Sentences with phrase «which free societies»

Rather, success is how well it sustains the ideals, values and engaged citizenship on which free societies depend.

Not exact matches

In any event, the point isn't whether the requirement to complete the long - form census form violates the charter, I don't think it does because it's probably either a violation «in accordance with the principles of fundamental justice» (under section 7) or a violation which is «reasonable and demonstrably justifiable in a free and democratic society» (the test under section 1), but that it does nevertheless violate the right to privacy which is one of our fundamental rights.

It defines pure capitalism as a system that grows among a group of completely free individuals and discusses why it is the only logical system upon which to structure a society.

The dynamics of a free and open society, in which the individual has full range for creative capacities, have shown their superiority over tyranny built upon a 19th - century ideology.

Keith Barltrop's review of Alain de Botton's new book brings out the bankruptcy of an alternative, humanist approach, in which Christian ideas, cut free from their Christian roots, are appropriated by non-believers in their pursuit of an ideal secular society.

It must further be asked how such a society can have a truth that makes free without leaving man in a void in which neither he nor society can live.

First published in 1994, this updated version is a welcome guide to the ways in which the ACLU's constituting mission of protecting civil liberties has frequently degenerated into an ideological crusade against cultural institutions and habits essential to a genuinely free society.

Certainly, similar to secular society the Church, too, rests on certain presuppositions which are not produced by the free decision of her members and their free association as such, but are the very conditions of her existence, namely human nature, the saving will of God, redemption through Jesus Christ, the general call of all men to the Church and the resulting «duty» to belong to her.

Even if the human person is most himself and freest when least encumbered with social, traditional, religious or familial ties, society is a necessary evil which protects as much as possible the freedom of the individual without being much of a threat to it.

It finds its appropriate organ not in a state, but in a Church, that is to say a society which is the embodiment of a purely spiritual tradition and which rests, not on material power, but on the free adhesion of the individual mind.

Yeah, just democratic capitalism, which has freed more people from slavery, oppression and poverty than any other system of civilized society in the history of mankind.

The conclusion to be drawn from Riezler's treatment of public opinion is that true community must be re-established in mass society if that society is to remain a free one which serves the people.

A free an open society is one in which the freedom to purse any inquiry regardless of where it may lead is valued.

In the struggle against such a system, what is being proposed as an alternative is not the socialist system, which in fact turns out to be state capitalism, but rather a society of free work, of enterprise and of participation.

I long for a society in which modernity would have its full place but without implying the denial of elementary principles of human and familial ecology; for a society in which the diversity of ways of being, of living, and of desiring is accepted as fortunate, without allowing this diversity to be diluted in the reduction to the lowest common denominator, which effaces all differentiation; for a society in which, despite the technological deployment of virtual realities and the free play of critical intelligence, the simplest words — father, mother, spouse, parents — retain their meaning, at once symbolic and embodied; for a society in which children are welcomed and find their place, their whole place, without becoming objects that must be possessed at all costs, or pawns in a power struggle.

George Soros in America and Jane Kelsey in New Zealand have both referred to «market fundamentalists», by which they mean those who reject all modern forms of socialism and government interference in economic issues, and who seek a return to the free market and private enterprise of pre-modern society.

So, in other words, a Godless society would NOT be any better than one with a God under which people with free will turn against and act like... what... Atheists?

A free society is one in which provisions are made for transcending and criticizing the existing order.

However, the wetlands were performing services free for which society must now pay.

Thus in the course of building a society «in which the free development of each is the condition for the development of all, «38 one must fight religion because it will inevitably stand in one's path.

Justice Frankfurter spoke of the «agencies of mind and spirit which may serve to gather up the traditions of the people,» and said that these concerned a «continuity of a treasured common life,» and that the «ultimate foundation of a free society is the binding tie of cohesive sentiment.»

That religion, or the duty which we owe to our Creator, and the manner of discharging it, can be directed only by reason and conviction, not by force or violence, and therefore all men have an equal, natural and unalienable right to the free exercise of religion according to the dictates of conscience, and that no particular religious sect or society ought to be favored or established by law in preferrence [sic] to others.

This represents a refreshing and welcome change from the physicalist and «value free» programmes which abound in Western societies.

From your posts looks like you want society to be free from any form of ethics... which makes u the caveman.

Griffin & Sherburne, New York: The Free Press, 1978, 34) An example of a society is an ordinary physical object which endures through time.

From the perspective of James Madison's observations about factions and freedom in Federalist No. 10, for example, the respect for tradition and the flourishing of faith is not a glitch but a feature of a free society, which encourages the development of a variety of human types.

I have argued that theology and theological education must be conceived as a transformative discursive praxis that critically reflects on the concrete historical — political configurations and theological practices of Christian communities which have engendered and still engender the exclusion and dehumanization of «the others» of free born, educated and propertied men in Western society.

These are the elementary skills of civil society, through which free citizens exercise self - government by doing for themselves (that is, without turning to government) what needs to be done.

Geographically mobile and deriving prestige, power, and satisfaction from their work, those who wield the most influence in modern societies are, as Robert Rodes has observed, often «very free in adopting measures that undermine the geographical stability and delicate communities on which others depend for practical and emotional support.»

