Sentences with phrase «with society as a whole»

Most of us who dissent from the sexual revolution do something similar, not just with friends but with society as a whole.

One reason why formation has been deemed unimportant by many churches is that we have assumed that our community is roughly continuous with the society as a whole.

My issue with these writers has less to do with them then with society as a whole.

Laying out the physical realities and philosophical ties of Time Divisa, a May 2011 article for Artforum by Chus Martínez explains that «the true politics of Macotela's enterprise is premised on his articulation of possibilities for agency, solidarity, and even trust within this system - and by extension, across the «carceral continuum» that Foucault envisioned as contiguous with society as a whole.»

Not exact matches

and that the ability to collect and store such vast amounts of consumers» personal data carries with it tremendous implications for both individuals and society as a whole.

If you combine adventurousness and curiosity with persistence and a sense that it's not all about you, then you get the creativity that benefits society as a whole.»

Obviously, the company has put a ton into Shanghai Disneyland... (and) Disney has had such close ties with the Chinese government and with the Chinese society as a whole to get to this point,» he added.

I've read the welcome page and I get the idea of self accountability, no dieties, self gratification that's pretty consistant with how all of society is as a whole.

Elsewhere, I have indicated how this field - approach to Whiteheadian societies allows for a trinitarian understanding of God in which the three divine persons of traditional Christian doctrine by their dynamic interrelatedness from moment to moment constitute a structured field of activity for the whole of creation.6 Here I would only emphasize that thinking of Whiteheadian societies as aggregates of mini-entities with one entity providing the necessary unity for the entire group is reductively much more impersonal and materialistic than the approach sketched in these pages.

Throughout his life, these essays on Judaism and the Jews provided Kristol with a forum both familiar and provocative enough for exploring his thoughts on religion, society, and human nature as a whole.

Until we ditch this whole «liberal» and «conservative» word war we will never progress as a society, or at least it will take us much much longer to actually fix the problems both sides have with the current system.

People are increasingly recognized that the economy itself is far too important to be left to those who deal with it in such abstract ways and that society as a whole is too rich to be placed in the service of the market.

They have been opposed to society as a whole, and with good reason.

When a society is unified, those with greater resources are willing to assume greater burdens to advance society as a whole.

We will not be able to move beyond our current impasse until individual communities begin to work together with government agencies while sharing a vision of the good of society as a whole.

The fact is, the Bible has been proven to be a historically - inaccurate account of «history» that is laced with fairy tales — an interesting novel but nothing credible enough to base one's life on much less push to influence society as a whole.

The usual assertions are (1) that this kind of religion is today on the defensive; (2) that the defensive posture is occasioned by the flourishing of «conservative churches» (although the alleged liberal enervation is also seen in more autonomous terms); (3) that the growth in religious conservatism and conservative churches is itself the result of widespread reaction against «secular humanist» values and against those who hold such values; (4) that our society as a whole has been experiencing a breakdown in moral consensus, a loss of moral coherence somehow connected with a decline in oldline Protestant dominance; and (5) that some or all of these happenings have been quite sudden, so that the early 1960s can be taken as a kind of benchmark — as a time before the fall.

This conception must not only be able to deal with the individual in isolation and in terms of individual complexes and aspects of his personality but also as a whole person in relation to other persons and to society.

God cements mankind into society for their greater good, while each, consenting to submit his exercise of the several powers with which he is vested to the cognizance of the whole body, agrees to deny himself such gratifications as are deemed incompatible with the felicity of the rest....

Politics has to do with the way in which a society as a whole is organized and operates.

For populations that cope poorly with change, any quickening in the pace of change — including the pace of demographic change — is likely to prove difficult and perhaps even costly to society as a whole.

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.

Equally so, a civilized society, as one whole and regardless of its particular political orientation, exerts its influence solely in terms of the individual effort of persons, acting either alone or in concert with one another.

In subsequent chapters we will look at the expressions of these dangers in particular situations: the limitations of scientific methodology as the teacher confronts them; the idolatry of science in contemporary society; and the temptation to identify science with the whole of reality in the scientist's own perspective.

The most urgent immediate task, therefore, is the development of education on the basis of the sciences, both natural and social, for only with their help can society as a whole be taught to construct a life completely in accordance with that knowledge which has become the factor by which our age is distinguished from all preceding periods of history.

At least those of belief have made hospitals, charities, and all sorts of good things for society as a whole (whether you agree with them or not)... the best the Atheists could come up with is a billboard?

Pluralist societies tend to view persons as individuated selves with rights and duties, who may form or leave independent political, social, business or religious associations; but socialist societies incorporate the self into an organic whole that guides each self and controls independent groups and associations.

Reinforcement of the faithful has its value, so long as it does not degenerate into pandering or manipulation, but it is different from working within the mass media, dealing with the values and world view of the whole society.

Hence, what is principally carried forward from moment to moment both by the regnant personally ordered society and by all the subordinate corpuscular societies is a collective feeling of interrelatedness together with the common element of form for the structured society as a whole.

