Sentences with phrase «about the new culture of»

As much time is spent on their story arc as any other, which does occasionally blur the thematic resonance of the story to be more about the new culture of India vs. the traditional class and matchmaking structure, but one can also read into this the angle that India, like the building and its residents, is an old country that must also find new life through new ideas, not getting stuck in old ways of thinking at the cost of growth.

Not exact matches

Similar to how learning the likes and dislikes of a potential new hire provides insight into someone's preferences, asking about the culture at their previous workplace gives us insight into how that company operates and what aspects of that culture attracted them to our opening.

The Vidyo team is from all walks of life, and our employees learn more every day about each other's diverse cultures, backgrounds and traditions, and face - to - face inclusion across the board constantly opens our managers up to new ways of approaching each challenge.

New York «s culture website Vulture wrote recently about the difficulty in forecasting this year's Best Picture Oscar race for reasons that include an especially diverse crowd of contenders, as well as last - minute controversies and an all - around «politically charged moment» in time.

There's no better time than the beginning of a career to teach a new team member about what makes your company and culture special.

When asked if anything about Rent the Runway's culture needs to change, Hyman says yes — that it could do a better job of on - boarding new hires.

Sales and marketing strategist Todd Cohen offered a new way of thinking about making connections at the Shell Sponsored Sales Culture Seminar at Summit & Salute.

But we need our Canadian leaders to recognize that this genuine interest and curiosity about the world on the other side of the Pacific needs to be encouraged and validated through more opportunities that allow us to engage with new peoples and cultures.

[16:00] Pain + reflection = progress [16:30] Creating a meritocracy to draw the best out of everybody [18:30] How to raise your probability of being right [18:50] Why we are conditioned to need to be right [19:30] The neuroscience factor [19:50] The habitual and environmental factor [20:20] How to get to the other side [21:20] Great collective decision - making [21:50] The 5 things you need to be successful [21:55] Create audacious goals [22:15] Why you need problems [22:25] Diagnose the problems to determine the root causes [22:50] Determine the design for what you will do about the root causes [23:00] Decide to work with people who are strong where you are weak [23:15] Push through to results [23:20] The loop of success [24:15] Ray's new instinctual approach to failure [24:40] Tony's ritual after every event [25:30] The review that changed Ray's outlook on leadership [27:30] Creating new policies based on fairness and truth [28:00] What people are missing about Ray's culture [29:30] Creating meaningful work and meaningful relationships [30:15] The importance of radical honesty [30:50] Thoughtful disagreement [32:10] Why it was the relationships that changed Ray's life [33:10] Ray's biggest weakness and how he overcame it [34:30] The jungle metaphor [36:00] The dot collector — deciding what to listen to [40:15] The wanting of meritocratic decision - making [41:40] How to see bubbles and busts [42:40] Productivity [43:00] Where we are in the cycle [43:40] What the Fed will do [44:05] We are late in the long - term debt cycle [44:30] Long - term debt is going to be squeezing us [45:00] We have 2 economies [45:30] This year is very similar to 1937 [46:10] The top tenth of the top 1 % of wealth = bottom 90 % combined [46:25] How this creates populism [47:00] The economy for the bottom 60 % isn't growing [48:20] If you look at averages, the country is in a bind [49:10] What are the overarching principles that bind us together?

The pace of change in our economy and our culture is accelerating — fueled by global adoption of social, mobile, and other new technologies — and our visibility about the future is declining.

Mr Ratra is passionate about building stronger businesses, adapting and aligning company with new technology and digital era, and maintaining everlasting culture of customer centricity.

The user review platform is giving us new ways to connect to our customers, hear their feedback about our products and services, and strengthen our culture of customer centricity.»

They work to secure media attention for their own work as well as for plant - based and cultured meat companies, and they have been covered in more than 480 scientific and mainstream media venues.16 Little is known about the impact of these interventions on public opinion, though it seems that raising public awareness of cultured products may be valuable, especially since the field is so new.

Jacoby's occasion for recycling this tired truism is David Gelernter's new book, America - Lite: How Imperial Academia Dismantled Our Culture (and Ushered in the Obamacrats), which he thinks is short on arguments and full of shrill right - wing clichés about tenured radicals and rootless intellectuals.

