Sentences with phrase «social nature as»

Maybe it's in the game's social nature as you make friends and embark on epic quests tailored for groups.

The program appeals to children's social nature as they experience and identify many of these character strengths for the first time.

Not exact matches

In a fascinating post on The Conversation blog, Maynard makes an argument that won't surprise anyone who has read any fictional account of human's interplanetary future — colonizing other planets probably won't bring out the better angels of our nature, and any attempt to put people on Mars will require overcoming serious social and political problems, such as:

Add to this truth the lightning fast and obviously very public nature of social media and mistakes become nearly inevitable — and potentially disastrous, as many companies have already found out to their great embarrassment.

As a great example of the inherently holistic nature of social marketing, Heidi relies heavily on her existing blog content to make sure that questions get a thorough response in a way that would not be possible by just answering the question on LinkedIn alone (as of this writing there's a limit of 4,000 characters for responsesAs a great example of the inherently holistic nature of social marketing, Heidi relies heavily on her existing blog content to make sure that questions get a thorough response in a way that would not be possible by just answering the question on LinkedIn alone (as of this writing there's a limit of 4,000 characters for responsesas of this writing there's a limit of 4,000 characters for responses).

As surprising as this may seem, it makes sense, considering our general social nature and concerns about preserving a sterling reputation and being universally likeAs surprising as this may seem, it makes sense, considering our general social nature and concerns about preserving a sterling reputation and being universally likeas this may seem, it makes sense, considering our general social nature and concerns about preserving a sterling reputation and being universally liked.

Due to the fixed nature of the payments, some older individuals may be able to consider Social Security payments, employment pensions, and other predictable and / or passive income sources as part of their bond pile, thus reducing or eliminating the need for bonds.

However, I'm leaving the links intact, as this helps illustrate the fleeting nature of social shares, and the importance and permanence of web pages.

In his historical blindness and moral excitability, today's same - sex marriage advocate resembles no one so much as the temperance woman who, one century ago, encouraged a social change contrary to good sense and human nature.

Yet, thinkers from Edmund Burke to Russell Kirk have shown the deeply anti-conservative bases of the social contract theory of Lockean (and Hobbesian) origin, one that is premised upon a conception of human beings as naturally «free and independent,» as autonomous individuals who are thought to exist by nature detached from a web of relationships that include family, community, Church, region, and so on.

Forasmuch as each man is a part of the human race, and human nature is something social, and has for a great and natural good, the power also of friendship; on this account God willed to create all men out of one, in order that they might be held in their society not only by likeness of kind, but also by bond of kindred.

It is not «wickedness» or «sin»... it is nature, and our evolved social skills, and need for social interaction as a species, while it has a side that is normally kept in reserve, is necessary for any species to survive.

He defends, against the Neoplatonists, the Christian understanding of human nature as intrinsically open to sociability such that the life of virtue should be a social life.

The liberation theologian does not first work out questions of the nature of God and Christ and the church in one context, such as that of the academic community, and then apply these answers to the social situation.

The amazing appeal of Chateaubriand derives from his ability to turn the privileging of nature (the great innovation at the end of the eighteenth century) into an argument for sacrality, and to legitimize the spheres of the emotional and the aesthetic as valid replacements for those of the rational and the social.

The concept of person, however, extending all the way back to its Latin roots (persona), accepts the social nature of the human individual, and the necessity of social recognition, without ever regarding the individual as reducible to these things.

It can be shown, on the contrary, that just as the natural sciences yield a comprehensive view of man, so the picture of human nature provided by the social sciences is that of a three-fold integration of body, mind, and spirit.

Not only was the individual lifted out of the social mass, but within the individual a profound discrimination was made between his nature as a mere native of this earth and his nature transformed by the divine Spirit.

The problem is that a basic tenet of classical liberalism — a tenet generally accepted in the Western world by «liberals,» as well as by many «conservatives» — is that differences regarding fundamental principles of human nature and morality are not a threat to social and political life.

Thus, the social sciences, like the natural sciences, show that man's nature and nurture in their relational as in their universal aspects, must be conceived with due regard for the inextricable interdependence of physical, mental, and spiritual factors.

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.

But for a century now people have realized that poverty is not a fate, not of the same nature as cyclones, but the result of forms of social and economic organization.

This rejection of nature is manifest in the now orthodox distinction between sex, which is «merely biological,» and gender, defined as a construct either of oppressive social norms or of the free, self - defining subject — one often finds protagonists of this revolution oscillating back and forth between those polar extremes.

It is true that he never possessed much notion of effective social reform; in «Bartleby» the urban social order is as fixed and determined as the order of Nature.

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!

Modern ecclesiology, sanctioned by Vatican II, does not start its description of the nature of the Church, like Bellarmin, with its social organization, but with the people of God, the mystical Body of Christ, primarily constituted by the unity of the justified in the Holy Spirit, the community of the redeemed, as distinct from their organization in a «society».

