Sentences with phrase «real begins by»

Boom for Real begins by reuniting 15 of the untitled 20 works that Basquiat exhibited in the group show New York / New Wave at PS1, where he featured alongside the likes of Warhol, Robert Mapplethorpe, Nan Goldin and Keith Haring.

Not exact matches

But the Bank of Canada is beginning to believe that the signal being sent by this year's run of strong economic data is real.

Corcoran, who at the time had begun to set herself up as an expert in the real estate space by publishing Manhattan sales rankings in The Corcoran Report, said she gave Trump a chance to see her findings before she released them to the press.

Since the beginning of the year, real estate companies have raised more than $ 2.9 billion on TSX and TSXV, with the lion's share being raised by REITs.

So he began franchising in 2008, under the name Pro Energy Consultants, and by mid-2009, the company had 29 units and franchisees «from engineers to real estate agents to golf pros.»

By leveling with workers not just as subordinates, but taking a real interest in their lives, managers can begin to foster the type of culture that values social bonding.

In the four months since we began shipping Microsoft HoloLens to our developer and commercial partners, we've been absolutely amazed at the innovation shown by the creative people and companies building real solutions using HoloLens.

Despite Swann's success, the idea didn't really take off in urban areas in America until the 1980s, when rapidly increasing real - estate prices began shutting many out of homeownership, according to Reinventing Real Estate: The Community Land Trust as A Social Invention in Affordable Housing, by James Meereal - estate prices began shutting many out of homeownership, according to Reinventing Real Estate: The Community Land Trust as A Social Invention in Affordable Housing, by James MeeReal Estate: The Community Land Trust as A Social Invention in Affordable Housing, by James Meehan.

Partly in response to that, real estate developers and others who needed to borrow large amounts of money began turning to insurers, which rapidly expanded their financial activities and raised the money to do so by selling a wide array of often speculative investment products.

In the late 1970s, probably first as a consequence of the highest real interest rates in U.S. history, engineered by Paul Volcker's Federal Reserve Bank, the United States began a process of income concentration that has continued until now for reasons that are hotly debated.

* You have to be mentally tough to be successful in real estate * Consistence and persistence * Learn other techniques of real estate, don't just be wholesaler or rehhaber * Grow mentally by reading and surrounding oneself with like minded people * Honesty and Loyalty * Hard work in the beginning pays off later * Automating your business * build long term wealth / passive income

And it doesn't even begin to address the real problem — the $ 7 trillion funding gap faced by the government's own pensions.

By offering these services to community banks, Giorgio said, those banks are better prepared to begin helping smaller businesses gain quicker access to real - time payment solutions.

I've been married 20 years and I'm just beginning to realize what those who have been married 30 years and more mean by that the real honeymoon begins after 35 years of marriage.

Catholic News Agency: Stanford Law School inaugurates religious liberty clinic Beginning this term, students at Stanford Law School have the opportunity to gain knowledge and real - world experience by participating in the nation's first religious liberty clinic.

Although she never reveals her real name (effaced now under the patronymic «Offred»), the Handmaid begins her tale in the old high school gymnasium by recalling youthful «expectation, of something without a shape or name» (p. 3), preserving, like Israel in exile, the time of hope, and returning in memory to the sources of existence as the only way forward.

A justified process - rooted philosophical appreciation of social canons can be taught through a pedagogical strategy that begins with their critique, that expunges them from the natural given furnishings of the immediately real in order to rediscover them as the inherited cultural accretions by which we transform the immediately real into a world of enduring meanings and human significance.

I always begin to answer that question by emphasizing that although the answer is «No,» the real question is, «Have you believed in Jesus for eternal life?»

-- like the Republican evangelicals who all think their church is the most Christian, the most right, the only ones going to heaven yet ignore the real teachings of Jesus by judging others, ignoring charity and the needs of their community, not understanding when the Lord's Prayer begins with «Our» Father — the «Our» is not just white people.

The decline of a moral conscience grounded in absolute values is still our problem, and left untreated, it can lead to the self - destruction of the European conscience, which we must begin to consider as a real danger — above and beyond the decline predicted by Spengler.

Despite all this the fact remains that our stock was damaged at the beginning of human history by a real sin, and the effects of this sin are passed on to us all.

(In the cases of those interviewed by the writer, there was often a time gap ranging from one month to five years between the first contact with AA and the beginning of real participation.)

Jesus Christ is the «Elect One,» not by some effort of human nature alone, for that would not be real election, but by God's eternal purpose which «from the beginning of the world» — and long before it, too, if we may so speak — has determined that «in the fullness of the times» there shall be just such an actualization of the potential God - Man relationship as Christian faith discerns in Christ our Lord.

Regarding the relationship between love and power, Hartshorne began by stating that «the real trouble is not in attributing too much power to God, but in an oversimple or too mechanical conception of the nature of power in general.»

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

He begins by presenting a novel, brief history of arguments in analytic philosophy between moral realism (the view that moral properties are objectively real) and moral expressivism (the view that moral judgments are subjective expressions).

Everyone understood that Lorenzelli's «XXIV Theses» were aimed in the direction of the sixteenth - century Jesuit scholastic philosopher Francisco Suárez, beginning with the doctrine of the real distinction between essence and existence in creatures, which was not generally held by his followers.

