Sentences with phrase «with building societies»

Not exact matches

Along with the virtuous contributions to the environment and society, your company will build a positive image.

I'm committed to doing the same with my life: building a fortune and giving it back to society.

With time, it got so I couldn't pass anything — a building, a traffic intersection, an abandoned farm — without becoming hyper alert to the way it embodied corruption's creep into every organ of civic society.

Farquharson's CV says he spent a summer as an intern with the Centre for Democracy and Peace Building in Northern Ireland, appeared in a rugby video played at the World Cup opening ceremony in 2015 (which Prince Harry also appeared in), and was a member of the Rugby School's chemistry club, the Blue Bunsen Society.

The directors of Home Building Society Ltd have moved to reassure shareholders that its proposed merger with Bank of Queensland would not be affected by BOQ's failure to complete a separate merger with Mackay Permanent Building Society Ltd..

Berkun credits «the relationships he built with the society of civil engineers, and the investments he made in explaining to them why his design was superior to others.»

STATEWEST Credit Society members have voted in favour of demutualisating their institution, paving the way for the proposed merger with listed suitor Home Building Society.

Companies can even build a profile of a person from birth based entirely on data - sharing choices made by others, said Salome Viljoen, a lawyer and fellow with the Berkman Klein Center for Internet and Society at Harvard.

If Locke is right, this is not really a political project, but rather one that begins with the proverbial building block of society, the family.

Because you refuse to get along with all in society, you end of being the menace to all of us who are willing to work within society to build society.

Announcing his resignation (below) to the world he said: «I believe we've made great steps, with more people in work than ever before in our history, with reforms to welfare and education, increasing people's life chances, building a bigger and stronger society, keeping our promises to the poorest people in the world and enabling those who love each other to get married whatever their sexuality, but above all restoring Britain's economic strength.»

In 2016, he said that God had been «unjust with his son,» announced his prayer intention to build a society «that places the human person at the center,» and declared that inequality is «the greatest evil that exists.»

Capitalism, in turn, creates the economic base on which may be built, with guidance from religion and democracy, a more humane society of the kind called for by both Christian and Jewish traditions.

Such a God reeducates our disordered desires and calls our heartless society back to the spiritual practices of compassion, solidarity and justice - building with the marginalized and the humiliated in our midst.

The Rio Summit sought to build upon the past with the goal of establishing a new and equitable global partnership through the creation of new levels of cooperation among states, key sectors of societies and people, working towards international agreements which respect the interests of all and protect the integrity of the global environmental and developmental system, recognizing the integral and interdependent nature of the Earth, our home, some excerpts will help.

Therefore, communication must be expressed as»... God's unique gift to humankind, through which individuals and societies can become more truly human» (Manila Declaration, 1980) and be constructed as a forum for dialogue with all those who are working to build that community in solidarity.

Significant accomplishments in building a just society have alternated with corruption and despair in America, as in other lands, because the struggle to institutionalize humane values is endless on this earth.

They also hoped to build indigenous roots for them in the various religions and cultures of India by reforming them from within and also by legal intervention and developing a composite culture supportive of a State which is common to all peoples living in India equally and a modernized society with dignity and justice for all.

Your baloney may fly with other know - nothings in your generation that do nothing but gripe and complain about everything society has built, yet your so arrogant, you want to tear it down because of being clueless.

The building block electronic and protonic actual occasions are, in the case of human beings, swept into vastly more complex, Chinese box - like sets of containing societies within which there are social levels that can be identified with cells, others which answer to Aristotle's levels of tissues and organs, and which finally are presided over by what Whitehead refers to as the regnant nexus, a social thread of complex temporal inheritance which, Whitehead suggests, wanders from part to part of the brain, is the seat of conscious direction of the organism as a whole, and answers to what in Plato and Aristotle is called the soul.

Start with the studies done by Jane Goodall, and then continue with a HUGE variety of other animal studies that PROVE animals have morals, they use tools, build societies and cultures, have their own languages (such as the prarie dogs... simple little rodents right?

There are a number of individuals and organizations (religious and secular) that firmly believe in non-violent strategies as the only, if not the best, way to deal with the past and to build a just future society.