However, the book lacks a broad concern for the nature and power of rhetoric as a social phenomenon.

Unless we feel the effects of environmental damage directly, as do so many of the poor, or unless we are enriched by cultural perspectives that are explicitly biocentric rather than anthropocentric, as are many influenced by African, Asian, and Native American traditions, we tend to disregard nature in our social analyses and in our concept of full community.

This nostalgia has social and political dimensions as it is for the restoration of Nature from wars, devastations and conquests.

As one might expect, however, if the reformers» arguments share the strengths that come from coherence with the modern view of the nature of moral and social agency, they also suffer from the weaknesses of these views.

The public philosophy is the claim that the objective law of right, written into the nature of things, makes on citizens, as contrasted with the claims that the citizens make on the natural and social reality on which they depend.

While the action - oriented nature of mission as witness serves as a corrective means to traditional missionary paradigm, it also brings with it the tendency to limit mission to social activism.

I believe that Muller's mistake is rooted in a too facile assimilation of Hume and Burke (Burke attacked metaphysical politics and not metaphysics per se, and assuredly believed that custom as «second nature» was deeply rooted in an unchangeable human and social nature) and in a general failure to confront fully the important conservative critique of relativism and historicism.

Further, the Marxist understanding of human nature views social history as the process of the human species» selfcreation.

Rorty feels that philosophy should not be thought of as a foundation for education or politics; on the contrary, he insists that grounding social and political action on philosophical theories of human nature has done more harm than good.

Have such churches grasped the new nature of social reality as it has been created in our subconscious by television and the other mass media?

Modernity's emphasis on secularism involves three elements - a) the desacralisation of nature which produced a nature devoid of spirits preparing the way for its scientific analysis and technological control and use; b) desacralisation of society and state by liberating them from the control of established authority and laws of religion which often gave spiritual sanction to social inequality and stifled freedom of reason and conscience of persons; it was necessary to affirm freedom and equality as fundamental rights of all persons and to enable common action in politics and society by adherents of all religions and none in a religiously pluralistic society; and c) an abandonment of an eternally fixed sacred order of human society enabling ordering of secular social affairs on the basis of rational discussion.

The realization of the crucial significance of relations between persons, and of the fundamentally social nature of reality is the necessary, saving corrective of the dominance of our age by the scientific way of thinking, the results of which, as we know, may involve us in universal destruction, and by the technical mastery of things, which threatens man with the no less serious fate of dehumanization.

Insofar as the Progressives were Darwinians, we see another similarity: Darwinian conservative Larry Arnhart is one of the defenders of the goodness of our social natures in service to the species against this self - obsessed liberationism.

There can be no such thing as pure «selfishness since no self originates or exists in isolation from others and even the most subjective interest is still of a social nature.

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.

It may well be said that the [acceptance of man] in - spite - of [his sin] character of the Christian faith, by means of prophetic criticism and the «will to transform» based upon divine justice, functions as a militant element in the realm of human society and history, whereas the just - because - of [human sin and selfishness acceptance] nature of Buddhist realization,... functions as a stabilizing element running beneath all social and historical levels.

The latter sees social life as a cycle like the cycle of natural seasons which is the basic framework for life; therefore nothing new enters the scene, and any creativity that affects the harmony of life and nature is considered a spiritual evil.

They thus came naturally to him to be used as metaphors in his parables proclaiming the Kingdom of God, to an audience predominantly consisting of peasants and others who belonged to the deprived and alienated social groups.40 The images from nature, therefore, become meaningful to an audience who were in constant relationship with nature in their daily activities on the farm, with its experience of pathos and joy.

The writings of Harold Lindsell, Francis Schaefer, Bernard Ramm, Carl Henry, Clark Pinnock, Dick France, James Packer and others present a range of contradictory theological formulations on such issues as the nature of Biblical inspiration, the place of women in the church and family, the church's role in social ethics, and the Christian's response to homosexuality.

«65» In the paragraphs which follow, it becomes clear that behind Wallis's question is his belief that traditional evangelical thought has failed to deal with our fundamental human nature as social beings, choosing instead to center on the solitary individual vis - à - vis God.

These images include those that relate to human life in its social milieu as well as in the wider setting of nature.

Second, each moment of our lives makes its positive or negative contribution to God immediately upon its occurrence, as well as through the cumulative reality we call the «I.» Third, since God's consequent nature «passes back into the temporal world and qualifies this world, «157 our lives, being elements in God, also «reach back to influence the world» even apart from our direct social immortality.

The communal nature of Chinese life as depicted by de Bary resonates with Dewey's social democracy.

In the beginnings of history it was the forces of nature which were first so reflected and which in the course of further evolution underwent the most manifold and varied personifications among the various peoples... But it is not long before, side by side with the forces of nature, social forces begin to be active — forces which confront man as equally alien and at first equally inexplicable, dominating him with the same apparent natural necessity as the forces of nature themselves.