'» Asked to paint a picture of the company in 20 years, the executives mentioned such things as «on the cover of Business Week as a model success story... the Fortune most admired top - ten list... the best science and business graduates want to work here... people on airplanes rave about one of our products to seatmates... 20 consecutive years of profitable growth... an entrepreneurial culture that has spawned half a dozen new divisions from within... management gurus use us as an example of excellent management and progressive thinking,» and so on.

The struggles of these Christians among the mainstream who chose to speak out about Vietnam illustrate well the new setting occasioned by Protestant displacement in American culture.

Kathryn Watson is an arts and culture writer based out of New York City, asking questions about who we are and what we are becoming.

What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation — appealing the creation narrative — to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws of the Old Testament are treated as irrelevant in one moment, but important enough to display in public courthouses and schools the next; why a feminist reading of the text represents a capitulation to culture but a reading that turns an ancient Near Eastern text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.

Digital utopias disagree with those who worry about scenarios of worldwide cultural homogenisation, they see the emergence of new and creative lifestyles, vastly extended opportunities for different cultures to meet and understand each other, and the creation of new virtual communities that easily cross all the traditional borderlines of age, gender, race, and religion.

His support for the unborn resonated with Americans fighting the consequences of Roe v. Wade: The right to life movement received a new language and dimension when he first spoke about a «Culture of Life» in 1993 — significantly, during a visit to America — and two years later, described his full vision in his great encyclical, Evangelum Vitae.

That is the image our American ancestors saw when they thought about planting the germs of beauty and nobility in their new culture.

Not only was the most primitive kerygma soon seen in the light of the varied patterns of thought found in wider areas of the Mediterranean world, but the inevitable contacts of the Church with the culture of that world brought new intuitions and perceptions about the kerygma itself.

as a non-muslim who knows little about muslim culture (i don't really know any muslims, actually, so beyond what i know about the basics of the religion, i don't know anything about day - to - day life), i've really enjoyed learning new things about people.

These make people try to safeguard their culture in ghetto type relationships and structures, and / or to evolve new cultural mixes that may at first seem merely hybrid, but in the longer term could bring about new patterns of relationships.

This difference is an extremely important one to note for the simple reason that the ideas of the new reformers enjoy an increasing appeal» their notions about moral agency and the nature of the moral life cohering so well with the views about these matters that now are characteristic of American culture.

The challenge of Islam, however, does force us to think in new ways, particularly about the relation between religion and culture.

The working title of Catholicism: A New Synthesis was in fact Matter and Mind: A Timely Synthesis, the published title coming about because he realised that this question underlies the whole contemporary interface of faith and culture.

The questions about religion and public life, those calling for «public» discussion, no longer focus on the verifiability of religious speech but concern quite other issues: methods of understanding and describing the religious realities, old and new, that we see appearing around us; useful criteria for assessing these religions and for defining and comprehending this new set of powers in our public life; and ways of protecting vital religious groups from the excesses of the public reaction to them, and protecting the public from the excesses of powerful religious groups — hardly questions a secular culture had thought it would have to take seriously!

It was easy for me, then, to become cynical about the faith that I was raised in, to punch the holes into the theology of the people I grew up with and spot the gaps in the preaching and methods, and point a finger of blame when «they» got it wrong, to separate myself from the culture and, like most kids raised by immigrant parents (because, in a way, my parents were like immigrants to this strange new land of Christianity), I took for granted my life in the new Kingdom, completely unable to imagine a life without freedom, without joy, without Jesus.

The New Delhi WCC Assembly (1961) rightly observed about culture within the pluralistic context: The assumption that Western culture is the central culture, and that therefore «Christian Culture» is necessarily identified with the customs and traditions of Western civilizations, is a hindrance to the spread of the gospel and a stumbling block to those of other tradculture within the pluralistic context: The assumption that Western culture is the central culture, and that therefore «Christian Culture» is necessarily identified with the customs and traditions of Western civilizations, is a hindrance to the spread of the gospel and a stumbling block to those of other tradculture is the central culture, and that therefore «Christian Culture» is necessarily identified with the customs and traditions of Western civilizations, is a hindrance to the spread of the gospel and a stumbling block to those of other tradculture, and that therefore «Christian Culture» is necessarily identified with the customs and traditions of Western civilizations, is a hindrance to the spread of the gospel and a stumbling block to those of other tradCulture» is necessarily identified with the customs and traditions of Western civilizations, is a hindrance to the spread of the gospel and a stumbling block to those of other traditions.

