Sentences with phrase «social ordering of the world»

Not exact matches

Higher food prices, social unrest, the failure of some fragile states — even mass migrations and a challenge to the world order — could all result.

In the world of social media, you have to test everything in order to get the results you want.

I doubt we'll see a world where 100 tweets carry the same weight as 100 high - quality links in the eyes of a search engine, but since the key to a smart link campaign DOES currently involve building both social proof and great links, it's entirely probable that SEOs of the future will be link building and socially proving their butts off in order to rank.»

The world is facing many deliberate and unintended distortions of our social, economic and political order.

The new world order is basically a social change that is happening right now because of: the advent of networking and networking communications, the degree of inequality that is starting to surface across the developed worlds, the richer getting richer and the poorer getting poorer, and a number of other factors that we'll get into, but it's changing the forms governance, it is going to change the forms of institutions that haven't changed since the Breton Woods at the end of the Second World War which were predominantly US - based institutions if you would: IMF, World Bank in Washington, the United Nations in New world order is basically a social change that is happening right now because of: the advent of networking and networking communications, the degree of inequality that is starting to surface across the developed worlds, the richer getting richer and the poorer getting poorer, and a number of other factors that we'll get into, but it's changing the forms governance, it is going to change the forms of institutions that haven't changed since the Breton Woods at the end of the Second World War which were predominantly US - based institutions if you would: IMF, World Bank in Washington, the United Nations in New World War which were predominantly US - based institutions if you would: IMF, World Bank in Washington, the United Nations in New World Bank in Washington, the United Nations in New York.

Instead, each side has capitulated - each in its own way - to the philistine notion that art is necessarily about power: that all works of art, including the world's great masterpieces, are best understood as either attacks on the established social order or defenses of it....

A justified process - rooted philosophical appreciation of social canons can be taught through a pedagogical strategy that begins with their critique, that expunges them from the natural given furnishings of the immediately real in order to rediscover them as the inherited cultural accretions by which we transform the immediately real into a world of enduring meanings and human significance.

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.

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.

But it seems to me that a particular kind of story, the parabolic story, the kind of story which does not assume an ordered world but perceives order only indirectly, intermittently, and beneath the complexities of personal and social chaos, is the kind most pertinent to our times.

What ties together Shenk's different arguments is what I call the divine inversion — the many ways in which God acts contrary not merely to physical nature, but to what humans take to be the natural order of things in the social and political world.

This is an objective claim about the human mind, the dynamics of social relations, and the moral order of our world.

Service toward the poor becomes a means of rectifying social inequities rather than a theological claim as to how the world is ordered.

We can sum up what actually did become the way of Christian living in the ancient world by saying that the Christians lived in the economic, political and social orders of their time seeking new patterns but conforming to the general requirements of the common life, and accepting constituted authority except when it required idolatrous worship.

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).

Still others move from the new awareness of the intrinsic value of the world to reflection about how human beings can order their social, political, and economic lives so as to respect this value.

God the Creator in his wisdom and goodness has chosen to make a world of human freedom, of natural order, and of intricately interwoven physical and social relationships.

The «social principle,» for Buber, means the dialogical while the «political» means the necessary and ordered realm of the world of It.

The spiritual vision of modernity as we know it in ideology and practice has emphasized three aspects of realty, namely progress through differentiation and autonomy of individuality; the concept of the world as history moving towards the Future through the creativity of human rationality; and the ethos of secularism as the basis of social ordering.

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.»

If my analysis is fundamentally accurate, liberalism's endgame is unsustainable in every respect: It can not perpetually enforce order upon a collection of autonomous individuals increasingly shorn of constitutive social norms, nor can it continually provide endless material growth in a world of limits.

Whereas the Church should be a prophetic voice for justice and peace and the integrity of creation, this globalization invites the Church to neglect the core message of the Gospel, to legitimize this social order based on greed and injustice to the majority of humanity and is racist in defending the present European - made world order.

Religion seemed to be a part of the «superstructure» which sanctioned the existing order, promised rewards in heaven for enduring the pain on earth, and therefore suppressed any attempt to change the real social condition of this world.

In short, the question to which this article addresses itself might be phrased: «Is there any salvation apart from the salvation of the social order — or, for that matter, apart from the salvation of the world?»

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.

Russia is facing similar problems of spiritual order after it borrowed some of the social and cultural patterns of the Western world in the New Age period.

