Sentences with phrase «social vision for»

Not exact matches

Sometimes it's easy to forget just how new the concept of social media really is for the huge amount of leverage it can forge for your entrepreneurial vision.

«[There's] a really big need for social entrepreneurs out there, because they're very clear in their vision, their activism.

The social sharing pinboard isn't just for recipes and animal photos, it can help you build a vision for your business.

The world's largest professionally themed social network has a very specific vision — one where every professional on the planet visits LinkedIn to not only network or look for a job, but to also consume content related to his or her industry and to learn how to do his or her job better through on - demand, e-learning courses spanning every profession imaginable.

Make certain that whomever you are considering shares the same vision for the company (how large, how much risk, future plans, etc.) and the same personal measure of success (wealthy, social impact, freedom, etc.).

Their vision for 2016 will encompass social media management, analytics for developing your product, and brand management.

Not long after founding Facebook in his Harvard dorm room, CEO Mark Zuckerberg stopped talking about the company as a social site and started telling people he was building a digital phone book for the new millennium, and he never wavered from that grandiose vision.

Facebook (fb) chief executive Mark Zuckerberg laid out a vision on Thursday of his company serving as a bulwark against rising isolationism, writing in a letter to users that the company's platform could be the «social infrastructure» for the globe.

Complex and interconnected crises in the political, environmental, and social spheres are taking hold of our world — and it is time change - makers with a shared vision for a sustainable future seize the moment.

Like LinkedIn has done for professional identity and Facebook for social lives, Ken's vision is that one day Credit Karma can create a simple way for Americans to manage their financial identities.

The sold - out conference featured an open pitch session showcasing five early - stage social ventures: Agri - Neo, Forward Vision Games, Local Buttons, Specialisterne Canada and Textbooks for Change.

Taking inspiration from popular social networks, Aaditeshwar Seth and Mayank Shivam sought to build a similar platform for those at the bottom of the pyramid (BoP), with the vision to use communication technology for social development.

If Mr Jean hopes to make the Wildrose party the party of choice for all conservatives, including progressive conservatives, he'll have to do better than float a muddled vision that pussy foots around social issues.

In Resurrecting the Idea of a Christian Society, my new book appearing on August 1, I draw these strands together into a sustained argument for a Christian vision of moral and social renewal.

Facebook CEO Mark Zuckerberg recently spoke at a Facebook Community Summit, and laid out an ambitious vision for his social networking platform.

Before the election, many evangelical leaders predicted that opposition to Obama over his support for abortion rights, his personal endorsement of same - sex marriage and his vision of government as a force for good would trump reservations evangelicals had about Romney's past social liberalism and his Mormon faith.

But what social conservatives «have» is a vision of the good and a deep conviction that it would be good for everyone and therefore ought to be made as widely available as possible.

Were the church able to provide a vision of a unified planetary society organized both politically and technologically in such a way as to make available the full resources of the earth for the benefit of all the world's people, would it be effective in generating social change?

We can not allow laws, social arrangements and psychological adaptations designed for this age to corrupt our vision of the one who is «not God of the dead, but of the living.»

In this case, morality is reconstituted not in terms of virtues and a vision of the good life, but in terms of the minimal demands of justice necessary for some measure of social tranquillity.

This vision is not a romantic ideal; it calls for the transformation of unjust social systems.

Interpreted with vision, the welfare laboratory might produce the rough draft of a new social contract for former welfare recipients and other low - wage workers.

This singularity of vision means that we have failed to make a positive case for children as a social good, a sign of a society that is vibrant and alive, a source of joy, and a sign of hope.

The simplistic gospel of being saved from earth for a home elsewhere in heaven has been replaced by a grand narrative of God's redemption story that encompasses social justice, creation care, and a fresh vision of the mission of the global Church.

Methods and data accumulate at a rapid pace, but the enthusiasm for a broader vision in the social sciences seems to have waned.

The ministry in general and the Church, as community and as institution, have been highly aware that false prophets claiming immediate empowerment by the Divine always greatly exceed in number the true spokesmen for God, that there are more lying visions than authentic ones, and that personal inspirations must be subjected to social or historical validation.

Marx rebelled against this exploitation and began to develop in his mind a vision for an alternative social order in which all exploitation would disappear.

This goal is based on the longing for «rightness» — the vision of perfection that in religious expectation takes the form of Messianism — perfection in time and in social expectation the form of Utopia — perfection in space.

Reconciliation as transformation calls for ministerial leadership with a vision that transcends the conflict between evangelicals and social activists.

In our reach for cultural respectability and power, we oldline Protestants have acquiesced in the golden - calf vision of Christendom, becoming warp and woof of the reigning political and social fabric rather than becoming weavers of a new kingdom community.

The prophetic note in the metaphor should allay that anxiety, for it points to the vision of social justice that maturing in the Christian life entails.

But the fact remains that generations of youth were energized by what they experienced as a new vision of what it means to be a Christian, that the mainline Protestant churches formed ecumenical organizations to work together to implement the new vision, and that, finally, in the depression, many of their practical proposals for social reform were implemented.

