Sentences with phrase «social evils in»

In New York, during the conservatism of the Reagan era, Keith Haring (1958 — 1990) made it his mission to highlight social evils in his work.

Corporate codes of ethics can have reverse effects and mask anomalies or social evils in operations outsourced to low - wage countries.

In both the Roman Catholic and the fundamentalist Protestant traditions there is an impulse toward contrition for what is recognized as sin and a channel of escape, but relatively little attention is given either to the more subtle sins of the spirit or to major social evils in which as sinners we all participate.

Not exact matches

For years I've been telling people about the evils of shooting themselves in the foot on social media, email, messaging apps, whatever.

At the end of the ten hours, I came in and he made me give him two pennies which was my contribution to the social security and he gave me two one Dollar bills and a long lecture about the evils of Democrats and the welfare state and the lack of self - reliance and it went on and on and on, so I had the right antecedents too.

Ten bucks says that Ruth or someone in her family or circle of friends is collecting - welfare, social security, medicare, medicaid, unemployment - all of those things that people like her consider an evil handout.

Has a boss who calls women employees «honey» given evidence of evil intent, in which case he should be properly chastized, or is he of good will but ignorant of social conventions?

But in the absence of such means, the tradition of just war views armed conflict as an appropriate way to resist evil, protect innocent lives and restore just social relationships.

Conversely, a social evil, such as the decline of the two - parent American family, need not be the cause of all the world's ills, such as the bubble in the housing market.

One of the biggest fallouts (to oversimplify) then was that conservatives cared about personal morality and not involvement in social ethics / issues of evil, while liberals cared about social ethics / issues but were seen as lax about morality.

His good deeds lead him to his own happiness, to social welfare, and to his being acceptable to Allah, while his evil deeds lead him to unhappiness and to destruction in this life and damnation in the next.

Despite all influences to the contrary, it lifted a standard of judgment in the light of which the Christian conscience at its best could not be content with social evil.

The evils endured by the returning exiles, the need of uncompromising separateness if they were not to be assimilated and lost, the bitter resentment aroused by the cruelty of Hellenistic and Roman conquerors, constrained Judaism not only to social solidarity but, in Palestine especially, to extreme racial, national, and religious particularism.

This fact, with the resulting intermixtures of good and evil, is clearly illustrated by differing attitudes toward racial segregation in the North and South of the United States, or the presence of nontheological social factors in the creation of the various denominations of the Christian Church.

They had tacitly accepted a truce on theological discussion in order to concentrate on a task in which they were all at one — action in the spheres of public morality and social evils.

Such misuse of reason, after all, was what gave rise to the slave trade in the first place and to many other social evils, not least the totalitarian ideologies of the twentieth century.

By working to get these recognised as social evils akin to racism or sexism [2] it has been possible to get towards the goal, which is that homosexual behaviour is firmly accepted in society and that society should be indifferent to the form of relationships which individuals choose to enter or make the basis of their family lives.

Neither system is invoked by name, but in their complete violation, the novel presents not a world in which evil has triumphed, but one in which the basic obligations of humans as social beings — to establish civil society and recourse for its governance — are ignored.

This was followed by five subsequent phases of development in a regular pattern of succession: (1) the organization of home and foreign mission societies to channel new leadership into church planting or into the field; (2) the production and distribution of Christian literature; (3) the renewal and extension of Christian educational institutions; (4) attempts at «the reformation of manners» — i.e., the reassertion of Christian moral standards in a decadent society; and (5) the great humanitarian crusades against social evils like slavery, war and intemperance.

Liberation theology has tended to place special emphasis on certain portions of the Bible, notably the story of the Exodus, the social criticism of the prophets, the figure of Mary, Jesus» preaching of the kingdom of God, the depiction of the liberating Christian community in Acts, and the struggle against evil in its imperialist and cosmic guise in the Book of Revelation.

New motives must be instilled; new outlooks engendered; not a few evil elements in personal, social, economic, and political structures must be challenged and changed.

Niebuhr's analysis of social sin in Moral Man and Immoral Society prepares us for the concept in liberation theology of «systemic evil.»

On the other hand, there is always the risk, in the just - because - of nature of Buddhist realization which accepts everything indiscriminately, even social and historical evil, that one's attitude toward the world will be, because of a false sameness, indifferent.43

Social action groups are excellent for couples in this stage, keeping them involved with problems and perspectives beyond themselves, while using their aggressive energy to help reduce a social evil and make it a better Social action groups are excellent for couples in this stage, keeping them involved with problems and perspectives beyond themselves, while using their aggressive energy to help reduce a social evil and make it a better social evil and make it a better world.

He called upon the Church to «repent of the sins of existing society, cast off the spell of lies protecting our social wrongs, have faith in a higher social order, and realize in ourselves a new type of Christian manhood which seems to overcome the evil in the present world, not by withdrawing from the world, but by revolutionizing it.»

He concludes that more attention to the Bible did not necessarily mean more virtuous action; that personal engagement with the Bible did result in self - sacrificing service, but also in divisive hubris, mistaken interpretations (such as the identification of America with ancient Israel), and blindness to social evils; and that Protestant spiritual individualism undercut corrupt hierarchies and supported democracy, but also promoted political excesses and violent anti-Catholicism.

