Sentences with phrase «community feel which»

The site has a community feel which ensures that you can find more in the blog and forums that will interest a great deal.

Not exact matches

Sharing a picture of your customers interacting with your products can really help to create a feeling of a community which other potential customers will want to feel a part of by purchasing products from you.

Forrec is dabbling in the «adult lifestyle community» category, which offers a more suburban feel situated close to nature.

«It is something that benefits our company and community,» she said, explaining that many of the company's associates are veterans or are part of a military family and these efforts make associates feel good about the company for which they work.

Customers in your community are likely to feel more emotionally connected to a charity closer to home, which can result in higher sales.

In addition, when we garden with others, and when we further enhance this activity through developing a community garden or donating some of our bounty to a food bank, we feel a sense of belonging; we bond with our peers — which in turn can lead to supportive, collaborative, and nourishing relationships, both personal and professional; and we tap into a sense of meaning and purpose in life, by helping out those in need.

«I think they feel in Seattle they're the scapegoat every time there's an issue in the community and traffic,» said Sam Bailey, vice president of economic development at the Metro Denver Economic Development Corporation, which is managing the area's bid for Amazon's second headquarters.

It is also how the community in which they operate and the locations their brand reaches feel about the company.

While WeWork is known for workspaces, Neumann and the company have worked to build communities within those workspaces, which makes people in even different companies feel like they are part of something tight - knit (and work even harder as a result).»

One participant felt that there were tighter ties between the investment and fintech start - up communities in the United States, which allowed for information sharing and the building of trust and stated, «Interaction, sharing ideas among startups, isn't something you get a sense of in Canada.

Graham feels connected to her Victoria community, which is why the proposed speculation tax really stings: «I'm being treated the same as somebody who is not a Canadian, never comes to the community and just leaves the place vacant.»

The impacts, which include what's known as de-skilling as well as poverty, are felt by communities, not just households and individuals.

Such a new ecclesiastical body is designed to allow these pathetic human beings, who are so deeply locked into a world that no longer exists, to form a community in which they can continue to hate gay people, distort gay people with their hopeless rhetoric and to be part of a religious fellowship in which they can continue to feel justified in their homophobic prejudices for the rest of their tortured lives.

I thought it was strange they felt they needed to mark their businesses as gay - friendly (since they all are), until I found out that it's actually to show solidarity with the large gay community living in that area, which is the neighbourhood adjecent to ours (we live in Chinatown).

Largely I would echo what Christine has already said about the way in which we feel accepted within our community, but if you'll bear with me for a little bit, I'd like to attempt to explain to Trey in particular what I see as the difference between this type of acceptance and the attitude of the many Christians who view homosexuality as sinful such as what you have encountered with your sister.

America in the 1980s and 1990s was guided by a coalition of profit - seeking corporations and concerned traditional communities, both of which had felt oppressed by a high - handed government.

What I have to wonder is, if we, as a Church, trust God to work and bring people to Him, or if we feel like we have to «help» by providing all these material possessions (which in the end are meaningless, the money spent on them might be better spent on improving the community, providing food for hungry, support for ministers and overseas missionaries).

Dan and I struggled to find a faith community in which we could be honest about our ideas, and while my online connections flourished, it took a long time for me to feel safe opening up to my new friends in Dayton.

They only confess - we were blind in our distrust of being, now we begin to see; we were aliens and alienated in a strange, empty world, now we begin sometimes to feel at home; we were in love with ourselves and all our little cities, now we are falling in love, we think, with being itself, with the city of God, the universal community of which God is the source and governor.

This point was emphasized because Walliyulla seems to have felt that the Shi'as had from the outset given a highly personal turn to religion by taking their stand on loyalty to the house of Au, which logically involved a condemnation of all those members of the Islamic community who did not believe that the succession to the holy Prophet was an exclusive privilege of his family.

In this completely social philosophy (conflict, which is not denied, being also a social relation) God is that in the cosmos whereby it is a cosmos; he is the individual case on the cosmic scale of all the ultimate categories (including those of social feeling, «subjective aim,» etc.) thanks to which these categories describe a community of things, and not merely things each enclosed in unutterable privacy, irrelevant to and unordered with respect to anything else.

I started at Hope International University in Fullerton, which felt a bit like a homecoming as it was one of the first schools I visited when I began speaking, and one of the most welcoming and hospital communities you will meet.

As Whitehead says, «transmutation is the way in which the actual world is felt as a community, and is so felt in virtue of its prevalent order» (PR 384).

Because Whitehead himself usually explains this operation by way of a common eternal object which is illustrated in all the actual entities of the nexus, the significance of a transmuted feeling as a feeling of physical community in the actual world is often overlooked.

This felt contrast between solitariness and community is the empirical datum which underlies the multitude of religious symbols, such as creation, incarnation, resurrection, nirvana, samsara, moksha, tao, wu - wei, t» ien, each of them, in their wide variety of forms and connotations, pointing to some aspect of organic life together.

The combination of communal and adumbrative subjective forms in transmuted physical feelings provides the foundation of the religious feeling of «the value of the objective world which is a community derivative from the interrelations of its component individuals, and also necessary for the existence of each of these individuals» (JIM 59).

Feminist revision: «As we are learning to trust our feelings and perceptions, we will continue to check them carefully with our community, which we will ask to help us discern the problems we may not yet be aware of.

Dewey actively sought out ways in which the habits of doing, thinking, and feeling required for a free and open community of inquirers could be fostered in the schools.