Update (June 2): Tullian Tchividjian apologized on Friday [May 30] for his «very public «break - up»» with The Gospel Coalition (TGC), drawing praise from Russell Moore who connected the social media spat to the recent World Vision controversy.

The Constitution says nothing about relating the democratic process to the distribution of wealth and income, and for a good reason: The social and economic prerequisites for equal standing in the democratic process depend on one's vision of social justice.

He identifies the resources for this bold vision in universal Islamic principles, demonstrating that Islam need not be in opposition to the West in the spheres of economics, education and social values.

This vision addresses political life more generally and more thoroughly than the narrow economic scope usually claimed for Catholic Social Teaching.

From Plato's Republic to the several visions of H. G. Wells, the Utopias have served as the vehicles for the expression of wisdom about life, social preachment, and sheer imaginative delight.

In addition, I believe there is a need for specialized institutions that will bring together a group of theologians and a variety of secular futurists trained in the various sciences and the humanities to anticipate future developments, to elaborate visions of ideal futures, and to devise strategies for effecting social changes leading toward their attainment.

I have suggested that there is an important place for dreams and visions of the most nearly perfect social order possible for men.

In 1975 there appeared in Germany a book entitled: The Berlin Ecumenical Manifesto, on the Utopian Vision of the World Council of Churches, edited by Walter Kunneth and Peter Beyerhaus.34 The book attacked not only the World Council of Churches but also the Lutheran World Federation, World Student Christian Federation, certain Roman Catholic groups, the German Evangelical Kirchentag, Taize, and to some extent even Lausanne.35 According to H. Berkof, the common thread through all the articles in the book was the desire to demonstrate that the World Council of Churches no longer sought to proclaim the Gospel throughout the world, but strove rather for a purely horizontal, social and political, humanization and unification of mankind by means of religious pluralism and syncretism.

The vision of the American dream with its great ideals and dedication to the good of mankind has become clouded, not only by social and political disorder and revelations of immorality, but by the prevalence of a self - centered hedonism which finds expression in a feverish quest for enjoyment.

Only a few examples of the attempt to link values with the arts and sciences have been published (see, for example, A Vision for India Tomorrow: Explorations in Social Ethics, edited by J. Daniel and R. Gopalan [Madras Christian College, 1984]-RRB- But already evident is a sense of social conscience linked to economic development; a theology of vocation that replaces the ascriptive caste definitions of occupation; a theistically based universalism conducive to science and human rights; and a modernizing, cosmopolitan outlook in a land where the sacredness of the cow signals both the power of tradition and a preference for the agrarianSocial Ethics, edited by J. Daniel and R. Gopalan [Madras Christian College, 1984]-RRB- But already evident is a sense of social conscience linked to economic development; a theology of vocation that replaces the ascriptive caste definitions of occupation; a theistically based universalism conducive to science and human rights; and a modernizing, cosmopolitan outlook in a land where the sacredness of the cow signals both the power of tradition and a preference for the agrariansocial conscience linked to economic development; a theology of vocation that replaces the ascriptive caste definitions of occupation; a theistically based universalism conducive to science and human rights; and a modernizing, cosmopolitan outlook in a land where the sacredness of the cow signals both the power of tradition and a preference for the agrarian life.

All of this confirms yet again the desperate need for a new theological synthesis capable of encompassing not only science and religion but also a new social vision that will re-vindicate the authority of Christ in his Church to be the ultimate source of control and direction at the heart of human affairs.

His new book, The Paradoxical Vision: A Public Theology for the Twenty - First Century (Fortress), elaborates a Lutheran social and political ethic.

(39) The basis for that model is rooted in the social history of ancient Israel and is evidenced textually in the Old Testament tension between the transformative vision of Moses, which belonged to the earliest voice of liberated Israel, and the stabilizing tendency of royal theology which sought to build institutions and establish a reliable social structure.

Coming only six years into the colonists» massive work of civilization - building, this act expressed the zeal for higher learning that characterized their Protestant faith and social vision.

(2) The «utopia» of peace and justice (i.e., the expectation of «a new age») is not an ideal construction from which certain consequences are derived for specific situations but, on the contrary, it is the coming together in a vision of the specific struggle of the community to solve the conflicts, contradictions and difficulties that they find in everyday life — political, social, religious, economic.

Furthermore, in the United States, for over a quarter of a century the writings of Professor Charles Hartshorne, including Beyond Humanism, The Vision of God, Reality as Social Process, The Divine Relativity, The Logic of Perfection, and A Natural Theology for Our Times, as well as many occasional articles and essays, have eloquently argued the case for «process - thought».

He states: «It could be argued that the Church herself is in part responsible for this in that we have failed, since the social and sexual revolutions of the 1960s, to explain attractively and imaginatively the alternative vision of life and love that Jesus has taught and which he promises is the true way to human happiness and eternal life.»

The goal of the Christian social vision is, therefore, a society in which all people [are]... committed to work together for the common well - being of all and for the removal of all forms of injustice and divisiveness, united by the bond of love for the realization of the one new humanity.33