Sentences with phrase «social theory which»

Not exact matches

Google even offers a Google Customer Reviews Badge that you can include on your website, which in theory should help provide social proof that can help boost conversions and win you more customers.

The CEO then added that his answer meant «no» in terms of the conspiracy theory that keeps getting passed around, but noted that the social network does allow users to record videos, which have an audio component.

The vast enlargement of the physical cosmos, the evolutionary origin of man, materialistic theories which endeavor to explain him, brutality of social life involving low conceptions of him, the innumerable masses of men such that old cynicisms gain new force,

I have a theory that SBNRs are so because one or more or a combination of the following: (1) they can't justify their spiritual texts - and so they try to remove themselves from gory genocidal tales, misogyny and anecdotal professions of a man / god, (2) can't defend and are turned off by organized religious history (which encompasses the overwhelming majority of spiritual experiences)- which is simply rife with cruelty, criminal behavior and even modern day cruel - ignorant ostracization, (3) are unable to separate ethics from their respective religious moral code - they, like many theists on this board, wouldn't know how to think ethically because they think the genesis of morality resides in their respective spiritual guides / traditions and (4) are unable to separate from the communal (social) benefits of their respective religion (many atheists aren't either).

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!

Accordingly, the remainder of this essay will proceed as follows: I will first seek to show that the meta - ethical character of every claim to moral validity includes a principle of social action by which a universal community of rights is constituted, so that no moral theory can be valid if it is inconsistent with these rights.

Focusing on schizophrenia as a particular exemplar of this change, Luhrmann examines the evolution of psychiatry from psychoanalysis (mental illnesses are caused by emotional conflict) to a purely biomedical scheme (mental illnesses are caused by genes) to present theories, which incorporate both the biological and the social causes (and treatments) of mental illness.

In this theory, social pluralism, which is commonly thought to be hostile to religion, is in fact the best friend of religious flourishing.

In contrast to the classical Western neglect of the beautiful ones, there is the Hartshornean theory of «contributionism» which, like traditional African thought, maintains that, given a social conception of human existence, «the rational aim of the individual must in principle transcend any mere good of that individual» (EA 188).

Thus we have social contract theory, which allows each side to argue for their moral position until one side establishes a majority, and society accepts the position.

Lentricchia, whose earlier work earned him the epithet «the Dirty Harry of literary theory, is the author of Criticism and Social Change (1983), which urges us to regard all literature as «the most devious of rhetorical discourses (writing with political designs upon us all), either in opposition to or in complicity with the power in place.»

For all of his declared sympathy towards Dewey's approach, Rorty's neo-pragmatism can be said to contain «neither the creative ambition nor the engaged activism of Dewey's historical theory of inquiry and reflective intelligence which is in part, a theory of social reform and amelioration» (PAP 271).

In 1934 he published Reflections on the End of an Era, in which he continued to argue for a realistic political theory that would set power against power and bring about a more just social system.

The recent work of German sociologist Jurgen Habermas, in which questions about the formal characteristics of social systems in general and the dynamics of the lifeworld are the focus, exhibits a clear preference for deductive theory of a prescriptive sort.13 Habermas has drawn eclectically from modernization theory and Marxism to create what he calls a reconstructive model of cultural evolution.

Theories of modernization, despite the rather serious attacks to which they have been subjected in recent years, have been so prominent in the social sciences, and have played such an important role in our thinking about social change, that any effort to consider the changing relations between states and religious institutions must begin here.

In a society in which a rational approach to social theory and the social sciences in general is increasingly dominant, the church must be able to take part in these discussions.

In social theory and its implementation in social structures, of which Marxism may serve for an example, we may observe the same sort of movement.

The theory of evolution is considered too pervasive by the Catholic Church, which seems above all to beworried about the influence of «social Darwinism» and the evolutionist theories concerning economic matters and medical ethics.

Although Pius XII was influenced by the fundamental changes in economic theory initiated by Keynes, it was not until Pope John XXIII in 1961 published Mater et Magistra (Mother and Teacher) that a new methodology and the identification of the problem of «development» emerged, requiring substantial changes in the social teaching of the Church which were expressed in Pacem in Terris (Peace throughout the World) in 1963.

