Sentences with phrase «social order of society»

In other words, it is only through the coordinated activity of individual persons acting concordantly that the social order of society has any real and lasting efficacy at all.

Not exact matches

The notion of a «social licence to operate» reflects the notion that in order for a business to be successful, in the long run, the support and goodwill of society is essential.

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.

The social order will be all the more stable, the more it takes this fact into account and does not place in opposition personal interest and the interests of society as a whole, but rather seeks ways to bring them into fruitful harmony.»

According to the Kerner Commission's analysis, racist white America was similarly bereft of moral resources, such that government, rather than the institutions of civil society that had been so central to the classic civil - rights movement, had to become the principal agent of enforced social change in order to deal with the crisis of an America «moving toward two societies... separate and unequal.»

In reference to any given society the world of actual entities is to be conceived as forming a background in layers of social order, the defining characteristic becoming wider and more general as we widen the background.

Subordinate nexus, on the other hand, are groups of occasions whose character is derived exclusively from the role which they play in the structured society; hence, when and if that «level of social order» dissolves, they, too, go out of existence.

Samuel Gregg, author of award - winning titles such as Economic Thinking for the Theologically Minded, On Ordered Liberty, The Commercial Society, and The Modern Papacy (on John Paul II's and Benedict XVI's social and political thought), highlights Röpke's more humane approach to political economy.

Thus, even though actual occasions are «the final real things of which the world is made up» (PR 18/27), societies as the progressive «layers of social order» into which they are organized are clearly of equal importance for the self - constitution of the universe from moment to moment.

It deserves careful study as an example of the application of religious principles to practical social needs, moulding a comparatively primitive order of society to the shape of justice and humanity.

Morals come from an evolved social construct, or set of rules established by society in order for a group of a species to work together in harmony for the greater good of the group and therefore the individual.

Reinhold Niebuhr criticized this Pelagian vision of individuals and social orders in Moral Man and Immoral Society, replacing it with an Augustinian realism about human existence that tempered any optimism in human progress.

And this regime was, naturally, a fixed hierarchy of social power, atop which stood the gods, a little lower kings and nobles, and at the bottom slaves; the order of society, both divine and natural in provenance, was a fixed and yet somehow fragile «hierarchy within totality» that had to be preserved against the forces that surrounded it, while yet drawing on those forces for its spiritual sustenance.

That is easily observed for example in the period of transition from a feudal authoritative state and a society with a closed mental outlook, to a democratic, pluralist social order.

We see socialism as a new social and economic order in which workers and consumers control production and community residents control their neighborhoods, homes and school and the production of society is used for the benefit of all humanity, not the private profit of a few..

Again and again such thoughtful writers as Alasdair MacIntyre and Robert Bellah tell us that moral rectitude, fundamental truthfulness, and all of the other virtues and skills that make us human depend upon society: upon our having a lifelong place within a social order and contemplating the historical «narrative» that defines the social order.

Then the social - ethical task of the church would not be simply to develop strategies within the current political options — though it may certainly include that — but rather to stand as an alternative society that manifests in its own social and political life the way in which a people form themselves when truth and charity rather than survival are their first order of business.

This is clear in Whitehead's description of the natural social order: «In reference to any given society, the world of actual entities is to he conceived as forming a background in layers of social order, the defining characteristics become wider and more general as we widen the background» (PR 98 / 150).

He has a communitarian view of society, but at the same time champions individual ownership of small farms as the foundation of good social order.

Nevertheless, Whitehead's own writings on the history of society show that «peace» is unstable apart from justice and that the union of zest with peace accounts for the adventurous aim toward transcending the relative justice and injustice of any given social order.

Therefore, this society, the extensive continuum, lays down, through the massive social inheritance of its myriad generations, the first, most general limitation upon general potentiality: the limitation that each generation of actual occasions, no matter what its more special characteristics of order, shall at least exhibit the general properties

It is a vast society, the widest of all societies, which lays down the obligation on everything which is that it conform to its very general sort of social order; it socializes into its extensive mold all the individuals which arise within it, just as we in our culture «Americanize» all the children born into it.

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.

In our history, in our society, in our churches, the heterosexual box is that into which girls are pressed into ladies who should marry and who must be held within the social order as subordinate to husbands, fathers, or father - surrogates — regardless of the unique and individual capacities, needs, and desires of either women or men.