Our prevailing legal emphasis on the free, self - determining individual fits quite well with the series of economic and social changes that, by liberating so many of us from family and group ties, have dramatically affected the capacity of families to carry out all the tasks for which society continues to rely on them.

1) Charities spend their income on necessities, such as food and utilities, which ever - so - slightly re-orients our economy toward recession - resistant products, rather than luxuries 2) Charities spend their money quickly, but on independent schedules, making for a smoother stimulus effect on the economy 3) Charities make purchases tax - free, meaning that $ 1 spent by a charity generates a full $ 1 of private economic activity; furthermore, much of those tax revenues are recovered as income tax on the grocery stores, utility companies, etc. that might not have received that income otherwise 4) Charitable giving is by far the most democratic way to improve society; from birth control to bombers, government assuredly spends money on something you don't like, and charitable giving restores your say - so 5) Charitable donations are tax deductible, meaning you keep those tax dollars in your local community 6) Charitable donations provide the funds necessary for volunteers to serve the needy, thus giving «the average citizen» a chance to meet and interact with the needy, breaking down stereotypes

Apparently, it means an ideal world in which everyone is left to his own devices, free to create «voluntary societies,» where coercion is nonexistent.

There would be no external standards of what is right and wrong, just and unjust, moral and immoral, by which its results could be judged; there would be no guarantee that, even in the absence of outside intervention, globalization would be a benign process; and there would be no assurance that in a free society, left to itself, we could count on an evolution of moral beliefs to generate values which would continue to underpin the market order.19

The founder, Adam Smith, had a rather cheerful view of human economic activity, especially in societies in which strong moral foundations guide public behavior and free, competitive markets reward with better profits and higher wages those producers and workers who make good decisions.

The end we rightly seek is a society in which religious communities are free to serve and to persuade.

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.

There he says, one, that the shift from the concept of «the State's role as providers of equal opportunities to every citizen» to that of providing education, health and other social services «to those who can afford to pay» is a U-turn in public policy which «has been made surreptitiously by administrative action without public discussion and legislative sanction»; two, that the total commercialization of social sectors is «alien even to free market societies»; and three, that «the ready acceptance of self - financing concept in social sectors alien even to free - market societies is the end result of gradual disenchantment with the Kerala Model of Development», which has been emphasizing the social dimension rather than the economic, but that it is quite false to present the situation as calling for a choice between social development and economic growth.

Inherent in Christian understandings of the realities of the human condition and of what personhood might be if it were set free to flourish, and in Christian understandings of society and church, is a strong stress on human sociality and an equally strong resistance to the ways in which individualistic views of personhood erode or deny sociality.

There are important values on each side of the generation gap — values which need to be brought together to help persons achieve a full life in a free society.

«They are keenly aware of the need for social and economic justice, the stewardship of creation, and equality of opportunity; they are equally aware of the need for a society free from any form of prejudice rooted in anything which is part of the individual identity, gender, race, origin, religion or orientation of anyone.»

It was the source of the «American dream» — achieving an ideal society in the New World, free from the contamination of the Old World and from the evils which chronically beset mankind.

The art of free society consists first in the maintenance of a symbolic code; and secondly in fearlessness of revision, to secure that the code serves those purposes which satisfy an enlightened reason.

Mass society is characterized not simply by size but by the fact that individuals in it do not have relations to one another which are free of state interference or control.

Developed through the four cardinal virtues — prudence (practical wisdom), justice, courage, and temperance (perhaps better styled today, «self - command»)-- freedom is the method by which we become the kind of people our noblest instincts incline us to be: the kind of people who can, among other possibilities, build free and virtuous societies in which the rights of all are acknowledged, respected, and protected in law.

I long for a society in which modernity would have its full place, without implying the denial of elementary principles of human and familial ecology; for a society in which the diversity of ways of being, of living and of desiring is accepted as fortunate, without allowing this diversity to be diluted in the reduction to the lowest common denominator, which effaces all differentiation; for a society in which, despite the technological deployment of virtual realities and the free play of critical intelligence, the simplest words» father, mother, spouse, parents» retain their meaning, at once symbolic and embodied; for a society in which children are welcomed and find their place, their whole place, without becoming objects that must be possessed at all costs or a pawns in a power struggle.

A theoretical framework which could be used to undergird the conception of society and its workings assumed here is found in Warren Breed, The Self - Guiding Society (New York: The Free Press,society and its workings assumed here is found in Warren Breed, The Self - Guiding Society (New York: The Free Press,Society (New York: The Free Press, 1971).

Jesus had a social program which «sought to rebuild a society upwards from its grass roots, but on principles of religious and economic egalitarianism» made concrete in «the combination of free healing and common eating» which «negated alike and at once the hierarchial and patronal normalcies of Jewish religion and Roman power.»

The minority who constitute the middle class, whose minds are set free from immediate physical concerns, are presented as the fountainhead for most of society's novel ideals, which serve as a lure for social reform.

But finally the ministers who, as Lyman Beecher said, were «chosen by the people who have been educated as free men,» and were «dependent on them for patronage and support, «88 achieved such status as their reputation for personal piety, character, and ability made possible in the society in which they lived.

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