I thought Evangel readers would appreciate knowing about my Christianity Today interview with James Davison Hunter, Professor of Religion, Culture, and Social Theory at the University of Virginia and author of To Change the World: The Irony, Tragedy and Possibility of Christianity in the Late Modern World (Oxford, 2010), which promises to be the most important book written on Christian cultural engagement in the last 50 years.

The concept of the common good is at the center of its definition, and the idea of a social body, of a social universal, really existing by itself, contrary to all nominalist or individualist theory, is implicit in the descriptions which the popes give of social justice.

By a plural society is meant one «comprising two or more elements or social orders which live side by side, yet without mingling, in one political unit» (Politics in Plural Societies: A Theory of Democratic Instability, by Alvin Rabushka and Kenneth A. Shepsle [Merrill, 1972].

If I were choosing recent books in this area which most deserve to be read outside the country, I would start with Oliver O'Donovan's political theology in The Desire of the Nations; John Milbank's critique of the social sciences in Theology and Social Theory; Timothy Gorringe's provocative political reading of Karl Barth in Karl Barth: Against Hegemony; Peter Sedgwick's The Market Economy and Christian Ethics; Michael Banner's Christian Ethics and Contemporary Moral Problems; Duncan Forrester's Christian Justice and Public Policy; and Timothy Jenkins's Religion in Everyday Life: An Ethnographic Approach, which argues with a dense interweaving of theory and empirical study for a social anthropological approach to English religion which has learned much from thesocial sciences in Theology and Social Theory; Timothy Gorringe's provocative political reading of Karl Barth in Karl Barth: Against Hegemony; Peter Sedgwick's The Market Economy and Christian Ethics; Michael Banner's Christian Ethics and Contemporary Moral Problems; Duncan Forrester's Christian Justice and Public Policy; and Timothy Jenkins's Religion in Everyday Life: An Ethnographic Approach, which argues with a dense interweaving of theory and empirical study for a social anthropological approach to English religion which has learned much from theSocial Theory; Timothy Gorringe's provocative political reading of Karl Barth in Karl Barth: Against Hegemony; Peter Sedgwick's The Market Economy and Christian Ethics; Michael Banner's Christian Ethics and Contemporary Moral Problems; Duncan Forrester's Christian Justice and Public Policy; and Timothy Jenkins's Religion in Everyday Life: An Ethnographic Approach, which argues with a dense interweaving of theory and empirical study for a social anthropological approach to English religion which has learned much from theTheory; Timothy Gorringe's provocative political reading of Karl Barth in Karl Barth: Against Hegemony; Peter Sedgwick's The Market Economy and Christian Ethics; Michael Banner's Christian Ethics and Contemporary Moral Problems; Duncan Forrester's Christian Justice and Public Policy; and Timothy Jenkins's Religion in Everyday Life: An Ethnographic Approach, which argues with a dense interweaving of theory and empirical study for a social anthropological approach to English religion which has learned much from thetheory and empirical study for a social anthropological approach to English religion which has learned much from thesocial anthropological approach to English religion which has learned much from theology.

Precisely with regard to these transitional situations which, in view of the present deficits in ecological and social - technological theory, particularly become the center of cultural attention, Whitehead has set new tasks.

Political theory needs to deal as much or more with the question of the type of social change that is itself healthy as with the question of the goal that is being sought through such changes or the principles to which one supposes changes should conform.

41 The pattern in this section of formulating Christian principles by which both capitalist and Marxist theory and practice are to be judged parallels the work of Peter Berger in Pyramids of Sacrifice; Political Ethics and Social Change (New York: Basic Books, 1974).

Mosse carefully distinguishes German National Socialism» in which a virulent racist ideology, drawing on social Darwinism, anti «Semitism, and various nineteenth «century racialist theories, wedded itself to nationalism» from other forms of fascism that downplayed or shunned racism.

Thomism thus had a developmental style in response to modern social theory, which developments supported and built upon Rerum Novarum (1891).

Whitehead repudiates the laissez - faire individualism of the Enlightenment.6 Whereas ancient societies failed to perceive man as an individual, social contract theory neglects man s essential sociality, which is more primal than his individuality: contract presupposes custom.

However, in light of changing social realities in which mothers play an increasingly larger role in providing financially for their children, more research is being done on the role of fathers in attachment theory.

When judging the merits of any theory regarding human development, it is important to consider the social context in which the theory gains wide acceptance.

