Sentences with phrase «structures within society»

On the cover: Superflex's contract and settlement agreement; LA's vibrant performance art scene; Liz Magic Laser discusses politics and socioeconomic structures within society; and reviews including Jeremy Deller, Lis Rhodes, Leigh Ledare and Claire Fontaine

The artist's agenda and interest seems clear: she wants to discuss politics and socioeconomic structures within society, and alongside that, she wants to discuss human relations.

to communicate the gradual emergence of mental structures within societies in terms of continuity rather than discontinuity.

Not exact matches

Here Wolf is simply following the lead of those Whiteheadians who, consciously or unconsciously, ascribe the unity of a structured society to the dominant occasion within the society.

Yet, given this new understanding of Whiteheadian societies, Wolf has trouble imagining presiding occasions within structured societies if they simply occupy one small space within the society just like all the subordinate occasions.

This distinction between subordinate societies and subordinate nexus of occasions within structured societies is extremely important for Whitehead's discussion of «living» societies a few pages later.

Rather than positing a dualism of political structures, as within an exodus framework, the New Testament posits a dualism between communities of values within a single society.

Some people still believe that our problems can be solved within the basic structures of our society.

The changes in social structures of moral action, which previously were strongly linked to and supportive of Christian faith, has important implications both to how we conceive our relationship as Christians to our host society, and how we nurture ethical behaviour within adherents of the Christian faith who also participate fully as members of this society.

«A structured society as a whole provides a favourable environment for the subordinate societies which it harbours within itself.

Griffin, of course, has in mind a structured society which is organized monarchically, i.e., in terms of a regnant society and various subordinate societies within the structured society as a whole.

Hence, only in virtue of their relationship to one another within the structured society which is the divine community are the three divine persons truly God, i.e., the Supreme Being, than which nothing greater can be thought.4

This generic structure, I propose, is characteristic, not only of the divine community, but likewise of all other societies, in the Whiteheadian sense of the term, within the world process.

Only if a Whiteheadian society can be said to exercise agency proper to itself could one use the more specialized category of structured society to describe the interrelation of three divine persons within the Godhead.

Would it be possible to use Whitehead's notion of society (or, better, of a structured society) to describe the Trinity as a community of coequal persons who are themselves in process, hence who are subordinate personally ordered societies within the «democratic» structured society which is the community as such?

I shall not endorse Royce's own conception of the Trinity in this book, since it is more Sabellian or modalistic than genuinely Trinitarian.3 Rather, my intention is first to summarize Royce's understanding of human community, then to make clear how it corresponds to a democratically organized structured society within a Whiteheadian perspective, and finally to apply this understanding of community to the Trinity in order to clarify the notion of God as a community of divine persons.

The anthropologist Claude Lévi Strauss argued that symbolic structures within human societies, including their kinship systems and their mythologies, could be analyzed in the same way, as systems of differences structured according to binary oppositions (e.g., life / death; male / female; hunting / farming; outside / inside).

Griffin, it will be remembered, affirmed this same possibility for monarchically organized structured societies within a Whiteheadian perspective; according to his way of thinking, the regnant society within that structured society enables the society as a whole to possess that higher unity and exercise that more comprehensive agency.

The sense of living within a dependable structure — the laws of nature, the principles of the psychological and spiritual life, the requirements of life in society.

Within that tradition, both in its political and ecclesial expression, authority is a way of ordering power within a community in such a way that, at one and the same time, it supports and augments common beliefs and ways of life and is regularly and harmoniously conjoined with a structure of offices that gives order to the exercise of authority and power within the particular society in queWithin that tradition, both in its political and ecclesial expression, authority is a way of ordering power within a community in such a way that, at one and the same time, it supports and augments common beliefs and ways of life and is regularly and harmoniously conjoined with a structure of offices that gives order to the exercise of authority and power within the particular society in quewithin a community in such a way that, at one and the same time, it supports and augments common beliefs and ways of life and is regularly and harmoniously conjoined with a structure of offices that gives order to the exercise of authority and power within the particular society in quewithin the particular society in question.

Whitehead speaks of a structured society as one that «provides a favorable environment for the subordinate societies which it harbors within itself» (PR 99).

He makes a strong case that the idea of covenant, drawn from scripture and developed variously in different cultures and societies, is particularly suited to support public, just, pluralistic, federalist structures within the church and in the government.

As noted above, the concrescing actual entities within a given structured society prehend in different ways a common world, i.e., the concrete interrelatedness of their immediate predecessors together with the common element of form which bound them together as this rather than that society.2 This feeling of both emerging out of and yet still belonging to a unified whole is then incorporated into their individual processes of concrescence.

It is a commonplace to observe that human identity is formed within the matrix of roles and structures that constitute a society.

Women's organizations and fellowships, such as the Mothers» Unions, represent critical structures for lay participation within the churches and allow women's voices to be heard in the wider society.

The state is the climactic moment in Hegel's philosophy of objective Spirit and his Philosophy of Right.14 Rationality and freedom both achieve their peak within the concrete structures of human society in the state, which exists as a result of the actions of individual finite spirits and is in virtue of this the result of the movement of the Spirit in history.

