Sentences with phrase «as praxis»

Biography: Brainard Carey is the co - founder of the art collective known as Praxis which he created with his wife.

The exhibition will bring together a group of artists who deal with these kinds of dilemmas as praxis and will produce a collaborative project integrating different techniques — design, visual art, craft — , into one cohesive ambient.

Self taps in to radical forms of healing as a praxis of collective resistance.

These activities do demand a level of intellectual engagement more deeply than is the case with standardized teaching tests, such as PRAXIS.

Mississippi requires the PPST (Pre Professional Skills Test) for Basic Skills and the Praxis II: Subject Tests as well as the Praxis II PLT (Principles of Learning and Teaching) Test for Subject Area competency.

You may also need to pass a teaching exam, such as the PRAXIS, and national certification requirements before you can become licensed to teach in your state.

The Wisconsin Department of Public Instruction requires applicants to take the Praxis I: Pre-Professional Skills Test in reading, writing, and math, as well as Praxis II: Subject Area Tests in relevant subjects.

«Community - Based Teacher Preparation as Praxis: Preparing Effective Educators Through Research - Practice Partnerships» was organized by the editors of the Journal of Teacher Education (JTE) to bring attention to pioneering work under way on this emerging practice.

To consider writing as praxis is to consider what happens as we write, an act equally important for students and writing instructors.

«What if we understood writing as praxis?»

An explosion occurs on the Klingon moon known as Praxis (an allusion to the nuclear disaster of Chernobyl), which makes the Klingon race face possible extinction, as their way of life crumbles, rendering them a superpower no longer (akin to the breakup of the USSR).

It did not enter Schleiermacher's ken that the uneducated classes were an issue for theory as well as praxis.

I believe there is no way of averting this identity crisis once the epistemological privilege of the poor is recognized and theology is understood as a praxis.

Not exact matches

Joining the Board as an At - Large Board Member representing a professional member: Linshuang Lu, Consultant, Praxis Consulting Group, Inc., Philadelphia, Pennsylvania.

He also currently serves as the Director of Marketing for Praxis.

Begin with the thought that human development appears these days driven entirely by scientific and technological advances (knowledge) as influencing and influenced by economic, political, and social uses of that knowledge (praxis).

This does not mean that when we follow liberation theologians in the turn to praxis, our method will be exactly the same as theirs.

Even as the formalized creed of a society, the ideology is the basis of praxis — it serves as a principle which calls on individual sacrifice on behalf of something other and greater than oneself.

That is, an analysis in some detail of one model of the God / world relationship — that of the world or universe as God's body — would mediate between concepts and praxis, between a theoretical and a practical orientation.

A praxis orientation does not deny the possibility of the «shy ontological claim,» but it does acknowledge both the mystery of God and the importance of truth as practical wisdom.

As explained in the preceding chapter, at the time that political theology arose in Germany, process theology in the United States was at its furthest removed from a praxis orientation.

Latin American theology today lives by «hope against hope,» in the apparently absurd confidence that small and humble practices of faith such as singing together or remembering the stories about Jesus can work toward rekindling a viable praxis of structural change.

This sort of comment reflects a tendency to revise the understanding of praxis: one's expectations of oneself as a theologian and of the actual possibilities of a transformative praxis as a whole are perhaps more humble and limited than they would have been 30 years ago.

For instance, in its first years, liberation theology was conceived as (second - order) reflection and discourse based on a (first - order) praxis of liberation from oppression, especially from social, economic and political injustice.

Against the sort of picture of theological education illustrated by Stackhouse's proposal, Wood rejects the view that theology bears on action as theory applied to praxis.

One approach takes «the «salvation» values of other religious ways» as the central question, and the other appraises «how complex traditions... diversely envision the character of the Whole and fashion praxes consistent with these visions.»

Since praxis, changes the world as well as the actors, it becomes the starting point for a clearer vision of God in history.

We needed to reflect on theological praxis as methodology for our education.

Some theologians are talking of a theology defined as critical reflection historical praxis.

As we have seen several times before, the criterion of genuine hope in God's promise consists of a willingness to temper the sacramen - talism of our dreams by a willingness to look mystically into the future symbolized by our images, by a steady posture of patience and silence, and by a transformative praxis that refuses to escape from the troubles of present history.

