Sentences with phrase «way society works»

And STEM brings us closer to the way society works.

That's not the way politics works and that's not the way society works.»

Whether you talk about Africa, or underbanked communities, these are all examples where Ripple can change the way society works.»

Not exact matches

Yet urban living offers many opportunities for society to craft a more sustainable way of living and working.

Name: Carrie Dorr Company: Pure Barre Work - life balance philosophy: I don't believe work - life balance exists the way society has been describingWork - life balance philosophy: I don't believe work - life balance exists the way society has been describingwork - life balance exists the way society has been describing it.

By the postwar period, people in advanced societies had long since shed the old, laborious ways to embrace a sedentary duo of desk work and television watching, hopping into private automobiles to shuttle between the two.

Augmented reality because I see that as the next huge evolution of the way our society integrates and works with technology.

So, it should come as no surprise that the hard work by our fundraising team paid off in a big way for the Leukemia & Lymphoma Society's...

So, it should come as no surprise that the hard work by our fundraising team paid off in a big way for the Leukemia & Lymphoma Society's Man & Woman of the Year annual campaign.

Around the globe, led by B Corps, business is emerging as a force to create value for society, revolutionizing the way that impact work is done.

The networks offer a range of practical ways for businesses to work together and take action to help tackle some of the key issues facing society.

He repeats his description of the ways bad charity (the Great Society) drove out good charity (religiously based groups): It reinterpreted the causes of poverty as exclusively material and environmental; its bureaucracy tried to reach ever - larger numbers of poor people with a decreasingly personal strategy for fighting poverty; it dismissed the role of volunteers in favor of professional social workers; and it removed the incentives for work, saving, and marriage.

Leaving aside the manifold ways in which stay - at - home moms are utterly crucial to their families (some of which — to be sure — can be replaced, however imperfectly, with paid labor of one sort or another), there is this: could the many institutions of our civil society continue to function without the tireless efforts of women who don't regularly participate in the working world?

«The truth will win out, the best arguments will win and we should hear them and listen to them, work out what's wrong with them, if there is something wrong and refute them as they need to be refuted and that's the way a free society works.»

He continued: «When society is organized in such a way that not everyone has the opportunity to work, to be anointed with the dignity of work, then there is something wrong with that society: it is not right!

Into a society we are born; by it we are fed, educated, protected, restrained, directed in a multitude of ways; in it we do our work; and from it we eventually pass in death.

A truly healthy society might be able to work in this way, but it must be recognized that ours is not now such a society.

A Peculiar People: The Church as Culture in a Post-Christian Society by Rodney Clapages InterVarsity, 251 pages, $ 14.99 paper A prolific evangelical Protestant writer, Clapp proposes an understanding of «church as way of life» along lines made familiar by the work of Stanley Hauerwas.

For example, by way of a modest proposal, process thought seems singularly well equipped to develop a theology of work, in the full Marxist sweep of the term: man's self - creativity in society.

The unity movement, a vocally accepted way of life in the 1950s, reached its high point in the early 1960s, at a time when society had a sense of working together.

Christian is here speaking of the concept «event» as used in Whitehead's earlier works; the term doesn't change its reference in the later works, though it practically drops out of the picture as being a less than ultimate concept (corresponding to the notion of a structured society) which gives way to the category of «actual entity» as the term descriptive of ultimate, concrete reality.

A school, we have noted, is related in a double way to the society in which it carries on its work.

Muslims are killing people all over the world and working their way into societies that in truth, do not want them.

The authors proclaimed that in this situation the long debate among Christians as to the more Christian way of ordering society is ended, and it is time now both to endorse corporate capitalism and to devote our Christian energies to working in and with it.

Chapter 5 concerns the unique ways in which the scientist, both as citizen and as specialist, can express the vocation to work for a better society.

But, in my biased opinion, it offers the most thorough and systematic way around these problems and encourages a form of Christianity that could make a positive contribution to working out the relationship among the religious communities of China as well as their relations to the prevailing secular society.

The Church teaches many things about the way in which society should work: about the laws we make, about how we treat one another and respect each other's rights, about behaving justly with our money, about the value of human life and the duties we owe to the communities in which we live.

From her therapeutic work with women, Miriam Polster describes the ways in which our sexist society alienates many women from their strengths, teaching them to retroflect their real feelings and manipulate men to try to get their needs met: «Growing up a woman in our society leaves a psychological residue that cripples and deforms all but the most exceptional woman....