There is also a chiasm between thought and its object: «Being is the «place» where the «modes of consciousness» are inscribed as structurations of Being (a way of thinking oneself within a society is implied in its social structure), and where the structurations of Being are modes of consciousness» (VIV 253).

Whitehead seems to mean by a systematic geometry that it is a geometry representing a structure of uniform curvature yet not a geometry identified as one of the particular uniform metric geometries.6 Further, this systematic geometry, exemplified within the presented duration, is taken to be a defining characteristic of the «geometrical» society, a basic member of a hierarchy of societies comprising the present cosmic epoch (PR 148 - 59K Thus Whitehead explains that the perceptive mode of presentational immediacy is of importance, for it exhibits a»... complex of systematic mathematical relations which participate in all the nexuses of our cosmic epoch, in the widest meaning of that term.»

In many books and articles over the years, I have argued that Whiteheadian societies, while not possessing agency in and of themselves, nevertheless possess an objective ontological unity from moment to moment in virtue of the collective agency of their constituent actual occasions2 The unity thus achieved is in my view the unity of an ongoing structured field of activity for successive generations of actual occasions undergoing concrescence within the field.

For, in line with this proposal one can postulate that the universe or cosmic process is at any given moment an all - encompassing «structured society» or structured field of activity for all the actual entities emergent within it.4 Each actual entity, therefore, is able to derive its defining characteristic or common element of form from the ongoing structure of the society or societies to which it belongs.

That is, it is easier to propose that the trinitarian God of Christian orthodoxy is a structured society of three personally ordered societies of actual occasions than to think of three persons as somehow coexisting within the one ever - concrescing transcendent actual entity in Whitehead's scheme.

Sometimes I fear we have marriages that are functionally egalitarian, because they are within the structure of the larger society.

The third of the major functions of traditional religious faith is to provide a body of belief structures which serve to harmonise the many disparate ideas, experiences and institutions within society in such a way that individual as well as corporate needs and aspirations are given expression.

It became clear that we were not providing adequate opportunity for our students to come to terms with the problem of racism, either within themselves or within the institutional structure of the church and of society.

In its admirable attempt to «create a «religiously informed public philosophy»» (as George Weigel's interlocutor posited), First Things should explicitly incorporate in its social mission the teaching of Pope John Paul II in Reconciliation and Penance: The radical cause of division between persons and within societies, institutions, and structures is sin.

But one day hence will a one - party dictatorship or an all - powerful leader strike down these structures of freedom within the movement, like later Lenin crushing the soviets or Robespierre leading the chapter - societies to the guillotine?

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.

Once lawlessness takes hold on society, it destroys the structure of it from within.

Social isolation, writes Hudson, combined with dependency on local social structures, may further prevent integration within the wider society.

Researchers from Boston College and Harvard have created an elusive honeycomb - structured material capable of frustrating the magnetic properties within it in order to produce a chemical entity known as «spin liquid,» long theorized as a gateway to the free - flowing properties of quantum computing, according to a new report in the Journal of the American Chemical Society.

These latest findings, published in Molecular Pharmaceutics, a journal of the American Chemical Society, report on the structure - activity relationship (SAR) of the hydroxyl group within the agent's lactone ring.

In context, the «unequal status of women and girls» within Somali society «sharply increases their vulnerability» to many forms of violations key among them «gender - based violence during humanitarian crisis» as with any individual or family displacement more so due to conflict and drought, existing «community support structures» are disrupted exposing them to «unsafe physical surrounding» (Ibid) thereby increasing their vulnerability to exploitation.

The violence inherent in domination - reproduced many times in educational systems exists in so many different facets of our culture and is deep within the structures of globalised societies.

Quite a bit of the discussion is along the predictable and tired paths of building in some corrective measures into «business as usual» scenarios, but at least a few brave voices from within civil society and some governments are pushing for more fundamental changes in economic and political structures.

Your upcoming exhibition is framed as «working within the parameters set forth by the structure and progression of Palermo's installation...» How did you and Øvstebø navigate working within Palermo's parameters in the context of the Renaissance Society's distinct space?

There is a common interest within all of my work — contemplations upon the human condition in relation to structures of power, historically and within contemporary society — the relationship between the oppressed and the oppressor.

[4] Inspired by the concept / model of Joseph Beuys social sculpture, that have the potential to transform society, ART / MEDIA was an extended artwork that included human interactions, creating structures and systems within society using language, thought, objects, events and actions.

File recently graduated from Chelsea College of Art and will be discussing his performative practice that reflects on the function of institutions and networks in society drawing principally on governmental, legal, corporate and media structures and ideas of individual identity and authenticity within these.

Victoria Miro stages a group exhibition by artists concerned with socio - political issues of their day, who question the status quo and the power structures found within societies, and who take the language of protest as a means to explore its potency.

«Protest» is an exhibition of historical and contemporary works by sixteen artists concerned with the socio - political issues of their day, who question the status quo and the power structures found within societies, and who take the language of protest as a means to explore its potency.