Stakeholders» input was integrated into development of A Healthy Start for Minnesota Children: Supporting Opportunities for Life - Long Health, a theory of change that depicts how public understanding, health in all policies, and community innovation lead to 1) safe, stable, nurturing relationships and environments and 2) social and economic security, which in turn will help the state achieve its ultimate outcome — that every Minnesota child, prenatal to age three years, will thrive in their family and community and achieve their full potential regardless of their race, where they live, or their family's income.

The second process of analysis used the element of Social Cognitive Theory and the Health Belief Model as an analytical framework from which identified themes were considered.

Models provide a kind of map for thinking about the overall direction of political change, which is undeniably useful, but these theories require considerable fleshing out in terms of their understanding of social life.

As it has proved impossible to wholly separate political, economic, and social concerns in analysing the background to the riots, only a truly cross-disciplinary account — for instance, one rooted in a sociologically - informed theory of political economy — can hope to have the necessary tools to fully capture and interpret the societal phenomena from which the riots derive.

One of the main problems that I was confronted with on - site, and one which many social scientists encounter too, is that «traditional» Western theory and methodology adequately prepare undergraduate and graduate students for carrying out research in their own societies, but neither prepare them for dealing with difficult research circumstances, nor do they train students for conflict areas in post-traumatic societies.Such history (and political science) courses seem to be functional and have roots in European reality.

The book focuses on how social media allow new, «tiny acts» of political participation (liking, tweeting, viewing, following, signing petitions and so on), which turn social movement theory around.

Although the terms political philosophy and political theory are used rather indiscriminately, those who think of themselves as political philosophers tend to link what they do closely to philosophical and moral principles; while those who call themselves political theorists tend to appeal to facts about the world and to the way in which the structures and processes of social and political life limit the possibilities for the realisation of those principles by political agency.

The report draws on government and trade statistics, academic evidence and economic theory to challenge arguments that the health and social benefits of reducing alcohol consumption are likely to come at a cost to the economy, finding: · Any reduction in employment and income resulting from lower spending on alcohol would be offset by spending on other goods · Econometric analysis of US states suggests that a 10 % decrease in alcohol consumption is associated with a 0.4 % increase in per capita income growth · Lower alcohol consumption could also reduce the economic costs of impaired workplace productivity, alcohol - related sickness, unemployment and premature death, which are estimated to cost the UK # 8 - 11 billion a year The analysis comes at a timely moment, with health groups urging the Chancellor to raise alcohol duty in next month's Budget.

In the decades that followed, the use of the term «neoliberal» tended to refer to theories which diverged from the more laissez - faire doctrine of classical liberalism and which promoted instead a market economy under the guidance and rules of a strong state, a model which came to be known as the social market economy.

According to psychological theory, every person has a social identity, which depends on being a member of various groups.

If Pagel's theory is correct, the success of the human race largely depended on culture, which spawned not just from neural connections within the brain but also from the social connections people made within their communities.

According to cultural theory, each group selects risks which seem useful for maintaining its own social organisation.

This loss, however, is not necessarily a bad thing (according to Hoekzema, «the localization was quite remarkable»); it occurred in brain regions involved in social cognition, particularly in the network dedicated to theory of mind, which helps us think about what is going on in someone else's mind — regions that had the strongest response when mothers looked at photos of their infants.

Follow up research by social scientists across the United States supported the theory, which developed into something of an iron law: the more siblings you have, the less education you will obtain.

«The results indicated that changes in social relationships are dependent not only on two individuals, but significantly on third parties, which underscores the importance of structural balance theory in explaining the evolution of complex natural social systems,» Ilany said, who was a doctoral student at Tel Aviv University when the research was begun.

The authors used functional magnetic resonance imaging to investigate connectivity in two brain networks involved in social processing: theory of mind (ToM, otherwise known as the mentalizing system, which allows an individual to infer what others are thinking, their beliefs, their intentions) and the mirror neuron system (MNS, which allows people to understand the meanings and actions of others by simulating and replicating them).

Although skeptics have challenged theories of social contagion, he cites real - life examples in politics, finance and his own research on cheating, which shows that dishonesty can become the norm when a group practices it openly.

Both studies support Charles Darwin's 19th - century theories on the evolution of emotion, which hypothesized that our expressions originated for sensory function rather than social communication.

Since then, research into attachment theory has been greatly expanded and, because of the social and cognitive mechanisms which are activated during development, attachment styles tend to be quite stable.