Sentences with phrase «within our society in»

They may, however, feel less of a sense of personal security than they once did with mom on the home front — but this situation is prevalent within society In general and certainly helps ministers and their families to understand the problems others face.

Perhaps young lives redeemed from a life of crime, underachievement and illegal violence within society in some way bear testimony to the worth of boxing and MMA.

to communicate the gradual emergence of mental structures within societies in terms of continuity rather than discontinuity.

Likewise, an electron or a proton would be an enduring object by virtue of the fact that, besides the «yet more ultimate actual entities» within the electronic or protonic society (PR 139), the «electronic and protonic actual entities» (PR 139) are regnant occasions within the society in which they are members.

The third of the major functions of traditional religious faith is to provide a body of belief structures which serve to harmonise the many disparate ideas, experiences and institutions within society in such a way that individual as well as corporate needs and aspirations are given expression.

He said that there were tensions within society in both eras that made it hard to produce effective regimes for alcohol.

Instead, it offers something altogether more critical, a perfect distillation of what it means to live in this world and what it means to fall in love, even if that love may not be acceptable within the society in which it occurs.

Stryker has managed to get a fix on Professor Charles Xavier's (Patrick Stewart) School for Gifted Children, the headquarters where young people who are identified as having special gifts are taught to use them within society in peaceful and productive ways.

Gunnes reconsiders the frameworks we live and use within society in conjunction with our many forms of categorisation.

Not exact matches

According to the Los Angeles Times, she is believed to be the youngest government minister in the world and her role is to create pathways for young people to have more engagement with government and within society.

For example, «How do Japan and Sweden differ in their approaches to equality within their societies?

I believe that the re-orientation of British politics under Corbyn and in particular of the Labour Party is highly beneficial, not only to the large strata within British society that have been discarded in the last 20 to 30 years, but interestingly also for British business that produces real stuff as opposed to the City of London and various other service sectors that produce precarious jobs and nothing much of substance.

And while the focus must be on building successful diversity practices within, companies need to remember that their desire for diversity is in essence an attempt to mirror the differences within society.

«He's an egomaniac devoid of all moral sense» ---- said the society woman dressing for a charity bazaar, who dared not contemplate what means of self - expression would be left to her and how she would impose her ostentation on her friends, if charity were not the all - excusing virtue ---- said the social worker who had found no aim in life and could generate no aim from within the sterility of his soul, but basked in virtue and held an unearned respect from all, by grace of his fingers on the wounds of others ---- said the novelist who had nothing to say if the subject of service and sacrifice were to be taken away from him, who sobbed in the hearing of attentive thousands that he loved them and loved them and would they please love him a little in return ---- said the lady columnist who had just bought a country mansion because she wrote so tenderly about the little people ---- said all the little people who wanted to hear of love, the great love, the unfastidious love, the love that embraced everything, forgave everything, and permitted everything ---- said every second - hander who could not exist except as a leech on the souls of others.»

During the past three decades, a vision of the federal judiciary as the moral tutor appointed for a recalcitrant society has become dominant in the American legal academy and increasingly within the courts themselves.

Since the family is the prime unit in the transmission of tradition (indeed, tradition itself has little meaning for those uprooted from family), it stands to reason that the grave familial problems our society faces can be effectively approached only within the context of tradition.

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.

Religious conviction is not something outside society; it is part of society's inner core: «Religion is not a separate area marked off from society... [but] a natural element within society, constantly recalling the vertical dimension: attentive listening to God as the condition for seeking the common good, for seeking justice and reconciliation in the truth.»

The challenge to developing a public theology comes not only from secularizing forces in society but also from anti-intellectual attitudes within the Church.

The Jews history to manipulate and to achieve their objectives has not chanced, in fact by analyzing the State of Israel today, we see that they are a closed in society prisoners within their own castle, surrounded by a concrete wall.

So if the «rate» of child abuse in all of society is roughly the same «rate» as child abuse within the catholic church, then the two have roughly the same percentage of child abuse cases.

In the eyes of some, this rethinking of Whiteheadian societies in terms of fields and the energy - events taking place within them may seem depressingly impersonal and materialistiIn the eyes of some, this rethinking of Whiteheadian societies in terms of fields and the energy - events taking place within them may seem depressingly impersonal and materialistiin terms of fields and the energy - events taking place within them may seem depressingly impersonal and materialistic.