Individuals like Manar Waheed of South Asian Americans Leading Together and Muneer Panjwani of Do Something are actively building a more equitable and just society in America, and they are competing with others to do good.

As if this were not cheeky enough, the unelected and unchallenged «president» Raúl Castro also claimed that he was committed to building «a prosperous and sustainable socialism focused on human beings and the family, and with the free, democratic, conscious and creative involvement of the entire society.»

globalisation with a human face, global citizenship, sustainable development, good governance, consensus - building, global ethic, cultural diversity, cultural liberty, dialogue among civilizations, quality of life, quality education, education for all, right to choose, informed choice, informed consent, gender, equal opportunity, empowerment, NGOs, civil society, partnerships, transparency, bottom - up participation, accountability, holism, broad - based consultation, facilitation, inclusion, awareness - raising, clarification of values, capacity - building, women's rights, children's rights, reproductive rights, sexual orientation, safe abortion, safe motherhood, enabling environment, equal access, life skills education, peer education, bodily integrity, internalisation, ownership, bestpractices, indicators of progress, culturally sensitive approaches, secular spirituality, Youth Parliament, peace education, the rights of future generations, corporate social responsibility, fair trade, human security, precautionary principle, prevention...

Founded in 1992 and run since 2000 by the Ethics and Public Policy Center, the Tertio Millennio Seminar on the Free Society brings two dozen young people from central and eastern Europe together with twelve or so of their American counterparts to explore the principles and prospects of building free and virtuous societies.

In this particular instance it is not very difficult to imagine scenarios in the not - too - distant future in which there might occur resurgences of socialist policies and ideals: the failure of neo-capitalist regimes in developing societies and / or the formerly Communist countries in Europe to achieve economic take - off; the insight granted to sundry dictators and despots that, while socialism invariably immiserates the masses, it is a very good recipe for enriching those who claim to hold power as the vanguard of the masses; the «creeping socialism» (still an aptly descriptive term) brought on by massive government intervention in the economy in the name of some societal good, e.g., there could be an environmentalist road to socialism, or a feminist one, or one constructed (perhaps inadvertently) with some other building blocks of politically managed regulations and entitlements; or, last but not least, the actual restoration of socialism, by coup or by voting, in a number of countries, beginning with Russia.

K. Rajendran writes that what one needs to do is to find some balance between mass and individual conversion and argues that «Society can be built with a mass turning to Christ.

Finally, Charles Villa - Vicencio takes up the new work of making liberation theology not just a theology of resistance but of reconstruction in places like South Africa and El Salvador, where civil war has ended but the crushing burdens of building a more humane society continue — in a new world order with less and less compassion or creative insight for the plight of the poor.

Lincoln's celebrity has always been good for museums; Ferguson fondly recalls visiting the Chicago Historical Society, when that «solid and stately» building displayed various items associated with Lincoln's personal life ¯ his house slippers, eyeglasses, and shawl.

Funny I never thought of Jesus as having a hercules style body... Just average build... He did work as a capenter and the carpenters I know have good muscle tone... by are not body builder status, Hercules built to excess... They are just like a average farmer, strong and even in muscle tone... Jesus's whole life was about being humble and coming from the low end of the society... he was born with the animals in a very humble place... I do not see him as a super strong human... but then being the son of God, he would have had super powers if he wanted them... he just did not need them...

Zwingli, a former humanist whose abandonment of medieval Catholic orthodoxy predated Luther's, gets extended treatment, as does Calvin, who built on Zwingli's initiatives to create the disciplined structures and alliances with civic society which would become the normative form of Protestantism.

For life in a highly fragmented and specialized society, the pastor as theological integrator can perform a socially unique role in building provisional bridges to enable us to stay in touch with our common humanity fashioned in the image of God.

«It is important that we remain committed to working together with our friends from other faith communities and each other to ensure that we build a resilient society in which all are welcome and none feel excluded, so that we can truly pursue justice, show mercy and seek peace.»

It is through politics and through economics as well as through personal morality that we are called to build a just society in which we love God with our hearts, our minds, our souls, and our strengths, and in which we love our neighbors as ourselves.