As noted above, the concrescing actual entities within a given structured society prehend in different ways a common world, i.e., the concrete interrelatedness of their immediate predecessors together with the common element of form which bound them together as this rather than that society.2 This feeling of both emerging out of and yet still belonging to a unified whole is then incorporated into their individual processes of concrescencAs noted above, the concrescing actual entities within a given structured society prehend in different ways a common world, i.e., the concrete interrelatedness of their immediate predecessors together with the common element of form which bound them together as this rather than that society.2 This feeling of both emerging out of and yet still belonging to a unified whole is then incorporated into their individual processes of concrescencas this rather than that society.2 This feeling of both emerging out of and yet still belonging to a unified whole is then incorporated into their individual processes of concrescence.

Progressive taxation and policies that mitigate extreme wealth inequality are correlated with a lot of other positive benefits for society as a whole.

It may be defined as that society, with its own geographical area, which was subject to the rule of Christ, and whose culture and way of life had become so permeated and shaped by Christian beliefs and values as to form a cohesive whole.

However by the Reformation in the 16th century, Martin Luther not only translated the Gospels, but he interpreted them in printed sermons as well, and when John Calvin, Roger Williams and others broadly disagreed in print with Luther on such matters as what the scriptures said about the role of government in society, the whole matter of scriptural interpretation was opened to thousands of individuals who for the first time could read (or have read to them) the published documents.

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...

It includes these different forms: it concerns the dealings of men with one another, inasmuch as they are related to the whole society and its common good, and also the dealings of rulers with ruled, inasmuch as the ruled receive from society their part of the common good.

Admittedly, Whitehead seems to solve this problem of the transmission of a common element of form for an ongoing society of actual occasions in a different way, namely, with his doctrine of objectification whereby individual concrescing actual entities positively and negatively prehend the eternal objects ingredient in their predecessors within the same society and «transmute» them into an eternal object suitable for the society as a whole (Process 25, 27, 41 - 42).

Such universal responsibility is incompatible with a spiritualism that limits the Church's concern to immaterial values, with a moralism that does not understand the value of the sin ner and the sinful nation, with an individualism that makes mankind as a whole and its societies of less concern to God than single persons, and with any of those particularistic and polytheistic theories of value and responsibility which substitute for God - in - Christ some other deity as the source of valuable being.

Bergson, for instance, in his excellent discussion of The Two Sources of Morality and Religion notes that defensive religion is connected with closed societies, such as nations, but in relating the religion of aspiration to the open society of mankind as a whole he does not apparently note sufficiently that mankind as a whole is also finite.

Like the Society of Jesus as a whole, he threw himself into the Great Reform, which didn't seek any particular goals so much as pursue a general, utopian vision, a hoped - for fusion of the Spirit of Christ with Liberation, with New Being, with the Eternal Now.

Accepting with Schleiermacher that a professional school exists to prepare an «indispensable leadership,» Niebuhr assumes with Kelly and Brown that this is a leadership indispensable to the church but not, as Schleiermacher had it, to society as a whole.

Because the good of each is bound up with the good of others, we can consider which changes in the society as a whole conduce to the good of those who participate in it.

Theology, as with American society as a whole, can never be true to itself unless it comes to terms with Martin and Malcolm together.

There is nothing essentially sinful in Hindu society any more than there is anything essentially pure in the Christian society - for that is what the church amounts to - so that one should hasten from the one to the other... So long as the believer's testimony for Christ is open and as long as his attitude towards Hindu society in general is critical, and towards social and religious practices inconsistent with the spirit of Christ is protestant and practically protestant, I would allow him to struggle his way to the light with failure here and failure there, but with progress and success on the whole.

But society as a whole should not be content with merely doing such relief work or giving such partial attention to issues, for it can prolong the problems.

Rather, it resides in the relationship with God which such existence may and does enjoy, whether this is realized or actualized in a vivid manner or is present only as a kind of Leitmotif which runs through the whole history of the human race and the personal history of each and every human person as a member of the society of men and women.

Guns have been prevalent in the country since this country was formed, and yet these mass shootings are only a recent phenomenon, which coincides with disintegrating moral values, families, and our society as a whole.

This entails an understanding of exactly why the Magisterium is so central to the Church, why it is right to talk of «formal cooperation» with evil as always doing «irreparable harm -LSB-...] to the whole of society» and why the Catholic vision of sex, love and, so crucially, our woundedness (see Fr Cummings» article in this issue), is the right alternative to the prevailing hedonistic humanism.

And a falsehood which fosters formal cooperation with seriously wrong acts does, as the Catechism says, «irreparable harm -LSB-... to] the whole of society».

Formally and publicly to cooperate with such an institution (as distinct from treating the individuals who happen to be involved in them with human respect and charity) must always be a destructive thing for the whole of society.

As I dealt with what often seemed like insoluble problems, I quickly realized that they were not the problems of individuals alone but of ever - widening circles, wholes, societies.