In a closed society, typified by communist and fascist countries and by states in which the agencies of government are in the hands of absolutist ecclesiastical authorities, the preservation of the social order requires that the schools be under political control, in order that the official dogmas may be taught and the will of the controlling parties may be implanted in the minds of the young.

We don't live in a secular society; we live in a pagan society that is resistant to the gospel, a gospel which calls the church to perpetual criticism of the social and political order.

In order to progress towards the ideal proposed by the religions the renunciation of selfishness by individuals at personal level should lead to a social concern for a positive loving caring for all, especially the many in dire need in our globalized society.

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.»

Indeed, our whole society instead of ordering economic matters for the sake of overall human and social well being has subordinated itself to the market as the instrument of producing wealth.

Allan argues that if God aims at the salvation of men, and men and societies are inextricably united, then there is no salvation apart from salvation of the social order, or indeed from the salvation of the world.

In moving from this well - ordered but repressive society to forms of social life which enable these dimensions of the human spirit to emerge in more concrete relationships, we must be prepared to live within conditions which are more complex, confused, and unsettling.

Social policy implied a sustained commitment of the self to «the ordering and reordering of resources and personnel of whole institutions, organizations, and movements in the context of the needs of nations, peoples, and societies.»

He seems to agree with Bracken that the creativity of individual occasions is primary and is constitutive both of enduring human persons and of societies, but unlike Lakeland his objections to the existing social order of things are melioristic and reformist rather than fundamental and hence revolutionist.

In The Great Disruption: Human Nature and the Reconstitution of Social Order, Francis Fukuyama says our society went seriously out of whack in the 1960s, chiefly because of the change in sexual roles and in employment patterns forced by the rise of the information revolution.

In a secular society in which there is no vertical relationship to some ultimately clarifying, and thus comforting, transcendent standard, one's «position» on the horizontal plane of the social order is also one's meaning, one's very self.

Reason, in other words, was not employed to transform the structures of society in the direction of a more humane and just social order, but was instead coopted to justify various power interests profiting by the status quo.

What Whitehead offers to effect this particular translation of cosmology and sociology is the reintroduction of a theory of «social custom» to serve as the founding principle of order in human society.

And even though for Whitehead human social interrelationships are primarily instinctive (owing to the «sympathetic» nature of human experience), nonetheless it requires the repetitive occurrence of inherited social activity to establish a social order stable enough to secure the continued social interaction of individuals, and therein the endurance of society as a whole.

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.

Whitehead's concept of Society thus explicitly calls attention to the essential orderliness of social relations; that is, groups of existing things are related socially because those things share a particular order among themselves.

Accordingly, the «order» of a civilized society is «genetically propagated» in terms of commonly accepted and habitually enacted social practices which are passed on from generation to generation, and thus in the most general terms a civilized society is metaphysically constituted as a «social nexus» in a fashion equivalent to that of a Society society is «genetically propagated» in terms of commonly accepted and habitually enacted social practices which are passed on from generation to generation, and thus in the most general terms a civilized society is metaphysically constituted as a «social nexus» in a fashion equivalent to that of a Society society is metaphysically constituted as a «social nexus» in a fashion equivalent to that of a Society Society per se.

And inasmuch as the individual members of society to whatever degree mutually and steadfastly enact these customs, there is an efficacious transmission, i.e., propagation, of social order throughout civilized society over time.

Then Whitehead defines an enduring object as «a society whose social order has taken on the special form of «personal order».»

A Society is, in Whitehead's scheme, a type of nexus wherein the relations between its constituents exhibit an ordered relatedness to one another, i.e., some common pattern of relations is manifest wherein the nexus takes on the additional feature of social unity which thus constitutes it as a social nexus, or in Whitehead's terms, a Society per se.

It is, he reasons, by way of the day - to - day repetition of commonly accepted and uniformly executed social practices that there arises a certain consistency, and thus persistence, of social order in society.

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.

A civilized society is, in the universal hierarchy of social order, simply a particular form of social creativity made uniquely distinctive by human effort.

While the quality of endurance does pertain to the society as a whole and not to its constituents per se, nonetheless the reality of that endurance is vested in the many who are solely responsible for bringing about the continuity of social order which ensures the endurance of civilized society.

So crucial is the factor of routine to the endurance of social order within a civilized society that Whitehead quite earnestly asserts that, «Routine is the god of every social system....

It follows too that because of the enduring continuity of its now definitive social order, the society as a whole transcends individual constituent activity and survives in its own right despite the constant changes in its membership.