Sentences with phrase «social human institution»

Marriage is the first social human institution seen in Scripture, as Adam and Eve serve as the paradigm for future communions joined in God's sight, to love one another and be unified physically and spiritually, leaving their parents and joining together.

Not exact matches

The all - powerful multilateral institutions are not concerned about the satisfaction of human and social needs.

A people - friendly market, he further states, is a social institution, used deliberately under human direction and control; the dictum «leave it to the market has no place here».11

The supernatural element in human life, whether it comes to us through conscience as human beings or through the Spirit as believers, is not to be located externally in the world of nature and social institutions (as for Taylor and MacIntyre), nor internally (as for the Romantics), but in the interaction of the individual with his world.

The family is a divine institution that stands at the foundation of life of the human person as the prototype of every social order.»

From the perspective of theology as we understand it, all human divisions, systems, social and political institutions, all philosophical thoughts, find themselves on the same level, on the side of the created world in its corruption and promise.

Therefore, the entreaty of Latin America is for liberation from cultural domination, economic exploitation, military regression, social marginalization and political imperialism; it is an appeal for fairness in international trade and the establishment of a social order that promotes human dignity, respects democratic institutions and guarantees an equitable distribution of wealth.

He shows us that our sense of the alternatives — that we must choose between the Jesus of history and the Christ of faith, between prophet and institution, between catastrophic kingdom and inner kingdom between being political and being sectarian, between the individual and the social — derives not from categories intrinsic to the human condition but from a depoliticization of salvation that has made Christianity a faithful servant of the status quo.

Meanwhile, Protestant thought, influenced by the moral idealism and historical optimism of the eighteenth and nineteenth centuries, followed a similar course but moved closer and closer to a form of utopian pacifism in which war would be eliminated because of the increasing perfection of human social institutions.

From David Hume and Edmund Burke to Michael Oakeshott and Friedrich Hayek (each of whom is amply represented and thoughtfully commented upon in this book) conservative theorists have criticized «contractualist» and «constructivist» approaches to political life that ignore the dependence of the social fabric upon institutions, customs, and habits that are not the product of human design.

Granted that religious forms and institutions, like other fields of human and cultural activity, are conditioned by the nature, atmosphere, and dynamics of a given society, to what extent does religion contribute to the cohesion of a social group and to the dynamics of its development and history?

Rightly understood, marriage is one of those social institutions that exist «prior» to the state: prior in terms of time (marriage existed before the state), and prior in terms of the deep truths embedded in the human condition.

Lindblom pushes us to ask how the market can work alongside other institutions to achieve social conditions that guarantee each person's human dignity.

Families are a human necessity, a social institution found in all cultures in some form.

When either our animal or our primeval ancestors were not given the responsibility for our plight the blame was shifted to the social institutions which corrupt human nature.

Niebuhr ascribed to human communities and social institutions the possibility of renewal through grace.

As «social» as the coordinate processes of weaving one's own life from strands taken from the lives of others and giving one's own life as a strand to be woven into their lives, and as the universal essence of actual events, the single principle of love is the master key to the understanding of both facts and values.37 He denies that any human institutions, churches included, could be infallible; but he affirms that we can infallibly know «the appropriateness of love.

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 institutions.

Christian anthropology's emphasis on human personhood fulfilling itself in interaction with persons, leads it to give priority to preserve and develop small - scale social institutions which enable face to face relations to promote personal values and humanize people.

For some, valuing the congregation is an outgrowth of their Christian faith; for others, the congregation is simply the most interesting social institution that they've ever got their hands on; for still others, the local church body is a microcosm of the human condition.

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.

We build up the social institutions by which human history is slowly, very slowly, transformed into God's own image.

A great deal of our contemporary problem about «love perfectionism» centers in the attempt to ground ethics either in human nature or in the structure of social institutions.

As we will see below, the all - powerful multilateral institutions are not concerned about the satisfaction of human and social needs.

The idea of human rights has thus to extend to the social institutions (the institutional arrangements) that would facilitate the realization of fundamental standards.

The morality of law and the coercive institution of the State to enforce legal justice are expressions of this imperfect morality at the level of self - alienated social existence of human beings.

The modern, secular version of this view sees evil as a product of human institutions and social structures which can be overcome by human solutions.

Before dismissing Augustine as being ancient, his dilemma as being archaic and his solutions as being irrelevant, it is well that we take a close look at what has been happening in secular education and also at the relationship between human / social studies in secular institutions on the one hand and Christian institutions on the other.

Whatever their differences, the greatest of modern Italian novelists — Manzoni, Verga, Moravia, Silone, Lampedusa — share a fundamental pessimism about the human capacity to alter social institutions.

Turning first to the Asian values claims, I offer a four-fold critique of the these culture - based claims: first, I will briefly address the Asian values claim on a substantive level; second, I will address a related cultural prerequisites argument which seeks to disqualify some societies from realization of democracy and human rights; third, I will consider claims made on behalf of community or communitarian values in the East Asian context; and fourth, a recent shift to concern with institutions and their role in social transformation will be considered as a prelude to the constitutionalist argument addressed in the second half of this essay.

This new institutionalism has sought to determine how institutions can serve the purposes of social transformation that adhere to the democratization and human rights processes (Thelen and Steinmo, 1992).

Since these passages imply an analogy between social institutions and actual occasions, it is clear that for Whitehead human societies exemplify the basic features of his metaphysics.

Whitehead concludes that «for the purpose of understanding social institutions, this crude threefold division of human nature is required: Instinct, Intelligence, Wisdom» (AI 59).