Building on his previous work, he continued to describe modern society as a product of evolutionary development, but he also suggested that a fundamental characteristic of modern society is its inevitable and enduring confrontation with paradox At one level, the basic paradox confronting modern society can be seen in the fact that there must be closure for communication to occur, yet there must also be openness in order to cope with the high degree of complexity and change in modern society.

Some years before Revelation was written, Paul was sending letters to churches in Asia Minor and Greece to build up the Christ - rooted societies with an egalitarian credo, recognizing believers whether they were Greek or Jew, male or female, slave or free, These assemblies stood «in contrast to the hierarchical social relations» in the empire, Horsley wrote in Paul and Empire, a book deemed significant by Wright, a New Testament scholar and the Anglican bishop of Durham.

Nevertheless the Christian doctrine of the relation between the ethics of Law and Grace, the Hindu concept of paramarthika and vyavaharika realms, the Islamic concept of shariat law versus the transcendent law, and the equivalent ones in secular ideologies like the Marxist idea of the present morality of class - war leading to the necessary love of the class-less society of the future need to be brought into the inter-faith dialogue to build up a common democratic political ethic for maintaining order and freedom with the continued struggle for social justice, and also a common civil morality within which diverse peoples may renew their different traditions of civil codes.

Above all, it is possible to exhaust what the gospel has to say by talking about and working for the immediacies, assuming that there is in that gospel nothing more than an imperative for better relations among men, classes, races, and nations, with the building in the not too distant future of a society in which opportunity of fulfillment will be guaranteed to everybody.

To prevent me from speaking, they stomped their feet in cadence and loudly sang the National Anthem of the Sandinistas, while waving placards proclaiming their solidarity with Nicaragua, as if the new society being built in Nicaragua after the overthrow of Somoza was a concrete example of what liberation theologians were hoping to accomplish.

The real struggle in all religious communities is for spiritual reformation opening themselves to enter into dialogue with other religions and with secular humanist ideologies regarding the nature and rights of the human person and the meaning of social justice enabling to build together a new spiritually - oriented humanism and a more humane society.

Two challenges seem to loom large in the modern world including India which is in the process of modernization; one, of humanizing the technological revolution to serve the poor and protect the ecological basis of life; and the other, of building a secular state and common civil society with openness to religious insights in a situation of religious pluralism.

The power that sustains us is the fellowship of other people, who are with us in this fellowship of struggle for the building of a new society.

Having made observations about the fabric of our society, of the lack of a supportive culture and the threats which these pose to family life, we are presented on page 42 with a recipe for building family life based on the Rule, concerning external and internal dispositions of mind and heart.

Not only policymakers but also the growing number of people, particularly those in religious communities, who are grappling with the role of religion in resolving conflicts and in nation - building in postconflict societies.

Unless the general public — not just the highly educated leaders of church and society, but the general public — knows about these problem with all their pros and cons, and are able to weigh and consider alternatives and solutions from every standpoint — left, right and center — unless that happens, our nation will never be able to fight its way back toward solutions that will build us up, strengthen our resolve, and re-create the nation I used to love and I now would love to reform.

«To coal and iron mines, to freight trains, to fishing fleets in December, to dishwashing, clothes - washing, and window - washing, to road - building and tunnel - making, to foundries and stoke - holes, and to the frames of skyscrapers, would our gilded youths be drafted off, according to their choice, to get the childishness knocked out of them, and to come back into society with healthier sympathies and more sober ideas.

The building of the Church as a community with complex organizational structure, with manifold functions and leaders, with various responsibilities to the society around it, can easily degenerate into the building of religious clubs, of sororities and fraternities and of national associations for the promotion of good causes, if the understanding of the Church's purpose, of its responsibility to God, of the nature and action of God, of man and his history, of the meaning of the Church's work in all the complex of human activity and of the interrelation of the various aspects of its work are lost to view.

With the building of North American society and the gradual transformation of certain «sects» into «denominations,» the individualistic, philanthropic, and sentimental ethic common to Methodists came to dominate the middle - class Protestant churches of the United States.

The sustaining power is the fellowship of other people, who are with us in this fellowship of struggle for the building of a new society.