She holds an MA / MFA from University of Wisconsin — Madison, a BFA from Camberwell College of Arts, University of the Arts, London, an MA in Communication,
Culture and Society from Goldsmiths College, University of London; and a BA in Sociology, Goldsmiths College, University of London.
Tiago Sant» Ana is a performance artist, PhD in
Culture and Society from Universidade Federal da Bahia.
Not exact matches
Beth Pickens, Managing Director of Global Consumer
and Retail at William Blair, explains how
society has shifted
from a «need
culture» to a «want
culture» when it comes to retail.
This exposure to contemporary Asia has created a new bottom - up understanding of that region's
cultures and societies, a stark difference
from the more distant
and top - down view our parents may have had when they were in their 20s
and 30s.
For instance, Chinese firms have to be aware of roles of trade unions
and labour laws that differ
from those in China; be respectful to the diversity
and equality that are the reality of Canadian
culture and society;
and be environment friendly that reflects Canadians value.
In fact, the Tanach is very clear to the Jews that the only covenant they have (
and will ever have) is the one pounded out between G - d and the Jews on Mt. Sinai (which, if you read the fine print AND the NT is allowed to be understood / interpreted by designated leaders in the Jewish society; Jesus believed those people to be the Pharisees and told his JEWISH followers to adhere to Pharisee teachings... the Pharisees were the honorable, compassionate end of the theology spectrum in the first century instead of the bad rap they get from a mis - reading of the NT (done generally with no comprehension of Jewish culture or histor
and will ever have) is the one pounded out between G - d
and the Jews on Mt. Sinai (which, if you read the fine print AND the NT is allowed to be understood / interpreted by designated leaders in the Jewish society; Jesus believed those people to be the Pharisees and told his JEWISH followers to adhere to Pharisee teachings... the Pharisees were the honorable, compassionate end of the theology spectrum in the first century instead of the bad rap they get from a mis - reading of the NT (done generally with no comprehension of Jewish culture or histor
and the Jews on Mt. Sinai (which, if you read the fine print
AND the NT is allowed to be understood / interpreted by designated leaders in the Jewish society; Jesus believed those people to be the Pharisees and told his JEWISH followers to adhere to Pharisee teachings... the Pharisees were the honorable, compassionate end of the theology spectrum in the first century instead of the bad rap they get from a mis - reading of the NT (done generally with no comprehension of Jewish culture or histor
AND the NT is allowed to be understood / interpreted by designated leaders in the Jewish
society; Jesus believed those people to be the Pharisees
and told his JEWISH followers to adhere to Pharisee teachings... the Pharisees were the honorable, compassionate end of the theology spectrum in the first century instead of the bad rap they get from a mis - reading of the NT (done generally with no comprehension of Jewish culture or histor
and told his JEWISH followers to adhere to Pharisee teachings... the Pharisees were the honorable, compassionate end of the theology spectrum in the first century instead of the bad rap they get
from a mis - reading of the NT (done generally with no comprehension of Jewish
culture or history).
In such works as Idea of a Christian
Society, After Strange Gods,
and Notes Towards the Definition of
Culture, he turned away
from firmly embedded nails
and toward goads.
«It is through the humanities principally,» says Coughlin, president of Gonzaga University
from 1974 to 1996, «that the
culture, values,
and moral principles of the Judeo - Christian tradition are kept alive in Western
society.
In worship, art, architecture, literature, communal life, language, beliefs, moral values, models of a virtuous life, views of the past, the persistence of an aristocratic
culture» in all of these aspects of life, a profound
and far - reaching transformation of the
society was underway,
and the book would have benefited
from greater attention to at least some of them.
We are seeing several foundational truths
from Genesis 2 about how to understand life, theology, Scripture,
society, religion,
and culture.
Religious liberty is plainly essential for the endurance of our free
society and for the protection of the rights
and freedoms of the many millions of Americans who dissent
from the caustic Gnosticism that increasingly dominates our
culture.
For nearly a half century after the Second World War, the cohort of babies born between 1946
and 1964 profoundly transformed American
culture and society»
from parenting styles
and media consumption to attitudes toward government
and authority
and sexuality.
«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.