In any case, in the following paragraphs I will first analyze Whitehead's remarks in Process and Reality on societies as the necessary environment for the ongoing emergence of actual occasions and then show how this analysis throws unexpected light on Whitehead's further explanation of the hierarchy of societies within the current world order, in particular, the difference between inorganic and organic societies, and, among organic societies, those with a «soul» or «living person» and those without such a central organ of controIn any case, in the following paragraphs I will first analyze Whitehead's remarks in Process and Reality on societies as the necessary environment for the ongoing emergence of actual occasions and then show how this analysis throws unexpected light on Whitehead's further explanation of the hierarchy of societies within the current world order, in particular, the difference between inorganic and organic societies, and, among organic societies, those with a «soul» or «living person» and those without such a central organ of controin the following paragraphs I will first analyze Whitehead's remarks in Process and Reality on societies as the necessary environment for the ongoing emergence of actual occasions and then show how this analysis throws unexpected light on Whitehead's further explanation of the hierarchy of societies within the current world order, in particular, the difference between inorganic and organic societies, and, among organic societies, those with a «soul» or «living person» and those without such a central organ of controin Process and Reality on societies as the necessary environment for the ongoing emergence of actual occasions and then show how this analysis throws unexpected light on Whitehead's further explanation of the hierarchy of societies within the current world order, in particular, the difference between inorganic and organic societies, and, among organic societies, those with a «soul» or «living person» and those without such a central organ of controin particular, the difference between inorganic and organic societies, and, among organic societies, those with a «soul» or «living person» and those without such a central organ of control.

In particular, Francis articulated «four specific principles which can guide the development of life in society and the building of a people where differences are harmonized within a shared pursuit.&raquIn particular, Francis articulated «four specific principles which can guide the development of life in society and the building of a people where differences are harmonized within a shared pursuit.&raquin society and the building of a people where differences are harmonized within a shared pursuit.»

Only the series of dominant occasions known as the soul is a separate society, i.e., a set of personally ordered occasions which provide continuity in time for the patterns already generated in large part by nexus of living occasions within the field of activity proper to the brain.

Power does not come from God to the gov «t, it comes from the people to the gov «t. Similarly, it is the people who judge anothers actions as acceptable or unacceptable in regards to common good and ability to work within the society at hand.

To interpret cultural and religious differences in terms of a theory of interests works no better than to ignore the role of class interests within all societies.

Pregnancy, however, falls comfortably into none of the usual definitions of disease: it is not a state inimical to the way one is supposed to feel; it is not a condition in which body components and systems are acting inharmoniously (to the contrary, infertility would more likely fall within that definition); it is not a state of abnormality — for the pregnant woman functions satisfactorily within society, and the social and physical environment tolerates the pregnant woman perfectly.

Does anybody really believe that this scandalous behavior within churches is lost on society in general?

The FAITH Movement has never shied away from recognising problems: a look through the back editions of this magazine reveals plenty of blunt talk about challenges within the Church and in Western society, occasionally with a note of gloomy relish.

It was not in our modern sense of sociological utopianism; but it was something vastly profounder, a religious ethic which involved a social as well as a personal application, but within the framework of the beloved society of the Kingdom of God.

The Jewish scholar Joseph Klausner, for example, holds that the Pharisees and Sadducees were justified in their attacks on Jesus because he imperiled Jewish culture at its foundations, and that by ignoring everything that belongs to wholesome social life he undercut the work of centuries.2 Others within the Christian tradition have felt considerable uneasiness lest the words of Jesus about nonresistance imperil the civil power of the State, or his words about having no anxiety for food or drink or other material possessions curtail an economic motivation essential to society.

I am among a growing number of people who believe that there is an urgent need for a rebirth of utopian thinking within the church and in society at large.

As he put it, we have to learn what it means to be a «church for others» in a multifaith and culturally diverse context beyond the privileges that were accorded us within the Constantinian framework of colonial and apartheid society.

Society, then, is the total human framework within which men administer control and direction to each other from God, acknowledged and loved in their personal consciences.

