Sentences with phrase «upon by society»

The family system was rarely, if ever, intervened upon by society.

To my way of thinking, privilege is a benefit conferred upon you by society because of the luck of your birth and other circumstances in your life.

Both the sex and gender must be looked upon by the society with equal status.

When you dismiss the accomplishments of the students who work so hard to defy the stereotypes placed upon them by society, you are part of the problem.

Even though we're all cool with it here and we KNOW it's something that's been going on pre-our-time, it's so frowned upon by society.

Those who were apparent to be engaging in it were scowled upon by society.

Furthermore, they are looked down upon by society.

During WWII, avoiding the draft because of these issues was frowned upon by society... not so much during the Vietnam war).

(Often while being looked down upon by society.)

In fact, as we saw a few weeks ago with the leper, He always loves those that are outcast and looked down upon by society.

Not only, were the poor more liable to disease and to the destruction of their homes by floods, but they were looked upon by society as being potential criminals.

Anonymity in monetary transactions helps individuals making transactions that they wouldn't need to be traced again to themselves, akin to the acquisition of services which can be frowned upon by society, although in some circumstances these merchandise are usually not unlawful.

Not exact matches

By insisting in an exaggerated fashion on our dependence upon government, by overlooking the ways in which multiple sources of support in civil society and the marketplace afford us a kind of independence, President Obama would, in effect, turn the clock backwarBy insisting in an exaggerated fashion on our dependence upon government, by overlooking the ways in which multiple sources of support in civil society and the marketplace afford us a kind of independence, President Obama would, in effect, turn the clock backwarby overlooking the ways in which multiple sources of support in civil society and the marketplace afford us a kind of independence, President Obama would, in effect, turn the clock backward.

Moreover, by no manner of emphasis upon the importance of individuals could early Christians escape, any more than we can, the towering evils of society at large.

On the other hand, the non-Christian — the one who, living under a tyrannous regime or in a society where, it seems, social injustice will never end, wants to kill the tyrant or destroy the society; the one who, exploited or degraded by a colonialist regime, wants to kill the oppressor; the man who, victimized by a racist society, wants to avenge by violence the indignities heaped upon him — all these, along with their violence, their hatred, their folly, must be accepted by those of us who are Christians.

It will conclude by exploring the possible emergence of a new kind of society — a global society, whose cohesion and harmonious life rest upon the rise of a global culture.

First, as the title of a key chapter puts it, the American example shows that religion can «Make Use of Democratic Instincts» in a manner mutually beneficial to itself and democracy; second, sustainable democracy needs religion, which means we can expect democratic peoples to remain attached to its continuance or at least potentially receptive to its revival (cf. II, 2.17, # s 17 - 20); third, democratic times, because they are enlightened times, tend to be ones of increasing doubts about religion; fourth, the relevant religion for America and Europe, Christianity, will be tugged against and perhaps eroded by powerful and ongoing democratic currents toward liberationist and materialist mores; and fifth, religion's authority in democratic society will always rest upon common opinion.

By offering a standardized curriculum focused on math and science, we can give Wakandans a bedrock upon which they can build a more civilized society.

There is, for instance, the conclusion to a C. S. Lewis Lecture on Christian apologetics: «This means, of course, that we need to rethink the Christian basis for a liberal society, in which the rights of individuals and communities are founded upon a Christian understanding of man which is widely shared by non-Christians.

«3 Whereas John Cobb recalled Whitehead's identification of molecules as «historic routes of actual occasions,» Donald Sherburne prefers the designation as «structured societies» — which leaves open the question of whether both a molecule and its constituent can be «enduring objects» (like a personal society).4 Enthused by Leclerc's reliance upon the Aristotelian distinction between actual and potential, Ford offered an option which might preserve the choice, in Whiteheadian terms.

Yet, both became the making of changes in the institutional structure was not his chief concern and because his human vista was limited by the conditions of a simple peasant society east of the Mediterranean in the first century A.D., he obviously could not foresee or make pronouncements upon the vast complex of particular problems that confront Christians in today's world.

Evidence of the fact that union differentiates is to be seen all round us — in the bodies of all higher forms of life, in which the cells become almost infinitely complicated according to the variety of tasks they have to perform; in animal associations, where the individual «polymerises» itself, one might say, according to the function it is called upon to fulfil; in human societies, where the growth of specialization becomes ever more intense; and in the field of personal relationships, where friends and lovers can only discover all that is in their minds and hearts by communicating them to one another.

These options were so awful as to be impossible to choose, and incidentally, we now know that c) was virtually impossible — by the time we captured Saddam, the state - of - nature chaos would have already been unleashed upon Iraqi society.

The emphasis is thus not upon modernity as experienced by intellectuals, but as experienced by society as a whole.

It may well be said that the [acceptance of man] in - spite - of [his sin] character of the Christian faith, by means of prophetic criticism and the «will to transform» based upon divine justice, functions as a militant element in the realm of human society and history, whereas the just - because - of [human sin and selfishness acceptance] nature of Buddhist realization,... functions as a stabilizing element running beneath all social and historical levels.