Perhaps what's most interesting about his new book - The Difference God Makes: A Catholic Vision of Faith, Communion, and Culture (Crossroad, 384 pages,...

But have we learned (or relearned) anything new about culture, society or our own methods of engagement with the world around us?

Perhaps what's most interesting about his new book - The Difference God Makes: A Catholic Vision of Faith, Communion, and Culture (Crossroad, 384 pages, $ 26.95)- is the sheer fact of it, for no one besides Cardinal George has both the talent and the ecclesial weight to attempt what he's after in the book.

For almost two thousand years Christians have been interpreting the gospel in terms of what they knew about the Old and New Testaments, their own cultures, their media, and their experiences.

In the summer of 1986, when the Greenwich Village bookstores were crowded with Jay McInerney's Bright Lights, Big City — a novel whose method of demonstrating the bankruptcy of our culture, one critic said, is to chronicle its parties — and Bret Easton Ellis's Less than Zero and Don DeLillo's White Noise, all in shiny paperback covers, I remembered a New York Times review that called Richard Ford's The Sportswriter a novel about a good man.

And why are we giving the culture of Washington new powers of life and death» making ourselves «God's Partners,» in President Obama's language» at a time when that culture has proved itself so vague and so deluded about all the issues of life and death that have come before it: war, and embryos, and the unborn, and the weak, and the vulnerable?

In describing and accounting for the lives of the Religious Right, which we define simply as religious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and state.

«Our society and culture are driving many to ask new questions about the meaning of life and to re-examine answers that had long been taken for granted.

We must not hide our eyes from the fact that what we have called secularization is an entirely new phenomenon in human history, that it has been brought about by a number of new factors in human knowledge, the more important of which we have looked at, and that for these reasons a secularized culture has come to stay, at least in some form.

In many cases, a large portion of geographic America is often ignored or misrepresented by the culture creators in New York and L.A., who are mainly focused on telling stories about young, abnormally beautiful people in large cities.

Growing this new family was so central to the faith of the early Christians it no doubt raised questions about how to operate in a world where hierarchal boundaries were such a big part of the culture's sociopolitical dynamic.

They are seeking what has been called post-modern paradigms for «an open secular democratic culture» within the framework of a public philosophy (Walter Lippman) or Civil Religion (Robert Bellah) or a new genuine realistic humanism or at least a body of insights about the nature of being and becoming human, evolved through dialogue among renascent religions, secularist ideologies including the philosophies of the tragic dimension of existence and disciplines of social and human sciences which have opened themselves to each other in the context of their common sense of historical responsibility and common human destiny.

Furthermore, the pre-modern science concept of «the nature» has been slipping out of our culture's world - view for centuries, given the force of new knowledge about formality.

Later, God the Father takes on the form of a Native American wiseman (Graham Greene), and leads Mack on a New - Agey «healing trail to bring closure to [his] journey» — the most egregious example of racial essentialism in a film that takes shallow assumptions about foreign cultures as its starting point.

Pope John Paul II is quoted twice, principally on the «spirituality of communion» in Novo Millennio Inuente, and some relevant documents of his are footnoted, but there is no reference to his writings about the gap between faith and culture, or indeed to his concepts of the «new evangelisation» or to his interpretation of the evangelising of culture.

The so - called «balanced approach» (a new code word that means the exact opposite from what it would seem) sought by the president is most likely going to be all about restricting guns and nothing but study on reigning in Hollywood for the culture of violence.

I do not think Atheism is an entirely new concept... I think there were cultures that understood enough about science to realize that the sun didn't rise and set solely because a god told it to, seasons didn't change because a god got bored of one temperature, etc..

Rather than thinking of culture as something implicit or taken for granted — as something about latent normative patterns that can be inferred only from observing regularities in social behavior — the new cultural sociology regards culture as something tangible, explicit, and overtly produced.

But although Roncalli, unlike the present Pope John Paul II, had little interest in the nuances of philosophy and theology, during his time in France in the «40s he learned to appreciate what the new progressive theologians were saying about the meaning of historic Christian faith for men and women in the present epoch of culture and civilization.

There was something about capturing special moments during my exploration of new cultures and terrains that I found irresistible, and the decision to keep finding new things to shoot once I got home was completely natural.