Then there is wisdom, human wisdom, man's intelligent ordering of his life, the serious employment of right reason, the attempt to find the proper way of life, the whole enterprise that takes form in political action and personal morality, in social work and poetry, in economic management and the building of temples, in the constant improvement of justice by changing laws, in philosophy and technology, the manifold wisdom of man which is also inscribed in the wisdom of God and which may be an expression of this wisdom, the first of all God's works that rejoiced before him when he laid the foundations of the world (Proverbs 8:22 ff.).

Words, images, and ideas must be evaluated from the perspective of the congregation in order to know what social world they will evoke.

In order to make a theological analysis of the text and the appropriateness of its world view to the gospel and to the situation of the congregation, it is important for the preacher to determine that world view and its social effects.

As I have warned so often, there is here no guarantee of any particular social good, but at least there is ground for hope that in ways beyond our present understanding the powers of the «age to come,» the work of the living Christ, the influence of the Holy Spirit, the impact of that within the church which Paul Tillich calls the «New Being» will break through many of the obstacles in the secular order to transform and transform again the kingdoms of this world.

Neo-orthodoxy holds that what the liberal expected, the transformation of the orders of this world into social orders which express and support the expression of Christian love, is precisely what we can not hope for.

In it we act, we structure the world and order every aspect of our social life.

But today we need new visions of a perfected social order, a planetary society in which all men have equal access to the means of human fulfillment in a world brotherhood at peace with nature and with God.

Rather, Waldstein has in mind a world in which «spiritual and temporal authority cooperated together within a single social whole for the establishment of an earthly peace, ordered to eternal salvation.»

This was Christian in the sense that the law of love on the one hand and the Christian awareness of the law of self - love as an ubiquitous and persistent force describe the upper and lower limits of a social order in a sinful world.

The UN world order is based on human rights and the toleration of national, ideological, cultural and social differences.

It sprang from a desire not to emphasize the Messianic realm but to circumscribe it; it originated in a more spiritual conception of the world's finale than could be satisfied by a nationalistic victory or by any kind of social order imaginable on earth.

Finally the assembly agreed on a number of guidelines for a new information order, including: the elimination of the imbalances and inequities brought on by media monopolies; a «better balanced dissemination of information and ideas»; freedom of the press and of information; and respect for each people's cultural identity and its right to inform the world about its «interests, aspirations and social and cultural values.

But one thing is certain, and it appears to me that its recognition in theory, and acceptance in practice, must be the sine qua non of any valid discussion and effective action affecting the political, economic and moral ordering of the present world: this is that nothing, absolutely nothing — we may as well make up our minds to it — can arrest the progress of social Man towards ever greater interdependence and cohesion.

«Since there is no Supreme Arche as source of meaning and value, there is no need to set the world right... Unless we free ourselves from the bias that forces us to conceive the Cosmos as a single - ordered world which it is our responsibility to recreate in social and political dimensions, we shall surely not escape the temptation to exploit the instrumental power born of our narrow and perverse anthropocentrism for totalitarian ends (EI 251).

That past world, and especially his own personal past, not only presents Simpson with certain data — and this any realistic phenomenology of experience must recognize — sets itself forth as desirous of certain conceptual syntheses of those data and their implied concrete expressions, e.g., honesty, respect for social order, obedience to duly established authority, etc..

Moreover, in a follow - up comment a few sentences later, the field - metaphor also figures: «the world of actual entities is to be conceived as forming a background in layers of social order, the defining characteristics becoming wider and more general as we widen the background» (90).

Considering them in reversed order, it is plain that the great prophets and Jesus insistently drove back the moral problem into the inner quality of personal life The prophetic leaders of Israel were as much interested as any members of the nation in the success of the social group; the beginning and end of their thought was Israel redeemed, purified, and fulfilling her mission in the world.

This is particularly important in the light of the fact that current democratization processes (the «new world order» processes) tend to delegate important areas of social life to private rather than to public control and accountability.

Yet people living in the non-Western world do want growth, progress, social order, security, which were supposed to result from theputative establishment of modern democracy.

From 1980 - 82 he was Chair of the Church of England Board of Social Responsibility; and from 1983 - 86 he was a member of the Standing Commission of Faith and Order of the World Council of Churches.

The social world in which we are each embedded and in which our personalities are shaped provides us with all sorts of opportunities to perform our heroics in order to feel significant before others.

Often the exceptionally imaginative and creative people are the ones most vulnerable to persecution, since through them even newer and more disturbing dreams of a still better world enter the arena of our social consciousness, stirring up criticism of the present order and making obsolete our plans for a new society.

Of course, Troeltsch still had to go through World War I, see his church changed, and serve in a revolutionary government before his last thought on social order was written.

Outwardly, we face the collapse of the social order over a large part of what was the civilized world — a collapse which involves all of us more or less.