Sentences with phrase «social power structures»

Access to information and the means to communicate define who has power and who doesn't and determine one's «place» in social power structures.

Honesty really has become the best policy no matter how clever or well - established we are in hierarchical social power structure!

Not exact matches

The essays collected in the latest of the pop culture and philosophy series offer insights about how Nietzsche's exploration of the positive power of active forgetting can illuminate the Draper, Pete Campbell and Peggy Olson characters; a comparison between the social structure of Sterling Cooper and an Aristotelian definition of friendship; and a glimpse into the Existential Void of Roger Sterling.

Mahatma Gandhi, Martin Luther King, and other like - minded apostles of social change, and their followers, have been effective in challenging the prevailing power structure because they did not merely appeal to reason and high purposes.

Each social position carries with it certain rights, privileges, and responsibilities, and the pattern of social positions determines the power structure of the society.

Although I agree that the maximum distribution of power and decision - making is desirable and growth - producing, it is clear that some structured authority is also essential in all social systems.

Precisely because a theological school is an institutionalized set of practices, it will have within itself some particular structure of social and political power.

Every structure of secular life both present and to come is called into question by hope, because this is the anticipation of what is not in our power, and the historical and social act of hope is realized in this calling into question, though not entirely.

He calls attention to (1) the degeneration in syncretism of the old Yahweh faith prior to the appearance of the eighth - century prophets; (2) a kind of «emancipation» from Yahweh in increasing dependence upon the maturing structure of the political state; and (3) the dissolution of the old tribal social order with the shift of economic power to the cities, the increasing inability of the farmer, because of the burdens of heavy taxation, to maintain himself as a free man, and the growing concentration of land in the hands of a few wealthy urbanites (cf. Isa.

George Will zeroes in on the cause in no uncertain terms: «Karl Marx, who had a Reaganesque respect for capitalism's transforming power, got one thing right: Capitalism undermines traditional social structures and values; it is a relentless engine of change, a revolutionary inflamer of appetites, enlarger of expectations, diminisher of patience.»

The structure of power is today not compatible with freedom for men and the care of the earth; rather it is the social organization by which men are denied freedom and the earth defiled.

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.

Justice is the mediating principle between absolute love and the power principles of society — the relative embodiment of love in social structures.

It has sometimes made the false assumption that where men have the spirit of love they can be indifferent to the structure of power in their social relationship.

His endorsement of the social status quo and the dominant power structure endeared him to the nation «s political and economic elites.

The objective here is to humanize the structures which govern the media, both by encouraging persons within the industry to «do well by doing good,» and by insisting that the social and economic powers of the industry must be counterbalanced by governmental power which politically expresses the concern of citizens for the general public welfare.

The objective here is to humanize the structures which govern the mass media, both by encouraging persons within the industry to «do well by doing good,» and by insisting that the social and economic powers of the media must be counterbalanced by other kinds of power which express the concerns of citizens for the general welfare.

But we have also seen that this is done at the cost of losing direct effectiveness in the guidance, restraint, and judgment of the structures of power which shape the social order.

But if, on the other hand, we refuse to regard human socialization as anything more than a chance arrangement, a modus vivendi lacking all power of internal growth, then (excepting, at the most, a few elementary rules safeguarding the living - space of the individual) we find the whole structure of politico - economico - social relations reduced to an arbitrary system of conventional and temporary expedients.

Thus we now recognize not only that we have the power in principle to transform these structures so that they more nearly allow for the realization of all relevant interests but also that it is in the deeper interest of all creatures that there be a social and cultural order that frees each of them to realize its interests as fully as possible in solidarity with all the others.

Such awareness will include a prophetic criticism of American feminism when it is too narrow in scope, when it demands that the power of determining and directing social goals and structures be shared with middle - and upper - class American women while other women and groups are still excluded from that realization.

M.M. Thomas points out, «While technological advance, agricultural and industrial development and modernisation of social structures are necessary they accentuate the pathological exploitative characteristics of traditional society by destroying their traditional humanising aspects, if traditional power - structures and the social institutions in which they are embodied remain unchanged.»

Still less was it a social contract — a voluntary surrender of power order to delegate authority to a sovereign — as envisaged by Hobbes Rousseau.5 The covenant was more of a command than a bargain, stemming from the inherent, undelegated authority of Yahweh over the total structure of existence.

And a congregation is itself a social space defined and structured by certain arrangements of responsibility, power, and status.

In the early Christian resistance, martyrdom did not directly involve opposition to the social or power structures.