Marriage creates a unique social union not based on blood relations or common descent («a man leaves his father and his mother and cleaves to his wife»); thus marriage is also the primordial institution of human society.

The report finds makes a list of recommendations for business, industry, professional bodies and government, namely: Construction businesses · Focus on better human resource management · Introduce and / or expand mentoring schemes · Boost investment in training · Develop talent from the trades as potential managers and professionals · Engage with the community and local education establishments Industry · Rally around social mobility as a collective theme · Promote better human resource management and support the effort of businesses · Promote and develop the UK as an international hub of construction excellence · Support diversity and schemes that widen access to management and the professions · Emphasise and spread understanding of the built environment's impact on social mobility Professional bodies and institutions · Drive the aspirations of Professions for Good for promoting social mobility and diversity · Support wider access to the professions and support those from less - privileged backgrounds · Promote and develop the UK as an international hub of construction excellence · Emphasise and spread understanding of the built environment's impact on social mobility · Provide greater routes for degree - level learning among those working within construction Government · Produce with urgency a plan to boost the UK as an international hub of construction excellence, as a core part of the Industrial Strategy · Provide greater funding to support the travel costs of apprentices · Support wider access to the professions and support those from less - privileged backgrounds · Place greater weight in project appraisal on the impact the built environment has on social mobility The report is being formally launched at an event in the House of Commons later today.

We must come together in a new partnership with our faith - based institutions, civil society, businesses and government to create a powerful locomotive for transformation so that our President's coordinated program of economic and social development policies will create «an optimistic, self - confident and prosperous nation through the creative exploitation of our human and natural resources and operating within a democratic, open and fair society in which mutual trust and economic opportunities exist for all.»

The roles of routines and automatisms in social life and the human psyche have most been relegated from the domain of politics, a field abstractly reserved to institutions and individuals that assumingly value the virtues of agency and rationality.

On such missions, they assess treatment practices and human rights conditions in psychiatric institutions and other social service programs.

In order for small, roving bands of nomadic humans to evolve into the organised societies we see today, social institutions such as government, a justice system and formal education needed to develop.

Human societies are characterized by patterns of relationships (social relations) between individuals who share a distinctive culture and institutions; a given society may be described as the sum total of such relationships among its constituent members.

Xie notes that similar favoritism in science has been found in studies of other cultures, and emphasizes that this latest work «remind [s] us that science is ultimately a social institution affecting, and affected by, human behavior.»

The first is that «science is a social institution, with a mission and «baggage» like all other social institutions created by human beings,» he said.

«I'm sure the institutions believe that these types of messages are going to have positive effects for all the families — for the low - SES students and their families and for the other members of the university community,» said Mesmin Destin, senior author of the studies and assistant professor of human development and social policy in the School of Education and Social Policy and of psychology in Weisocial policy in the School of Education and Social Policy and of psychology in WeiSocial Policy and of psychology in Weinberg.

Research in the social, behavioral and economic sciences (SBE) builds fundamental knowledge of human behavior, interactions, and social and economic systems, as well as organizations and institutions.

Long - term risks can arise from purely social causes (e.g., those associated with political or economic institutions, violence, and technology), but often arise from the interaction of humans with the Earth system (e.g., climate change; ozone depletion; resource depletion; pandemics; flood and seismic risk in areas subject to increasing development).

These groundbreakers support innovative efforts so that schools and other educational institutions contribute to peace, progress, social development, developing opportunity, understanding and the expansion of all human capabilities and talents.

www.whiteband.org «Challenging the institutions and processes that perpetuate poverty and inequality across the world to defend and promote human rights, gender justice, social justice and security needed for survival and peace» The Global Call to Action Against Poverty (GCAP) is a growing alliance that brings together trade unions, INGOs, the women's and youth movements, -LSB-...]

International Human Rights Observer (IHRO) working together with Governments, United Nations and other International institutions to promote and protect the basic fundamental human rights of the masses declared in the universal charter of human rights of United Nations to build a global village of lasting peace, social, and economic justice and development for the 21st cenHuman Rights Observer (IHRO) working together with Governments, United Nations and other International institutions to promote and protect the basic fundamental human rights of the masses declared in the universal charter of human rights of United Nations to build a global village of lasting peace, social, and economic justice and development for the 21st cenhuman rights of the masses declared in the universal charter of human rights of United Nations to build a global village of lasting peace, social, and economic justice and development for the 21st cenhuman rights of United Nations to build a global village of lasting peace, social, and economic justice and development for the 21st century.

The standard of political and moral performance required to consider should be the following: 1) increase of solidarity among the inhabitants of the country; 2) increase in the practice of social justice by organs of government and civil society; 3) increase in the distribution of income and wealth among the population; 4) increase of measures to preserve and care for nature; 5) increase in policies for integral development of education in accordance with the highest human values; 6) advances in the realization of the collective will of the citizens; 7) improvement of political institutions; 8) success in combating corruption measured by its reduction; 9) increase in the exercise of citizenship with the effective participation of citizens in government decisions and fight for expansion of their rights; and 10) increase of contribution of public and private organizations to the political, economic, social and environmental development of the country.

The mission of the American Federation of Teachers is, «to improve the lives of our members and their families; to give voice to their legitimate professional, economic and social aspirations; to strengthen the institutions in which we work; to improve the quality of the services we provide; to bring together all members to assist and support one another, and to promote democracy, human rights and freedom in our union, in our nation and throughout the world.»