Sentences with phrase «by social history»

In her practice Jessie Brennan explores the representation of places through processes of drawing and dialogue, informed by their social histories and changing contexts.

Jessie Brennan's practice explores the representation of places through processes of drawing and dialogue, informed by their social histories and changing contexts.

Not exact matches

But the image of the First Lady in stiletto heels as she walked to Air Force One had already made the rounds on social media, with some opining about the optics of wearing expensive footwear to visit a state ravaged by the worst flooding in its history.

You can filter your search by dates, guests, and types (immersions which occur over multiple days, or experiences which last two or more hours) in categories that include classes and workshops, concerts, arts, food and drink, nature, sports, history, music, entertainment, health and wellness, nightlife, and social impact.

«The search history, social network, personal preferences, geography and a number of other factors influence the information found by the searcher,» study author Harald Holone wrote in a summary of his findings.

«Many of the great innovators in history can be explained by grit,» says Jason Keath of Social Fresh, the organizers of Innovation Congress.

Titled Still renovating: A history of Canadian social housing policy, it's published by McGill - Queen's University Press and covers the period from the end of World War II to 2013.

Posted by Nick Falvo under cities, economic history, Employment Insurance, homeless, housing, income support, municipalities, NEO-LIBERAL POLICIES, Ontario, poverty, progressive economic strategies, recession, Role of government, social policy, Toronto, Uncategorized, unemployment.

Posted by Nick Falvo under cities, economic history, Employment Insurance, homeless, housing, income support, municipalities, NEO-LIBERAL POLICIES, Ontario, poverty, progressive economic strategies, recession, Role of government, social policy, Toronto, unemployment.

Posted by Nick Falvo under aboriginal peoples, Canada, Canada's North, cities, economic history, fiscal federalism, homeless, housing, Indigenous people, municipalities, NEO-LIBERAL POLICIES, poverty, public infrastructure, public services, Role of government, social policy.

If typical Social Security benefits shrink by the time you reach retirement age and traditional pension benefits recede into history, your best hope is to create your own retirement nest egg.

If we draw Social Security benefits at FRA on the former spouse's earnings and postpone taking Social Security benefits based on our earnings history, we can take advantage of that 8 % per year benefit payout increase effectively increasing our lifetime payout by as much as $ 100,000 to $ 200,000!

The history of Christianity was not determined by social forces.

Offred's efforts to weave together the different stages of her life remake some crucial years of common history, while keeping alive the social idea by «testifying.»

Almost forgotten in the last two decades of his life and completely forgotten today except by students of American religious history, Ward was a nationally prominent radical in the early twentieth - century tradition of Walter Rauschenbusch's Social Gospel movement.

Liberalism and Marxism, which both saw natural law as carrying history upward to a new, glorious age, have been challenged by the social dynamics of Spengler, Nietzsche, Toynbee, and Sorokin.

The persons being formed are fully as concrete, as deeply particularized by history, by social location, by being bodies as is this school.

I have a theory that SBNRs are so because one or more or a combination of the following: (1) they can't justify their spiritual texts - and so they try to remove themselves from gory genocidal tales, misogyny and anecdotal professions of a man / god, (2) can't defend and are turned off by organized religious history (which encompasses the overwhelming majority of spiritual experiences)- which is simply rife with cruelty, criminal behavior and even modern day cruel - ignorant ostracization, (3) are unable to separate ethics from their respective religious moral code - they, like many theists on this board, wouldn't know how to think ethically because they think the genesis of morality resides in their respective spiritual guides / traditions and (4) are unable to separate from the communal (social) benefits of their respective religion (many atheists aren't either).

the purpose why God allowed multiple religions to evolve and exist in the distant and even today is because our minds intellectual capacity has increased tremendously after we became civilized about 10,000 years go.Earlier when we were hunter gatherers our priorities was just to find food to survive, Then we became more knowlegible and our concern includes the intelle tual need to understand the meaning and purpose of our existence, so God allowed the founding and establishment of many religions by humans to conform with their intellectual, social and educational development, Since this is not static, it contiually diversify and change to conform with their times of existince, History showed that this is continuesly improving, so the future expects changes towards Panthrotheism in accordance to His will.

In particular they will, by the accidents of personal history, if by nothing else, have been located on one side or the other of social and economic conflicts that have an extended history and are broadly systemic to their society.

It carries a supportive and laudatory Foreword by his lordship Bishop Budd, who starts by giving an account of the history of Caritas - social action.

The Boy Scouts spent much of their early history unsuccessfully trying to eliminate the Girl Scouts by legal attack and social pressure.

The history of the church is marked by interminable hours of silence, while the clamour of the persecuted, the imprisoned and marginalised was silenced, and the churches preferred to stick to the conventions, maintain good relations with the powers, not lose their social standing.

I consider this an ambiguous gift: on the one hand, postmodern tendencies open up spaces for the new perspectives and voices mentioned above; on the other hand, as the social critic Jane Flax notes, a hard - core kind of postmodernity which would postulate the death of history, of the human being and of metaphysics undermines the kind of critical reason that is necessary to counter the «master narrative» constituted by capitalist globalization.

For Marxist thought, man is surely not simply a marionette put on the stage of history by social and political structures.