Feminist revision: «We have taken a hard look at our patriarchal society and acknowledge those ways in which we have participated in our own oppression, particularly the ways we have devalued or escaped from our own feelings and needs for community and affirmation.»

«30 Theologians like Wilson feel that God's plan is to transform Dalits into a community which liberates not only themselves but also their oppressors and thus gives a liberative dimension to their very dalitness.

Think you are wisely right to have your concerns but let me Guide you to ask which branches of Islam handles each mosque you know of and find out more about their mentality and they call for since not all branches of Islam are of danger, but you mentioned some thing which make me feel that there is a possibility that you got the most redial branch of all Islam branches... This branch is taking advantage of the presence of non harming Muslims to expand it's redical teachings by offerings or force turning Islamic communities from normal to most redical of all... do not favor to give the name of that branch but sure you will find it if you look for it...

In contrast to the left - over Victorian attitudes and feelings about sex still to be noted among some individuals and communities (attitudes toward sex education, for example), are the increasingly mechanized and exploitative and depersonalizing attitudes toward sex which are prevalent in our society.

It appears that there is general though only implicit recognition of the fact that a call to the ministry includes at least these four elements (1) the call to be a Christian, which is variously described as the call to discipleship of Jesus Christ, to hearing and doing of the Word of God, to repentance and faith, et cetera; (2) the secret call, namely, that inner persuasion or experience whereby a person feels himself directly summoned or invited by God to take up the work of the ministry; (3) the providential call, which is that invitation and command to assume the work of the ministry which comes through the equipment of a person with the talents necessary for the exercise of the office and through the divine guidance of his life by all its circumstances; (4) the ecclesiastical call, that is, the summons and invitation extended to a man by some community or institution of the Church to engage in the work of the ministry.

Young men and women today feel themselves challenged to identify themselves with the community and institution devoted to the service of God rather than with an ideal; the human need of which they are made aware is one that only the community can minister to; the words through which they hear the Word of God addressed to them are likely to be the words of the Church.

For without the feeling of excitement which belonging to a community of shared hope provides, it may be difficult for us to be grasped deeply by the reality of the mystery revealed in Jesus.

All churches were linked with the mother - church of Jerusalem by a feeling of gratitude, which showed itself in the voluntary contribution of alms (e.g. Acts 11:29 - 30, Rom.15: 26 - 27), and by a recognition of the authority attaching to the original community which contained the acknowledged leaders of the Church (Gal.

He was overwhelmed with woe over his own unworthiness, his life of bourgeois privilege even during this ordeal into which he had led the city's black community, and finally about the superficiality of his «inherited» call into the ministry, although he «had never felt an experience with God in the way that you must... if you're going to walk the lonely paths of this life.»

Modern expressions of reason were deformed into either an extrinsicism (positivism) or an immanentism (idealism) in which nature and history, science and morality, fact and value, bureaucracy and community, knowing and feeling, were (1) either sundered from one another in various forms of dualism, e.g., mechanism - vitalism, scientism - emotivisrn, etc., (2) or were conflated into various forms of monism, e.g., materialism, idealism, etc. (LL 66 - 79, 146 - 53, 213 - 19, 245 - 64, 285 - 94, SV 1 - 60).

If systematized these would fall into three main types: the beauty, sustenance, and orderliness of nature on which our lives depend; social relations in the family, community, nation, and all our past which have nourished and fashioned us; and, less obviously but essentially, the human capacity of thought, feeling, and will by which to live and act as morally responsible beings.

Systems and principles of justice are the servants and instruments of the spirit of brotherhood in so far as they extend the sense of obligation towards the other, (a) from an immediately felt obligation, prompted by obvious need, to a continued obligation expressed in fixed principles of mutual support; (b) from a simple relation of the self and one «other» to the complex relations of the self and the «others»; and (c) finally from the obligations... which the community defines from its more impartial perspective.5

But the concern I feel is over those aspects within the «confessing and worshiping community of God» (or at least the supposedly «valid» systematic expressions of it) which are leading many good, strong, intelligent and educated folk to forsake meeting together under their auspices.

All of us have heard actual political speech with which we heartily disagreed without feeling any the less members of the political community.

A break in one connection, such as attachment to a stable community, puts pressure on other connections: marriage, the relationship between parents and children, religious affiliation, a feeling of connection with the past, even citizenship, that sense of membership in a large community which grows best when it is grounded in membership in a small one.

The faith which arises in encounter with the self - revealing God feels the need to formulate true statements of faith both within the community of those who share this experience and also for outsiders.

The former civil servant also acknowledged the frustration felt among communities following the Grenfell Tower tragedy, as well as the «deprivation and inequality» which divides the capital.

It is as though the asker were to say, «Let us see whether the giving of this for which I have a deeply - felt desire may not serve to extend the cause of community.»

«It is important that we remain committed to working together with our friends from other faith communities and each other to ensure that we build a resilient society in which all are welcome and none feel excluded, so that we can truly pursue justice, show mercy and seek peace.»

To recognize the differences among different moral communities and take them seriously in moral education is to enter a pluralistic quagmire in which disagreements arise, one's impartiality is challenged, and feelings are hurt.

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.

So on this happy day, as the students of the class of 2014 celebrate a milestone achievement with their families, their friends, and their teachers, I come to congratulate you, to wish you well, and to address each of you as a person who has received the good turn of a fine education, and who should feel a responsibility to repay the debt of that education by living well as a person, mindful of the personhood, the individuality, and the good of others around you, in the various communities through which your life will take you.