Hence God works with individuals and societies in much the same way.

But if the first side wins out, as it is doing, the hope that social policy will assist in creating more harmonious social relations, better - working social institutions broadly accepted as the decent and right way to order society, can not be realized.

In a society increasingly aware of the ways in which gender, race, class and worldview shape our ways of knowing, my good intentions quickly proved to be insufficient in working with such diversity.

As she put it in her Lambeth speech: «If we take seriously the way our constitution works, the United Kingdom is a society where we might expect people to grasp the importance of symbols and traditions, not as a sign of mere conservatism or nostalgia but as a sign of what holds us together.»

This way of evaluating and assessing seems to work for me, and allows a continual building of a values social network in our society.

I am not saying that these things are not important, valuable, ways in which the divine society works; but it is here that we can afford to be a little «tentative.»

We have to preach virtues that in some ways set Christians at odds with their society and their neighbors, and still send them out to work with those neighbors to make that society better.

The Church teaches many things about the way in which society should work: about the laws we make, about how we treat one another and respect each other's rights, about behaving justly with...

Shepard goes to great lengths to show the negative consequences of ordering human societies in ways that work against our genetic constitution.

If those elements of the population for whom crime is an acceptable alternative grow to any sizable percentage because of economic privation or because of prejudice, or if these alienated groups are prevented from finding a way to work within the system, then the whole society will be reduced very quickly to choosing between living in a police state or living in anarchy.

Niebuhr notes that in having this double function theological schools simply reflect the double way in which all schools are related to the societies in which they work.

For this to work, farmers who are skilled in making more out of less in a sustainable way should be honored by all of society.

In a general sense, one can speak of four areas of struggle: (i) the system of economic exploitation and social stratification (racial segregation, women's working conditions, unemployment and the new legislation of «flexibility and «deregulation); (ii) the ideology (the way of representing the world, social relations, etc.) that justifies the system — the new ideologies of race superiority, the religious legitimation of competition and the so - called free market as the only and sufficient way of organizing human life (iii) the ways in which the consciousness of the oppressed, is led to interject this ideology of domination and to develop a feeling of self - denial and self - devaluation; (iv) the atomization of the society through the weakening and destruction of neighborhood, workers and local cultural manifestations.

The true minority in our society are the elite and they got that way because of hard work and determination, therefore we as citizens must stop blaming them and blame ourselves.

Still, by putting together the similarities and the differences between various kinds of systems or organizations, we can gain better ideas of how a society works and of what must be done to change it in desirable ways.10

In order for the population to increase, man had to put his mind to work to invent new ways of doing things to supply the physical needs of the society.

THE HARVARD UNDERGRADUATE COUNCIL was working its way through a night of routine business last November when sophomore Jason Lurie, an officer of the Harvard Secular Society and a member of the council, dropped his bombshell.

Now if you look at the numbers, they obviously skew towards believers falling heavily in the uneducated arena and atheists in science and the more educated areas of societies, but Ralph here proves that you can have a college degree, work in finance and still believe with conviction that jesus entered his heart and gave him peace and still consider that in no way delusional.

Well, Believer, if your God wants you to actively help to remake society in a way that reflects its divine plan for all of us do you feel obliged to work toward that?

As the original Vegan Society, we've come a long way since 1944 and we continue to work globally to promote veganism.

I confess that I have become somewhat blasé about the range of exciting — I think revolutionary is probably more accurate — technologies that we are rolling out today: our work in genomics and its translation into varieties that are reaching poor farmers today; our innovative integration of long — term and multilocation trials with crop models and modern IT and communications technology to reach farmers in ways we never even imagined five years ago; our vision to create a C4 rice and see to it that Golden Rice reaches poor and hungry children; maintaining productivity gains in the face of dynamic pests and pathogens; understanding the nature of the rice grain and what makes for good quality; our many efforts to change the way rice is grown to meet the challenges of changing rural economies, changing societies, and a changing climate; and, our extraordinary array of partnerships that has placed us at the forefront of the CGIAR change process through the Global Rice Science Partnership.

The Basque Culinary World Prize was launched in 2016 as an initiative that would bring to life examples of the ways in which gastronomy can make an impact on society, by showcasing the work of entrepreneurial men and women who strive for excellence and who are, most importantly, strongly committed to their societies.