But is it appropriate to accuse fundamentalists of a totalitarian impulse simply because they envision a mode of life, emanating
from religious principles, that embraces law, polity,
society, economy
and culture?
«
and the any way was the Jewish removed
from society culture and their business practices that were damaging the German economy
from recovery after Versailles Treaty... would that have been a better excuse for Hitler wanting to kill the Jews?
In the Christian Institute for the Study - of Religion
and Society there was an open discussion about a proposal that since Christ transcended not only
cultures but also religions
and ideologies, the fellowship of confessors of faith in Jesus as the Messiah should not separate
from their original religious or secular ideological community but should form fellowships of Christian faith in those communities themselves,
and that so long as the Law sees baptism as transference
from one community to another it should not be made the condition of entry into the fellowship of the sacrament of the Lord's Supper but made a sacramental privilege for a later time (Ref.
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.
If we think we need to accommodate every special interest
and every possible belief, then we lose the sense of community we have
from the shared
culture and without
culture,
society can not function well together.
Our Western
culture has moved so rapidly in the past half century, our ways of thinking have been so affected by the scientific, technological,
and secular advances, that our situation seems divorced almost completely
from society as presupposed in biblical
and traditional theological thinking.
The consortium describes the Templeton Foundation as having «made up to $ 3 million available for research grants to stimulate
and sponsor new research insights directly pertinent to the «great debate» over purpose in the context of the emergence of increasing biological complexity, ranging
from the biochemical level to the evolution of life andthe emergence of
society and culture.»
So much is this true that the total separation of faith
and religion
from life
and culture became a cardinal principle of a new outlook, now called The Philosophy of Science, the doctrine of which is that nothing is valid in
society, in community law, or in educational principle, unless it belongs to the experimental order
and can be proven by the senses.
-- As creators
and transmitters of
culture, it is our responsibility to raise our voices to promote mutual understanding
and respect among people
and societies whether like us or different;
and to demand that people everywhere should be able to respond to the problems that face them, benefiting
from basic education, unbiased communication,
and relevant information.
It would be difficult to say whether our
culture's stress on aggressiveness grew out of an overemphasis on God's power
and might or whether the images of God's power
and might emerged
from a
society that valued such strength.
Culture ceases to bubble up in its myriad forms
from below
and becomes imposed on
society from above through big business, mass marketing,
and governments.
People
from different
cultures,
societies, religious traditions
and regions often use speech that is common to them, so what?
Add to this mix a handful of international students, most likely
from a Middle Eastern, Islamic
culture or
from an Asian
society in which people deem it strange to share any religious conviction,
and we have an assembly that we could address only if the miracle of Pentecost touched our tongues.
He makes a strong case that the idea of covenant, drawn
from scripture
and developed variously in different
cultures and societies, is particularly suited to support public, just, pluralistic, federalist structures within the church
and in the government.
Christ above
culture: Christianity brings the
culture up to a higher level of fulfillment;
culture leads people to Christ, but Christ then enters into the situation
from above with gifts which human aspiration can not attain
and «draws up» the
society to higher levels of social attainment.
Constantly attempting, as he tells us, to bracket
from his scientific method of investigation «faith - knowledge»
and to «prescind»
from the teachings of the church, he nevertheless» in as naive a fashion as one can imagine» fails to bracket the «knowledge» he has imbibed
from the political
culture around him, knowledge which assures him that our
society has been mistaken in its exaltation of the individual.
This false ending comes
from the utilitarian philosophy that permeates our
society and legal
culture.
One was the work of a sociologist, Earl Brewer, who, with the aid of a theologian
and a ministries specialist, sought by an extensive content analysis of sermons
and other addresses given in a rural
and an urban church to differentiate the patterns of belief
and value constituting those two parishes.67 The second was the inquiry of a religious educator, C. Ellis Nelson, who departed
from a curricular definition of education to envision the congregation as a «primary
society» whose integral
culture conditions its young
and old members.68 James Dittes, the third author, described more fully the nature of the
culture encountered in the local church.
Finally, there is increased anxiety concerning climate change — with some environmentalists demonising human beings, consumer - based Western
cultures castigating poorer nations for their waste
and pollution,
and little attempt to think more profoundly about what a more ecologically - aware approach to our world may demand
from such
societies.