At Advent, it begins again: the cycle by which God breaks through the clutter of our lives to announce to us that the Presence is very near, irrupting into our midst, hauling us out of our myths, our half - truths and the ways we have settled for what is religious rather than what is holy, alive and real.

Such a beginning for a student of history is not unnatural, but if ever that boy is to become a real historian — as well may be the case — little by little the consciousness of what is excluded by his study will grow dim.

And at the centre of history we begin to know our real humanity illuminated by the humanity of Jesus.

Real guilt is the beginning of ethos, or responsibility, writes Trüb, but before the patient can become aware of it, he must be helped by the analyst to become aware of himself in general.

In The Spiritual Life (Harper, n.d.) she pleaded: «We can not begin the day by a real act of communion with the Author of peace and Lover of concord, and then go on to read a bloodthirsty newspaper at breakfast.»

But to the extent that it ignores the finger Lincoln points at the Civil War — to the extent that it forgets the decimation of a generation of young Americans at the beginnings of manhood; to the extent that it forgets the windrows of corpses at Shiloh, the odor of death in the Wilderness, the walking skeletons of Andersonville, 623,000 dead all told, not to mention the interminable list of those crippled, orphaned, and widowed whose pensions became the single largest bill paid by the federal government for the following half - century; to the extent that it ignores how the war cost the United States $ 6.6 billion, rocketed the national debt from $ 65 million to $ 2.7 billion, retarded commodity growth for the next thirty years, and devalued its currency — then the call for reparations opens itself up to a charge of willful forgetfulness so massive that resentment, anger, and bitterness, rather than justice, will (I fear) be its real legacy.

By the time of the Crusades (when the Europeans began fighting back), Muslims had conquered a good piece of real estate by their sword, from Spain to Syria, and across North AfricBy the time of the Crusades (when the Europeans began fighting back), Muslims had conquered a good piece of real estate by their sword, from Spain to Syria, and across North Africby their sword, from Spain to Syria, and across North Africa.

At the beginning of 2014 Melkite Greek - Catholic Archbishop John Darwish of Furzol, Zahle and the Bekaa said: «They are afraid... they worry that their names will be given either to the Syrian government or the rebels... I don't believe they have [any] real reason to be afraid, however, and we have tried to help matters by organising meetings between the families and representatives of the UNHCR, the UN Refugee Agency.»

There can be no creative change until persons begin to get a sense of their own power and responsibility — that is, the ability to choose to respond to their organism's real needs by taking action to meet them.

She began by saying that «We have some real problems in feminism.»

In an article in Crime Writers, edited by H. R. F. Keating (1978), P. D. James defended Dorothy Sayers against that charge, pointing out that Sayers had begun to include the details of ordinary life in the detective story, placing events in a real world.

With May's death, Philippa's real journey begins as she learns the meaning of sorrow and love, searching for the happiness symbolized by the rose of her name and the roses which constitute a motif of the novel.

By no means do we have to reckon exclusively with oral tradition... Personally I have... tried to typologize the so - called «prophetical literature» in two main groups: «The liturgical type» («liturgy» taken as a purely form - literary term) to be found in Nah., Hab., Joel, «Deuter - Isa,» et al., with real «writers» behind them, and probably from the very beginning taken down in writing, and «the diwan type» (no very good term, I admit), e.g., Am., Proto - Isa., etc., primarily resting on oral transmission...

(Mark 9:47; Luke 18:24) In a word, the idea of the kingdom of God was interpreted by Jesus in terms of spiritual quality, so that in a real sense men enter the kingdom now and find in the future age the flowering out and full release of the life with God and with one another that begins here.

But the problem with which we began is that the historical quest for the real Jesus has itself produced variety, not consensus, and hardly provides the norm for measuring the images of Christ entertained by theologians or naïve believers.

And third of all, if L'Oreal wants to join the feminist movement for real, how about they begin by not perpetuating the stereotype that girls are so bad at math and science that they'll go out and buy a product that promises to «millionize» their eyelashes.?

But I believe it was hinted at in the words of a young Cambridge undergraduate who told me that what he and most of his friends aimed at in their sexual behavior were three things: permissiveness, within the range of social decency and acceptance; affection, by which he meant genuine caring and the beginning of real love; and responsibility, which he defined as readiness to stand up and take the consequences for any and every sort of human contact.

Marx begins his account of the relationship of the two philosophers with a paradox: Epicurus held all appearances to be objectively real but at the same time, since he wished to conserve freedom of the will, denied that the world was governed by immutable laws and thus in fact seemed to decry the objective reality of nature.

We must begin by using less particularized terms; and, since one of the duties of the science of religions is to keep religion in connection with the rest of science, we shall do well to seek first of all a way of describing the «more,» which psychologists may also recognize as real.

Starting by saying that you need to begin by accepting that God is real before «evidence» supporting this premise materializes simply can't be a trustworthy path towards truth because you can apply that to anything and get the same result.

The crux of sexual addiction must begin by viewing the person behind the screen, or in our bed, as a real genuine person of God's Kingdom, beloved, prized and a child of someone and future spouse of someone else if not you.

''... If L'Oreal wants to join the feminist movement for real, how about they begin by not perpetuating the stereotype that girls are so bad at math and science that they'll go out and buy a product that promises to «millionize» their eyelashes.?

Then, as I began making blog friends, it felt weird that I didn't know any of them in «real life» and so we have digital relationships and do things like share pictures of food we ate alone by ourselves.