Moreover, this wound to the Church's credibility has been self - inflicted within the context of a society that is in the grip of despair and desperately needs to hear anew the message of hope that the Church has to offer.

In redefining marriage and the family, the state not only embarks on an unprecedented expansion of its powers into realms heretofore considered prior to or outside its reach, and not only does it usurp functions and prerogatives once performed by intermediary associations within civil society, it also exercises these powers by tacitly redefining what the human being is and committing the nation to a decidedly post-Christian (and ultimately post-human) anthropology and philosophy of nature.

However, the path of the person that has eschewed all religious organizations is one that is meandering and largely inefficient, and the unfortunate result of not of the religion or the belief itself, but of the way in which bodies of believers function within society.

You need to sit down and drink some tea and collect your thoughts, hon.. It depends on what we may learn about how the candidate has applied their religion within the U.S. society — you know in how they vote on things, but also in regards to their actions or words in general.

In fact, incredibly, they placed demands on the assumed power of men by teaching them to be kind to their slaves, to be gentle with their children, to love their wives; they addressed the powerless within a patriarchal society.

And this regime was, naturally, a fixed hierarchy of social power, atop which stood the gods, a little lower kings and nobles, and at the bottom slaves; the order of society, both divine and natural in provenance, was a fixed and yet somehow fragile «hierarchy within totality» that had to be preserved against the forces that surrounded it, while yet drawing on those forces for its spiritual sustenance.

If any members of the Church including also individual bishops were to demand that the Church should alter her constitution in a way contradicting her dogmatically defined self - understanding, such movement in favour of change would actually no longer take place within the Church but outside, for those demanding such a change could no longer belong to the Church in the full sense of a visible society.

Whereas sociology studies the nature of society and the interplay between the individual and society, education studies the learning ability of man at various stages and tries to find those teaching methods which will be most fruitful in leading the individual to full maturity within his society.

For while he took mechanism seriously as a physical base for all phenomena, including man and society, he was able to show that even the formation of this physical base in each instance took place within the cosmic ground of a higher purpose.

«In a first phase, the attention of this discipline was oriented, rather, to problematic situations within society -LSB-...] With the theological emphasis, John XXIII treats more decisively the question of all this in terms of the human person -LSB-...] John Paul II then reinforced this -LSB-...] In the logic of this Encyclical, we find then a further stage, perhaps a third phase in the reflection on social doctrinIn a first phase, the attention of this discipline was oriented, rather, to problematic situations within society -LSB-...] With the theological emphasis, John XXIII treats more decisively the question of all this in terms of the human person -LSB-...] John Paul II then reinforced this -LSB-...] In the logic of this Encyclical, we find then a further stage, perhaps a third phase in the reflection on social doctrinin terms of the human person -LSB-...] John Paul II then reinforced this -LSB-...] In the logic of this Encyclical, we find then a further stage, perhaps a third phase in the reflection on social doctrinIn the logic of this Encyclical, we find then a further stage, perhaps a third phase in the reflection on social doctrinin the reflection on social doctrine.

Major changes in means of communication within a society will have profound changes in how that society perceives and organises itself, and in its meaning and value systems.

And whether we like it or not, it is the culture in which most people within our society, most people within our churches, and we ourselves are now living.

The changes in social structures of moral action, which previously were strongly linked to and supportive of Christian faith, has important implications both to how we conceive our relationship as Christians to our host society, and how we nurture ethical behaviour within adherents of the Christian faith who also participate fully as members of this society.

«A higher religion imposes a conflict, a division, torment and struggle within the individual... we escape from this strain by attempting to revert to an identity of religion and culture which prevailed at a more primitive stage; as when we indulge in alcohol as an anodyne, we consciously seek unconsciousness» (Notes, p. 68) Typically, Eliot did not attempt to lessen the strain; rather, he saw the church as the «salt of the earth,» affecting society at its deepest levels.

I shall return to how he suggests we understand value arising from what is being called, in his peculiar way a «society,» but the point from Adventures of Ideas is clear enough: however we learn to appreciate the status of a complex whole comprised of constituents, it must be construed in a manner which permits that complex whole to serve in turn as constituent within a larger and more complex level of organic whole.