What it is to suggest is that the default basis for evaluating institutions, society, affiliations, memberships, and even personal relationships becomes dominated by considerations of individual choice based upon the calculation of individual self - interest, and without broader considerations of the impact one's choices have upon the community — present and future — and of one's obligations to the created order and ultimately to God.

He called upon the Church to «repent of the sins of existing society, cast off the spell of lies protecting our social wrongs, have faith in a higher social order, and realize in ourselves a new type of Christian manhood which seems to overcome the evil in the present world, not by withdrawing from the world, but by revolutionizing it.»

Liberalism introduces a particular cast to its preliberal inheritance mainly by ceasing to account for the implications of choices made by individuals upon community, society, and future generations.

Any gay person can tell you of the same fear of rejection by those they trust the most at that time upon coming out... the religiously - minded in our society are so self - righteous about their beliefs that when a loved one comes out as a non-believer their first genuine instinct is to pity you and work frantically to «save» you.

There is the deep and widespread oppression of women, along with the elderly and children dependent upon women, in all patriarchical societies around the globe whereby women and their dependents are dehumanized and depersonalized by the androcentric fears and aggressions of males (sexism).

A wider reading of the New Testament, especially John and Paul, suggests that such injunctions are only a moment of eschatological delay within a wider promotion of gift - exchange beyond the fetishized limits upon such exchange imposed by most ancient societies.

Like Cone, he is addressing the racist structures of society, expanding upon Cone's work by delving into the human tendency to universalize one's own experience.

For leaders of our society to focus upon, even to blame, parents, whilst missing the undermining of their role by relativism involves a tragic hypocrisy.

The whole thing rests upon one author — Michael Prescott's — highly selective excerpting and chopping up of a private [i.e., thinking out loud without clarifications] journal written when Rand was barely out of her teens, fresh from the blood bath of 1920s Soviet Russia — and still made it very clear that her read on the personalities of the observers showed that they were not appalled by Hickman's crime — she said there had been far worse, without the same spectacle of glee — but by his flamboyant and mocking defiance of society.

This is what happens when you live in a society where se.xuality is so heavily frowned upon by the religious folks in high positions of power who attempted to suppress it for centuries.

We know we are judged not by the soft and easy standards we impose upon ourselves or the conventions of society impose on us, but by God's standards.

Setting aside the customary interpretation of the Whiteheadian society, therefore, in which emphasis is laid upon the member actual entities in their individual prehension of the common element of form, Leclerc urges that these same actual entities by their active interrelation co-constitute a new substance, whose form or unifying principle is the common element of form in the Whiteheadian definition of a society (NPE 304 - 13).

Professor Bracken relies upon the careful work done by Lucas in the concept of Spirit in Hegel's philosophy and the concept of society in Whitehead's thought to illuminate each another's potentialities for development in the direction of still another, more comprehensive process - oriented system of thought.

This is the natural consequence of the logic of exchange as the foundation of worth and value: if worth is based upon what one has or knows or achieves, those who have little by society's standards become worthless and expendable, objects of scorn, neglect and abuse.

This admixture appears based upon the conjunction of revealed religion with the natural law as set in creation by its Creator, at the head of which is the mind of man — law which defines nature's constitution from the physical to the structure of human society, including the general moral precepts by which it must be governed.

It's not a perfect system by any means, but I think those who have added those hate crime penalties had their hearts in the right place, that of condemning those who attack someone they don't even know based upon some deep seated prejudice and saying to the world that behavior s unacceptable in civilized society.

Since moral relativism has to a large extent replaced the old clear - cut lines of authority, the burden placed upon the law today by our society is a virtually insupportable one.

The complex and pressing demands made upon Protestantism by the rising industrial and urban society have brought with them a renewed awareness of the role of the church as a ministering body in which both lay and ordained ministers are called as servants of the gospel, not only in the church but also in the world.

Its strategy is not based on the concepts of prosperity and power of the surrounding society, but rather it views the present age in the light shed upon it by the power of the coming Kingdom.

The moral and spiritual resources for a just, peaceful and sustainable global society are pressing daily upon us, seeking entry into life and blocked only by self - interest.

Such a society is composed of occasions each of which is able to sum up the mental experience of its predecessors in such a way that any novelty which enters into a new occasion builds upon that which was experienced by earlier occasions.

In fact the fundamental rights of the citizen require that all traditional communities change, breaking traditional hierarchies and patriarchies, to bring about social justice by giving the dalits, the tribals and the women who were excluded from the traditional power - structures of society, fuller participation in the power - structures; and the State is called upon to assist it by suitable legislation and other means.

The two senses are linked by a critical — even revolutionary — spirit, but in the second sense, this spirit has been unleashed upon society without reference to any notion of what it is good to be and do.

Upon this same subject, Dr. Scott informs us «that it was not conducive to the happiness of the man to remain without the consoling society, and endearment of tender friendship, nor consistent with the end of his creation to be without marriage by which the earth might be replenished and worshipers and servants raised up to render him praise and glory.

How could the Church make its full impact upon all of society unless it was part of that society by law?