Not just
from my audience, but
from the traditions,
society,
culture, church, my own urges,
and so on.
If these early followers had been content to withdraw
from and forget their relationship to the rest of
society, Newbigin says, they would have posed no threat to the Emperor
and his power:» [the first century church] would have enjoyed the protection of the law — the same protection which churches enjoy in our modern
culture, available for exactly the same reason — namely, that they pose no threat to the ideology which controls public life.»
At what point do the theological affirmations of process theology decisively differ
from the common - sense beliefs of traditional Western
culture and society?
As we have seen, process thought not only affirms pluralism, which is reflected in our schools, universities,
and colleges no less than in our
society, but advocates such an attitude of openness towards individuals, groups,
cultures,
and ideas different
from ourselves
and our own groups,
cultures, ideas that the possibility of increased contrast, richness of experience, of mutual transformation, without loss of integrity, is enhanced.
Take clues
from the
culture and probe underneath to determine what they tell us about «the state of ethics» in our
society.
It is not necessary for certain ideas to have evolved, as is evidenced by other
cultures (not to say in any way that they are wrong, however, there are practices that oppose the morals ingrained in us by the
society we live in) so could a parent raise perfectly good children without the bible, in this day in age, probably yes, but you must recognize, that much of what they will be teaching will come
from their
society, adn quite honestly I'm not sure honoring your parents,
and not killing are such a bad thing.
But much more commonly, sects are tempted instead to withdraw
from the larger
society and to reject its
culture.
Since that person's force
and strength come
from within, he or she can grant
society and culture their full autonomy.
Just as, in general, good works are distinct
from faith
and not to be identified with it,
and yet are also demanded by faith
and not to be separated
from it, so justice in its political meaning as right structures of
society and culture is both distinct
from faith
and demanded by it,
and hence neither identifiable with faith nor separable
from it.
The widest possible adoption of a medical oath that recognizes the sacredness of human life»
and recognizes the necessity to preserve doctors
from becoming
society's paid killers» stands as one of the best
and surest ways the medical profession can combat the
culture of death.
In all of this, the church -
society and church -
culture relationships of mainline Protestantism have not changed at all
from the situation I described in The Noise of Solemn Assemblies.
In the context of human
society, it means that different
cultures can learn
from one another
and be enriched
and transformed by what they learn.
But it is precisely the significance of that decade that the irrationalities
and horrors of modern history were borne in upon Americans so seriously that for the first time mass disaffection
from the common understandings of American
culture and society began to occur.
Superimpose on that all the layers that are influenced by
culture and society, the expectations
and prejudices having to do with gender roles
and gender expression,
and try to separate those
from gender identity.
If I interpret the prospectus of the CMC correctly, the objective of the CMC namely to «impart to men
and women an education of the highest order in the art
and science of medicine
and to equip them in the spirit of Christ for service In the relief of suffering
and promotion of health», that is, the idea of a combination of training in professional skills, moulding the technically trained in a
culture of human values
and motivation, equipping them to utilize technology to serve «with compassion
and concern for the whole person», the people especially the weaker sections of
society,
and giving spiritual reinforcement of that
culture by the «spirit of Christ»
and the motto «Not to be Ministered unto but to Minister» derived
from him, goes back in tradition to the founder herself (Prospectus MBBS Course p. 5).
With the aide of the Spiritual Exercises, which members of the
Society of Jesus are required to periodically revisit, a steady stream of Jesuits
from nearly every country
and background have shaped the
culture, politics,
and events of their day.
We are learning about women in history, both individual women whose contributions have been ignored or forgotten,
and the masses of women in all
cultures and periods of history who have had tremendous influence on the evolution of human
society,
from the invention of agriculture to the «keeping of the faith.»
Turning first to the Asian values claims, I offer a four-fold critique of the these
culture - based claims: first, I will briefly address the Asian values claim on a substantive level; second, I will address a related cultural prerequisites argument which seeks to disqualify some
societies from realization of democracy
and human rights; third, I will consider claims made on behalf of community or communitarian values in the East Asian context;
and fourth, a recent shift to concern with institutions
and their role in social transformation will be considered as a prelude to the constitutionalist argument addressed in the second half of this essay.