As a specific example, I wish contemporary theologians of praxis would read more Jürgen Habermas and less Ernst Bloch.

The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.

This intellectual praxis is very different from the conceptualism which, as Habermas and others indicate, derailed both classical science as theoria and modern science as technique.

As a reform movement within Judaism, the communal praxis of inclusive wholeness and the Basileia vision of Jesus both transformed apocalyptic messianism and led those he converted into a paschal - metanoetic egalitarian discipleship wherein faith in his resurrection would open the Covenant of God to the «lowly» of all nations.

Just as sciences, technologies and scholarly disciplines arise out of and return to the life - worlds of everyday living and dying, so the logical and theoretical methods of argumentative discourse arise out of and return to participatory «fusions of horizon» in the «mutual agreements» of historical narrative praxis (BOR 144ff, TW 113ff).

Just as it is important, in order to do justice to the praxis of reason operative in the empirical sciences, to complement their observational and explanatory heuristics with hermeneutical and historical analyses, so it is important, in order to do justice to the praxis of reason operative in hermeneutics and historical reconstructions, to complement their interpretive and reconstructive heuristics with dialectics (BOR 150ff, TW 117ff.).

Theology is the «second act,» which Gutiérrez defines as «critical reflection on praxis in the light of the Word of God.»

For goodness is internal within praxis, not external as in the «making» of technique; cf., for the human analogue, AV 171ff.

It must be responsible and open to discussions about praxis as well, and process thinkers have recently shown themselves to be very open to these questions as they have been raised in liberation theology.

The liberative praxis of reason stresses imaginative insight and understanding as generative of concepts of ideas, the intrinsic relational conditions constitutive of true knowledge, as well as the ongoing dynamism of raising ever further relevant questions and the need to take responsibility in freedom for the values of reason.

To what extent is the conception of a «dipolar God» an interim solution on the way towards a more adequate understanding of God's creative act as noncoercive, empowering, praxis?

The questions, drafted by Denis Goulet, can serve as guides for a praxis that works within a biocentric and geocentric theological frame.

Throughout, they were explicitly oriented to Marxism, seeking to evaluate its significance as a tool of analysis and a guide to praxis.

I have argued that theology and theological education must be conceived as a transformative discursive praxis that critically reflects on the concrete historical — political configurations and theological practices of Christian communities which have engendered and still engender the exclusion and dehumanization of «the others» of free born, educated and propertied men in Western society.

A chapter called «Praxis and Solidarity» explores the push of many in the church for a more direct relationship between theological education and specific contexts and «underrepresented constituencies,» such as blacks, women, Hispanics, Native Americans and Third World peoples.

At its heart, the movement that undergirds these written reflections arose out of the gatherings and shared reflections of the oppressed poor themselves, in groups called comunidades eclesiales de base — communities of the Christian wretched who met together to study scripture in light of their own impoverished situations and reflect on how each one informs the other (praxis).15 But our access to their groundbreaking work is through the printed page, and so I proceed with a full awareness that the persons under consideration here are as much reporters as originators.

Neither does mujerista theology see the theological enterprise as a second moment following the praxis, for all action, at the moment that it is taking place, has a reflective quality.

Because mujerisra theology is a praxis, it is, therefore, the community as a whole which engages in the theological enterprise.

As the «revolution» subsequently petered out — perhaps as much because of the lack of any real praxis among its firebrands as because of the tendency of the establishment to co-opt some of its slogans and platforms — its place was taken by a quest for greater metaphysical truths overarching the merely politicaAs the «revolution» subsequently petered out — perhaps as much because of the lack of any real praxis among its firebrands as because of the tendency of the establishment to co-opt some of its slogans and platforms — its place was taken by a quest for greater metaphysical truths overarching the merely politicaas much because of the lack of any real praxis among its firebrands as because of the tendency of the establishment to co-opt some of its slogans and platforms — its place was taken by a quest for greater metaphysical truths overarching the merely politicaas because of the tendency of the establishment to co-opt some of its slogans and platforms — its place was taken by a quest for greater metaphysical truths overarching the merely political.

«Communication - as - performance» offers constructs which will help students integrate their theological perspectives with the praxis of sermon preparation.