adoption of what are perceived as radical positions on various contemporary issues of personal and social ethics.

This may be her most high - profile project to date, but she's sticking with the formula that has brought her this far: her unique ability to tell unforgettable stories that are laced with powerful social messages and an uncompromising work ethic.

Here I side with John Howard Yoder against the view prevalent among social ethicists today that the early church found Jesus» sociopolitical ethics, including his teaching on peace, irrelevant and was interested in his life, death, and resurrection only as the basis for justification by faith; that whatever ethics the church taught was drawn from Hellenistic culture, particularly Stoicism.

Biblical scholars concerned with the roles of men and women in biblical cultures point out that the love ethic of the early church was so revolutionary in its day that it was considered a threat to social order in the Roman Empire.

It aimed «to ground social and economic ethics on a Christian foundation, in direct accord with the Protestant understanding.»

Education, «civilization,» even leisure, seem to Whitehead to be necessary» before either individuals or society can operate upon sufficiently general (i.e., non-selfish) criteria to make world consciousness a possibility.24 However, as we have already seen, world consciousness in Whitehead is the basis of social ethics and in close affinity with what he would want to designate as the fundamental religious impulse, the maximization of value.

Women who advocated nonviolence as the superior social ethic for dealing with conflict felt the need to defend themselves against the charge of antifeminism by the militants.

This essentially describes the social gospel, a public ethic concerned specifically with justice and generosity.

By social ethic I do not mean something opposed to a personal ethic, but one which is concerned with the issues between groups and nations where the decisions taken alter the lives of multitudes of people and the direction of history.

At the same time, there are religions, and some of them among the «higher» religions, which so emphasize the mystical, or it may be the ritual: aspect of religion (to use the imprecise but serviceable terms) that social ethics seem hardly to count, On the other hand, there are systems of ethics, and some of them very fine and idealistic systems, which either repudiate religion, or, like Confucianism, treat it with a distant and somewhat ironical respect.

globalisation with a human face, global citizenship, sustainable development, good governance, consensus - building, global ethic, cultural diversity, cultural liberty, dialogue among civilizations, quality of life, quality education, education for all, right to choose, informed choice, informed consent, gender, equal opportunity, empowerment, NGOs, civil society, partnerships, transparency, bottom - up participation, accountability, holism, broad - based consultation, facilitation, inclusion, awareness - raising, clarification of values, capacity - building, women's rights, children's rights, reproductive rights, sexual orientation, safe abortion, safe motherhood, enabling environment, equal access, life skills education, peer education, bodily integrity, internalisation, ownership, bestpractices, indicators of progress, culturally sensitive approaches, secular spirituality, Youth Parliament, peace education, the rights of future generations, corporate social responsibility, fair trade, human security, precautionary principle, prevention...

That would in itself be a definition hard to quarrel with, were it not for the fact that in recent years it has come to be widely held that the final purpose of «doing» social ethics is to draw up a blueprint for a just society and perhaps also a practical guide for getting there.

In the name of freedom of the individual, we sacrifice them to that caricature of Christianity that some people call «the Protestant ethic,» an ethic that finds no way of dealing directly and massively with large - scale social problems.

A Christian social ethics should begin with the premise that there can be no perfect community in this aeon, from which follows an enterprise of moral reflection that will be piecemeal, cautious, and open to revision.

We evolved as social creatures and the use of ethics and morality are what allowed us to cooperate with each other.

It is worth repeating that economics, from the time of Plato through to Adam Smith and John Stuart Mill was as deeply concerned with issues of social justice, ethics and morality as with economic analysis itself However, economics students today are taught that Adam Smith was the «father of modern economics» but not that he was also a moral philosopher.

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.

Love is not realizable until the social alienation of human beings in a class society is overcome and classless society emerges, for which, of course, the ethics of power - politics of class - struggle with its denials of love is to be followed.

The pietists of the seventeenth century became deeply concerned with social ethics, founding the first orphanages in Europe and starting the first missionary enterprises.

Love is not realizable until the social alienation of human beings in class - society is overcome and classless society emerges, for which of course the ethics of power - politics of class - struggle with its denials of love is to be followed.

Instead of discussing each point raised in detail, we shall deal with the authority of the Bible in social ethics by emphasizing two points.

This social ethic operates with a sense of a new humanity and moves towards the goal of genuine social pluralism.

The last half of the book deals with the major contemporary problems of social ethics and attempts to turn the searchlight of the Christian gospel upon them.

As we examine the social strand of ethics, we must still keep before us the picture of embodied selfliood with its drives, needs, and capacities (STE).

These theses of the socially powerless Jesus, the compromise of the gospel ethic with world and other systems of thought, the centrality of the love commandments, the need for a viable social ethic utilizing social philosophies, and the understanding by all this in relationship to the history of social philosophies had a forceful impact upon both H. Richard Niebuhr and his older brother Reinhold Niebuhr.

American Catholic history may not be so booming a discipline as biblical studies or medical ethics, but even the most cursory survey of the American Catholic Studies Newsletter (published by the Cushwa Center for the study of American Catholicism at the University of Notre Dame, itself an institutional expression of the growth of the field) reveals an extraordinary breadth of research, ranging from classic institutional histories and biographies of key figures to the new social history, with its emphases on patterns of community, spirituality, family life, and education.

She is concerned to imbue it with an ethic of social responsibility.

«Labor Day is a day we celebrate the great American work ethic and those hardworking men and women who struggled to provide us with workers» rights and deliver us today's landmarks of middle class security, including the 40 - hour work week, child labor laws, pensions, a minimum wage, Social Security and Medicare.

The company, with offices in HongKong and Dubai, specialises in financial engineering and projects geared towards socio - economic transformation, with a principled work ethic guided by environmental stewardship, cultural diversity and social responsibility.

The widespread thesis of social Darwinism, promoted at the end of the 19th century was that evolutionary explanations were at odds with the development of ethics.

Mats Hansson is the director of the Centre for Research Ethics & Bioethics at the University of Uppsala and has conducted extensive research in biomedical ethics as principal investigator in multi-disciplinary research projects dealing with issues ranging from ethical, social and legal aspects of the implementation of genetic diagnosis in clinical practice and the use of human tissue materials in research, to clinical and medical ethics.

Other interests include social media and medical professionalism, as well as ethics in global health (with special emphasis on short - term global health training).