In their view, books stressing contingency «offer a way forward, beyond the «old political history» and the new «social and cultural history» by a reunion of process and event,» In other words, what Individual people did — perhaps especially people who filled leading public posts — may be as genuinely significant as the ordinary forces acting upon ordinary people.

One discerning study of modern uncertainties about historical practice, by Joyce Appleby, Margaret Jacob and Lynn Hunt, even began by pointing out that their own participation in the historical profession, as women from nonelite social backgrounds, could not have happened without the intermingled social and intellectual changes of recent decades (Telling the Truth About History).

Durkheim's concept of sociology is characterized by a marked emancipation from the tenets of Comte's philosophy of history as sociology (sociology as a method) and by a corresponding tendency toward construction of a typology of social groupings, in which he included religious communities.

The way toward this integration has been indicated by Buber himself in his treatment of philosophical anthropology, psychology, education, ethics, social philosophy, myth, and history.

Granted that religious forms and institutions, like other fields of human and cultural activity, are conditioned by the nature, atmosphere, and dynamics of a given society, to what extent does religion contribute to the cohesion of a social group and to the dynamics of its development and history?

It may well be said that the [acceptance of man] in - spite - of [his sin] character of the Christian faith, by means of prophetic criticism and the «will to transform» based upon divine justice, functions as a militant element in the realm of human society and history, whereas the just - because - of [human sin and selfishness acceptance] nature of Buddhist realization,... functions as a stabilizing element running beneath all social and historical levels.

These latter three subjects should be team - taught from a historical perspective by historians of theology, exegesis and social history.

That Jesus is the most important figure in world history is more readily acknowledged by thinkers who are accustomed to looking behind social and political changes to the grounds from which they spring.

My own inclination is to think that the attention given to certain new developments, and their effect on the general theological scene, are largely explicable in terms of the social climate, but that the ideas themselves can only be understood by study of their separate histories.

I guess we are all «fundamental» to some degree having our way of viewing the orld being influenced by personal expereince, social history, ecclesiastical and theologicel history etc..

Everywhere they will be a little flock, because mankind grows quicker than Christendom and because men will not be Christians by custom and tradition, through institutions and history, or because of the homogeneity of a social milieu and public opinion, but — leaving out of account the sacred flame of parental example and the intimate sphere of home, family and small groups — they will be Christians only because of their own act of faith attained in a difficult struggle and perpetually achieved anew.

In the beginnings of history it was the forces of nature which were first so reflected and which in the course of further evolution underwent the most manifold and varied personifications among the various peoples... But it is not long before, side by side with the forces of nature, social forces begin to be active — forces which confront man as equally alien and at first equally inexplicable, dominating him with the same apparent natural necessity as the forces of nature themselves.

But as a result of its willingness to comply with any secular authority which would protect its own religious practice, Christianity ended by accommodating itself through history to everything wicked and degrading in the social existence of human beings.

Consequently, throughout their history in America Blacks have always found themselves coerced into conformity to the normative definition of human experience imposed on them by the white majority social group.

Any adequate answer must begin by trying to understand the social teachings of the New Testament within the social history of early Christianity.

Although sanctification in the life of communities and social institutions is not so clearly defined an experience as it is in the individual, Niebuhr said that old forms and structures of life may be renewed rather than destroyed by the vicissitudes of history.

That pioneer work should be supplemented — not to say supplanted — by a study of the great modern researches of M. Rostovtzeff, The Social and Economic History of the Roman Empire (1926; new ed., 1940), and his magnificent three - volume work, The Social and Economic History of the Hellenistic World (1940).

On the other hand, if you do not accept these qualities of history and are free to transcend the limitations of tradition and disregard the counsels of ancient wisdom, your social inventiveness is limited, if it is limited at all, by nothing but elemental common sense and common prudence.

The most urgent immediate task, therefore, is the development of education on the basis of the sciences, both natural and social, for only with their help can society as a whole be taught to construct a life completely in accordance with that knowledge which has become the factor by which our age is distinguished from all preceding periods of history.

This is the thesis developed by Philippe Aries in Centuries of Childhood: A Social History of Family Life (New York: Random House, 1962).

But the history of the voting privilege in the twentieth century shows that it takes the combined power of mass movements, economic pressures, and the Federal Government with its military force to give even a relative assurance that this requirement of justice will be realized.3 It seems, therefore, that when we move from the perspective of love to concrete issues of social strategy and political power, justice is accomplished by a confluence of historical forces and humane considerations which indeed may be enforced by love, but which must have other sources.

By social ethic I do not mean something opposed to a personal ethic, but one which is concerned with the issues between groups and nations where the decisions taken alter the lives of multitudes of people and the direction of history.

From passive to active membership growth: Mainline Protestants no longer have a «guaranteed market share» by virtue of their history, tradition, location and place in the social network.

The situation in Europe, including Britain, is more nuanced than that in North America, largely because Europe's Muslim populations have a longer and more established social and political history in nations where Muslims (of the theological left, right and center) are represented by sophisticated networks of» mosques and political NGOs that defend the rights of Muslims and shape their participation in civic life, including the introduction of Islamic law for civil cases.

It is a history in which all are involved, and it is a history for each individual, for so long as we are human we are never completely dominated by the social group.