Sentences with phrase «social unity which»

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.

Not exact matches

It is as if Benedict is bringing back into play the long - neglected lessons of St. Augustine to Catholic Social Thought — re-presenting, as it were, The City of God — that is, the City of that caritas which the Divine Persons gratuitously pour into the human heart, that it might cast the burning desire for human unity into the kindling of hundreds of millions of parched hearts.

For Holloway this flows from the fact that «in a mysterious way, God has united himself to every man» -LCB- Gaudium et Spes 22), and this unity is also a visible, social reality in the Body of Christ which is the Church.

These, then, are the several levels of unity that bind together the diverse topics of the chapters to follow: first, the curriculum of education; second, the major problems of contemporary civilization; third, the values by which education is seen as a moral enterprise; and fourth, a concept of value as devotion to worth rather than to satisfaction of desire, together with an ideal of democracy as the social expression of basic moral commitment.

It overlooks the fact that the original or classical evangelicalism of the 18th and 19th centuries was united around a constellation of concerns which in the modern church have been divided up between the left and right: Reformation orthodoxy, the spiritual renewal of the church, Christian unity, evangelism and missions, the reformation of manners, and social reform.

These universes are all based on a social system of symbiotic unity which parallels the relationship of the initial narrator and his wife.

As the new literature about «theological education» began to grow during the past decade it quickly became clear [l] that for some participants the central issue facing «theological education» is the fragmentation of its course of study and the need to reconceive it so as to recover its unity, whereas for others the central issue is «theological education's» inadequacy to the pluralism of social and cultural locations in which the Christian thing is understood and lived.

By «liberal theology» I mean the movement in modern Protestantism which during the nineteenth century tried to bring Christian thought into organic unity with the evolutionary world view, the movements for social reconstruction, and the expectations of «a better world» which dominated the general mind.

The social unity of a civilized society is certainly more complex and interrelated than that which a mere aggregate of parts would allow.

«What we have described as globalization is remarkably close to Teilhard de Chardin's planetization, in which «[mankind, born on this planet and spread over its entire surface, come [s] gradually to form round its earthly matrix, a single, major, organic unity, enclosed upon itself.4 Thus the globalization of humankind could lead to the formation of a new kind of living entity — a social organism — on the same cosmic principle as that by which atoms join to form molecules, molecules join to form mega-molecules, mega-molecules unite to form living cells, and innumerable cells constitute an organism.

For Whitehead, every kind of «society» has its ground of unity in its «defining characteristic,» that is, in a formal element common to all its «members» and in virtue of which there is a generally dominant «social order.»

Rather, above and beyond the more complicated structure of «social» organization one must assume an organization in which its multiplicity is overshadowed by its newly achieved unity.

But the decisive stages of this evolution are just those in which, beyond a new and purely «social» organization, there emerges the constitution of organisms that, on a higher level from that of the unities they have integrated, can again count as true unitary beings.

Our very Constitution binds us, that is to say, the very breath of our political nostrils binds us, to disown all distinctions among men, to disregard persons, to disallow privilege the most established and sacred, to legislate only for the common good, no longer for those accidents of birth or wealth or culture which spiritually individualize man from his kind, but only for those great common features of social want and dependence which naturally unite him with his kind, and inexorably demand the organization of such unity....

The truth is that we now live in an age very different from that of the mid-twentieth century, one characterized by liberal political disenchantment, in which secularists aspire to create space for liberal freedoms, but no longer aspire to a deep form of social and philosophical unity.

The dominant motive which led to it was neither curiosity about the creation of the world nor philosophic interest, as in Greece, about the divine immateriality and interior unity, but faith that the social justice for which Yahweh stood would conquer.

This is very different from the context in which de Lubac wrote Catholicism, a time when the West was overrun by urgent projects of social unity: fascism, communism, and nationalisms of various sorts.

The Koran, by way of contrast, is the product of one single mind; not so the New Testament, which has all the variety of the Old, and is a «social» product, a «traditional» book — that is, a book enshrining traditions, letters, anecdotes, revelations, sayings, stories — and its unity is found only in its central affirmations, convictions, loyalties, and the general way of life which it reflects.

The Sunnah was the most important force which bound together in a spiritual unity the communities in Asia, Africa, and Europe — communities without a common geographical environment or a common racial inheritance, but with common social forms and institutions.

He called on Federal Government to regulate the social media as some individuals used the platform to cause confusion and apprehension which threaten the peace and unity of the country.

Islamic scholars have an active discourse around nonviolence and according to Chaiwat Satha - Anand (Qader Mohideen) co-editor of a book addressing Islam and nonviolence, «a practicing Muslim should possess the potential for disobedience, discipline, social concern and action, patience and willingness to suffer for a cause, and the idea of unity — all of which are crucial for successful nonviolent action.

The combination of these two symbols represents the coming together of two distinct cultures through the Aboriginal and Torres Strait Islander Commissioner and the support, strength and unity which it can provide through the pursuit of social justice and human rights.