Sentences with phrase «traditional social institutions»

Conservatism is a political and social philosophy that promotes retaining traditional social institutions in the context of culture and civilization.

Conservatism (Latin: conservare, «to retain») is a political and social philosophy that promotes retaining traditional social institutions.

Not exact matches

Cryptocurrency is exciting because it stands to (and is in the process of) disrupt traditional financial, social, and political institutions, and supporting its message of decentralization, security, and efficiency is the medium in which it is conveyed.

Peer - to - peer lending (also known as person - to - person lending, peer - to - peer investing, and social lending; abbreviated frequently as P2P lending) is the practice of lendingmoney to unrelated individuals, or «peers», without going through a traditional financial intermediary such as a bank or other traditional financial institution.

Peer - to - peer lending (also known as person - to - person lending, peer - to - peer investing, and social lending; abbreviated frequently as P2P lending) is the practice of lending money to unrelated individuals, or «peers», without going through a traditional financial intermediary such as a bank or other traditional financial institution.

Marriage remains one of the most important social institutions in Canada, but overall the marriage rate is declining and the traditional portrait of a family is being transformed.

When government then attempts to respond to the social problems caused by the breakdown of private intermediary institutions, its new programs invariably weaken traditional structures further and make matters in some important respects worse.

Our date - then - fornicate social mores run counter to the traditional claim that we should discipline our sexual instincts in accord with the limitations imposed by the institution of marriage.

Established institutions, inherited social forms, and traditional authorities have been subjected to a long season of criticism.

The traditional reply to this has been to make a distinction between the visible Church (the Church as a social institution) and the invisible Church (the community of those who have been restored to new life by faith in Jesus as Christ, whether they belong to the visible institution or not).

Moving toward more modern social arrangements is presumed to entail a displacement or devaluation of traditional religious institutions, or at least some concessions on the part of such institutions to the secular environment.

We and many others made the case to our culture that traditional marriage is God's good design, that this institution, embodied by a man and a woman joining together, leads to social flourishing.

Institutions, social forms, and traditional authorities recede.

Given my lack of faith, the key question is whether religious and non-religious supporters of traditional institutions like marriage can find common ground or, indeed, whether there is any coherent non-faith-based case to be made for social conservatism.

... the traditional institutions have tried to improve man and to develop in him qualities of social value, though, of course, these values have not always been broadly conceived.

It is also shared by many Catholics and Jews and also by some spiritually minded social activists who do not identify with any traditional institution.

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.»

The psychological strategy fully shares its optimistic assumptions about the inherent benevolence abiding in all people, the moral significance of the individual's expressive needs, the absolute moral priority of the unhindered and unencumbered individual over the exigencies of the group, as well as its antipathy toward social convention and traditional institutions.

It is not only the traditional religious institutions that are affected; there has been a rapid multiplication of social groups one may choose to join.

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

After all, most food institutions cater to the traditional American diet, and many of our rituals and social activities revolve around food.

Here, contrary to the Conservatives, the objective is not to justify the status quo and abandon citizens to the forces of capitalist markets but instead, in a Polanyian fashion, to «re-embed» these ideals in traditional social relationships and institutions.

[i] Wollstonecraft's powerful feminist critique of the patriarchal beliefs and institutions of her day drew on many republican themes, extending the traditional republican concern with political domination to the social domination of husbands over wives.

He advised traditional leaders on proper behaviour, saying, «You should also avoid social relationships that are improper or give rise to an appearance of impropriety that cast doubt on the institution's ability to decide cases impartially or bring disrespect to the traditional institution.»

CBN — Mar 29 — A social institution from the early days of the Song Dynasty until the Communist Revolution in 1949, the matchmaker lost favor along with arranged marriages and other traditional customs.

Conservatives have always resisted such gross rationalization of society, however, and insisted that local knowledge channeled by evolved social institutions — from families and civic and fraternal groups to traditional religious establishments, charitable enterprises, private companies, and complex markets — will make for better material outcomes and a better common life.

Lack of access to financial products — like credit cards, loans and deposit accounts — is an issue plaguing millions in the U.S. Traditional financial institutions, like banks and credit unions, depend on credit reports and Social Security numbers (SSNs) when evaluating applicants.

The analysis of present - day visual culture as a specific cultural, social, political and aesthetic phenomenon urgently raises the question of the legitimacy of traditional institutions and notions of art.

As one of the UK's traditional art institutions in the UK it seems ironic, yet also progressive, for the Victoria & Albert Museum to stage what they claim to be the first exhibition to explore design as a means of aiding social upheaval.

This informal, open studio visit is aimed at queer / radical / feminist / politically inclined artists to engage critically outside of traditional art institutions, gallery openings, and most importantly, outside of social media.

Her multidisciplinary practice includes photographic and sculptural - based works, video, installation, performative and participatory works, text / audioworks, and printed projects, and is presented in diverse contexts such as public sites, social network platforms, and traditional galleries and institutions.

The social media giant that has become the primary news source for many of its users actually turned to a traditional media institution — newspapers — to try to rebuild public trust.

The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concsocial structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concsocial and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concsocial progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concSocial and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concsocial and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,

Indigenous peoples have the right to maintain and develop their political, economic and social systems or institutions, to be secure in the enjoyment of their own means of subsistence and development, and to engage freely in all their traditional and other economic activities.