And when you attach an angry God to an authoritarian power structure, be that in the Church or in civil government, you have a recipe for real social calamity.

There are a lot of debates in the humanities about the relative influence of agency (the will and power of individuals), institutions, and structure (a more abstract concepts including things like social norms and expectations which are not formalized).

Therefore while keeping love as the essence of humanness and, therefore, the criterion and goal of all human endeavor, human society today has to eschew utopianism and organize itself as power - structures based on a sense of the moral law of structural justice and utilize even the coercive legal sanctions of the state to preserve social peace and protect the weaker sections of society in a balance of order, freedom and justice.

The history of Christianity exhibits quite a variety of these arrangements of responsibility, power, and status that structure congregations social space.

The principalities and powers that oppose God come to expression in the social forces that social structures embody.

As the social structure became more complicated, with increasing power in the hands of a few and increasing uncertainty in the status of the many, economic inequality became more, rather than less, pronounced and the slave system was alike more firmly established and more ethically troublesome.

In fact the fundamental rights of the citizen require that all traditional communities change, breaking traditional hierarchies and patriarchies, to bring about social justice by giving the dalits, the tribals and the women who were excluded from the traditional power - structures of society, fuller participation in the power - structures; and the State is called upon to assist it by suitable legislation and other means.

Therefore while keeping love as the essence of humanness and therefore the criterion and goal of all human endeavour, human society today has to eschew utopianism and organize itself as power - structures based on a sense of the moral law of structural justice and utilize even the coercive legal sanctions of the State to preserve social peace and protect the weaker sections of society in a balance of order.

The language of the Hebrew Bible does not often seek to legitimate an existing social order but rather attempts to undercut a debilitating power structure.

The principalities and powers (archais and exousiais) 1 may be understood as the working of inner spiritual aspects of institutions as well as the outer manifestations of social systems and political structures.

Even so, it may serve at least as a clue to alien social structures, the principalities and powers, that are to be found within our own culture.

Out of praxis that aims at transforming oppressive social power arrangements arise fresh theoretical understandings of the structure and dynamics of oppressive relationships within society.

By insisting on the moral value of increasing natural and social complexity, he overlooks a historical trend which has been identified by many, most notably Reinhold Niebuhr: the more organized and highly structured the group or state, the greater is its hypocrisy and abuse» of power.

Jesus was in the business of turning hierarchies and power structures on their head, so why does he resort to conventional social structures to make this point to the disciples?

While technological advance, agricultural and industrial development and modernization of social structures are necessary, they accentuate the pathological exploitative characteristics of traditional society while destroying their traditional humanizing aspects, if the traditional power structures and the social institutions in which they are embodied remain unchanged.26

Myth sanctions the existing social order and justifies its status system and power structure, providing a rationale for social and political institutions — from kinship to kingship.

It is easy, of course, once a conceptual dualism of this kind has been established, to argue that culture can not be understood sociologically unless it is «explained» in terms of social structure — unless the «sources» or «causes» of religious beliefs are located within such obdurate features of the social world as class interests, power relations, social networks, family backgrounds, and the like.

In the form they're implemented they reinforce the existing structures of social power.

But Brittan, who agreed with John Major's decision to secure an opt - out from the social chapter in the 1991 Maastricht treaty, believes Cameron would be wrong to overplay his hand in treaty negotiations by demanding repatriation of powers in exchange for supporting new eurozone structures.

It is about how to accelerate the achievements of our collective desires for shared prosperity; it is about how to give power back to our people, the electorate; it is about how to reduce social exclusion; it is about unimpeded access to jobs, healthcare delivery, education; It's about changing the structure of the economy; it's about placing emphasis and I mean more emphasis on industry and value addition.

The potential power of structural balance theory is its ability to predict patterns in the structure of the whole social network and also predict changes that occur over time, as unstable triads are expected to change to stable ones.

In society at large, however, novators were treated with suspicion; subject to life imprisonment (or worse)-- their ideas seen to undermine existing social, political and religious power structures.

All the film's allusions to power structures, dominant ideologies and seismic social change are engaged in this one crucial scene, which re-frames everything that has come before.

At Fenway High School in Boston, an in - district Pilot school with freedom over curriculum and assessment, the curriculum often embraces critical pedagogy, or examining problems within social contexts and power structures, taking constructive action, and reflecting.

Classroom design is part of the social environment, along with the teacher / student power structure, the popularity dynamics within a peer group and many other factors.