In this book he argued that religion created a conscience which is quick to understand social need, that religious philanthropy gives charitably but without raising ultimate questions about the causes of social maladjustment, that religion «unifies individuals, stabilizes societies, creates social imagination and sanctifies social life; but it also perpetuates ancient evils, increases social inertia, creates illusions and preserves superstitions.

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 environmenIn 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 environmenin 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 environmenin 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 environmenin his animal heredity, in his social heritage, and in the conditions of his environmenin his social heritage, and in the conditions of his environmenin the conditions of his environment.

Just as the Church never failed in its works of charity, so it was never completely blind to the social evils and economic injustice of the day.

Its leaders did not believe that the society they were building was the Kingdom of God, but they did believe that human obedience to God could usher in a world in which many of the present social evils would be overcome.

They showed that evil may be related to vulgarity and behavior; and that the root of social evil lies in our insensitivity to other individuals [this is the key to the plot of Emma especially].

Theology has not given adequate attention to the social idealizations of evil... The new thing in the social gospel is the clearness and insistence with which it sets forth the necessity and the possibility of redeeming the historical life of humanity from the social wrongs which now pervade it... The social gospel seeks to bring men under repentance for their collective sins and to create a more sensitive and more modern conscience.

But despite the real gains in social morality that came in the wake of the abolition of the slave trade, despite the rise in the status of women, despite the benefits that came from the enactment of child - labor laws and the establishment of the welfare state, did not the nineteenth century also bequeath to us those proposed «solutions» to social ills that led to mass starvation in Russia and China, to the utopian nightmares of communism and fascism, to wars unending, and ¯ in those societies that actually managed to abolish most social evils ¯ to a hedonism that is undermining society from within?

It utilizes symbols, myths, poetry, and drama to convey trust in life and in humanity's ability to overcome the potentialities for evil inherent in heredity, environment, and social conditions.

As citizens, we need to dispense with the idea that pluralism implies an obligation to ignore or accommodate serious evil in the name of social harmony.

These so - called sympathizers who rise to defend or excuse every tyranny that prevails or social evil that persists in an Arab or Islamic country are, in effect, saying, «We would not for one moment tolerate this in our own country, but it is good enough for you, and is probably all that you are capable of achieving.»

Particularly in the realm of sexual behavior, the elite can enjoy the freedoms that the dissolution of taboos allows, while yet being shielded from the resultant social evils, most notably the collapse of family and community.

The third type of expectation to be rejected is the assurance that the major sources of social evil can be removed in such a way that the gains we make in removing them are secure.

We can appreciate the Christian absolutist who seeks to stand wholly against involvement in the evil of society; yet as he does so he must realize that those who are working for relative gains within the social order are doing a necessary work in the service of God.

The principal paths that have been followed are an apocalyptic, cataclysmic, second coming to put an end to the present world and the prophetic or social gospel kingdom that has accented the conquest of earth's evil by human effort to increase love and justice in response to God's call.

The difference lies mainly in the fact that the earlier exponents of the social gospel thought of the coming of the kingdom of God as progressive growth toward a better world through the conquest of these social evils.

In political and social thought, no Christian has ever written a more profound defense of the democratic idea and its component parts, such as the dignity of the person, the sharp distinction between society and the state, the role of practical wisdom, the common good, the transcendent anchoring of human rights, transcendent judgment upon societies, and the interplay of goodness and evil in human individuals and institutionIn political and social thought, no Christian has ever written a more profound defense of the democratic idea and its component parts, such as the dignity of the person, the sharp distinction between society and the state, the role of practical wisdom, the common good, the transcendent anchoring of human rights, transcendent judgment upon societies, and the interplay of goodness and evil in human individuals and institutionin human individuals and institutions.

Theists quite properly see the hand of God at work in major evolutionary changes such as the origin of life, but also in such everyday occurrences as the development of a fertilized egg into a cocker pup, and too in the social turmoil — including very real moral and physical evil — that accompanies economic, technological, and intellectual change.

When we think of all that has come from him in the impulse toward human freedom and dignity — the challenge of ignorance and the attempt to remedy it, the concern for and conquest of disease, the sensitivity to the needs and plight of the weak, destitute, helpless, and those in every kind of suffering, the stabilizing of the inner lives of millions of his followers around the world, and the fostering of a prophetic attack on such giant social evils as prejudice, injustice, and war — when we consider the things that have stemmed from this «penniless teacher of Nazareth,» we are dull indeed if the wonder of it does not sweep over our souls.

How many evils and horrors in our social and historical life can be accounted for simply as the result of attempts by powerful individuals to conquer or cover up their own private disgrace?

Taken up in America, this view of the kingdom spurred Christians to an attack on social evils never before taken seriously.

This illustrates what was said in Chapter 6 — that there is social evil and there is social sin, and the two must be neither identified nor too sharply separated.

It would only do so were we to understand human nature, in the manner of Rousseau, to be intrinsically good, with evil a mirage of unjust social life that will disappear with the transformation of corrupt institutions.

Though there was the note of hope through faith in God and fidelity to the call of Christ, his chapter on «The Kingdom of Evil» is starkly realistic in its portrayal of both the internal and the social barriers to the good life.

To commit to this kind of revivalism represented in Niebuhr's mind another kind of naivety that distracted from the real work of forging coalitions that could assault social evil.