Sentences with phrase «contemporary feel in»

Blue fabric in mismatched patterns and textures create a contemporary feel in this neutral living room.

Clean - lined fixtures and fittings create a bright, fresh and contemporary feel in this country bathroom.

Here blue fabric in mismatched patterns and textures create a contemporary feel in this light and airy orangery.

Grey walls create a contemporary feel in this hotel - style bathroom.

For a sleek, contemporary feel in your kitchen, go for an under - mounted square sink keeping the granite worktop looking streamlined and clean of interruptions.

Natural elements, finest materials and interior colors, organic shapes and textures represent a contemporary feeling in design and decor, bringing unique furniture pieces and fusion of styles into creative, luxurious and personalizes interior design.

Not exact matches

Both the Galaxy S6 and the S6 Edge tick all the boxes for a contemporary smartphone, and feel great in the hand

Chiang Mai had a lot of creative young people making contemporary art in a way that felt more organic than the artisan - style «maker movement» happening in Brooklyn, NY, and Portland, Ore..

«We found at Disney that technology can be a real friend in keeping the company relevant and reaching more people in ways that feel contemporary to them,» Iger told CNNMoney.

I wanted a homey place that serves good contemporary food with a good ambience, and I had a sense that there were probably thousands of new owners and renters in the area who felt the same.

Pepsi's ad clearly was going for the feel - good factor, yet it couched itself in a contemporary context of suffering.

The PCA and other churches often offer a more «contemporary» worship option, with contemporary praise music, a more modern feel, and maybe even a pastor who preaches in jeans.

The more contemporary, almost laid - back feel, can easily draw people in who would not have attended that church if they knew that it is sexist.

It has a similar feel to that film, particularly in some of its observations on contemporary society, but a more engaging (and far....

But the real question is this: why must great art be diminished in order to affirm the contemporary cult of feelings?

In the wake of Obama's re-election, conservatives are deeply depressed and increasingly feel estranged from contemporary America, even though vote-wise, it remains a «50 - 50 nation,» and even though many of them live in areas in which conservatism is the dominant political creed by faIn the wake of Obama's re-election, conservatives are deeply depressed and increasingly feel estranged from contemporary America, even though vote-wise, it remains a «50 - 50 nation,» and even though many of them live in areas in which conservatism is the dominant political creed by fain areas in which conservatism is the dominant political creed by fain which conservatism is the dominant political creed by far.

Given the convictions of many contemporary theologians, churches, like some Indian tribes in America that threw out anthropologists because they felt that the scholars» interpretative frameworks distorted their experience, might also have reason to throw theologians out.

Rather, she explores the complex of emotions that beset a woman seeking to navigate the unpredictable waters of contemporary relationships — sleeping with a married man who in turn has an unfaithful wife («Don't think of me»); longing for a lover who slipped away without saying good bye («My lover's gone»), vaunting one's independence whilst yearning for some permanent connection («My life»), feeling deeply uncomfortable with oneself: «I just want to feel safe in my own skin.»

Emboldened by this move, Neuhaus likewise feels free to declare that «the great majority of Christians in the world belong to bodies that, in continuity with two millennia of history, believe women can not be ordained to what is traditionally called the presbyterate,» as if the mere pronouncement of such a statement thereby settles the matter for any contemporary or future discussion.

In his book Being and Having, Marcel uses a series of polarities to delineate two basic modes of relating to the world: being and having; participation and objectification; mystery and problem; presence and object; I - Thou relationships and I - It relationships; thought which stands in the presence of, and thought which proceeds by interrogation; concrete thinking and abstraction; secondary reflection and primary reflection.55 Marcel recognizes that both modes of relating to the world are necessary, but he feels the contemporary person is increasingly becoming a slave to the possessive orientatioIn his book Being and Having, Marcel uses a series of polarities to delineate two basic modes of relating to the world: being and having; participation and objectification; mystery and problem; presence and object; I - Thou relationships and I - It relationships; thought which stands in the presence of, and thought which proceeds by interrogation; concrete thinking and abstraction; secondary reflection and primary reflection.55 Marcel recognizes that both modes of relating to the world are necessary, but he feels the contemporary person is increasingly becoming a slave to the possessive orientatioin the presence of, and thought which proceeds by interrogation; concrete thinking and abstraction; secondary reflection and primary reflection.55 Marcel recognizes that both modes of relating to the world are necessary, but he feels the contemporary person is increasingly becoming a slave to the possessive orientation.

Here once again there is a remarkable similarity between certain emphases in Whitehead as well as in other process - thinkers and the strong insistence of contemporary existentialism on the centrality of the «subjective» feelings and of self - awareness in human experience.

Like their contemporaries who had chosen to combine outside careers with the raising of children, they felt the attractions of using their minds and education in systematic, diligent ways; of possessing a sense of purpose independent from their husbands»; and of avoiding the tedium of housecleaning.

This understanding of God's relationship to the world has been enormously influential in contemporary philosophy of religion, especially since the publication in 1948 of The Divine Relativity from which the above quotation was taken.2 Although the consistency of divine relativity with the understanding of simultaneity in modem physics is a recognized point of contention, the question I wish to ask is whether the theory of divine relativity is metaphysically possible.3 How could it be possible for God to know and feel the different experiences of radically distinct subjects with equal vividness all at the same time?

The Idea of Civil Society by adam seligman free press, 220 pages, $ 24.95 Adam Seligman's book, while primarily a theoretical, historical, and social inquiry into the notion of civil society, is motivated by a contemporary concern: namely, the felt need for a new representation of society in....

Sir Winston and other greats of Western civilization notwithstanding, our good priest from Thebes would have felt most uncomfortable at Trent or in other contemporary centers of Christendom where dogmas were held in high regard.

A nexal set N of actual entities is serially ordered when it satisfies the following condition (cf. Davies and Priestley 3); For any two actual entities x and y in N, either x feels y or x is felt by y Hence there are no contemporaries in N.

But C does not feel B, and B does not feel C. Instead, B and C are contemporaries, B and C are in a unison of becoming.

«Much of contemporary Protestantism (at least in the US) depends on feeling,» says Mindy Makant, assistant professor of religion at Lenoir - Rhyne University, USA.

Hence, it can not feel actual entities that are in a «unison of becoming» with it — i.e., that are its causal «contemporaries» (Process 123 - 25): For «contemporary events happen in causal independence of each other» (Process 61).

In the B - A-C nexus, B and C are contemporaries, but they both feel A, and so they are interrelated indirectly.

In general, for any two actual entities x and y. there are three mutually exclusive alternatives: Either (1) x feels y, or (2) y feels x, or (3) x does not feel y and y does not feel x (i.e., x and y are contemporaries).

Yet it relates an occasion to its contemporary world, which in Whitehead's usual language can not be physically felt.

Evangelical fitness maven Stormie Omartian led the way (even while plugging her own diet and exercise plan) by addressing, in 1984 and again in 1993, the tyranny of contemporary body standards and noting that most dieters carry on a self - defeating battle with food and exercise that is «a prelude to the most intense feelings of failure.»

I identify this distinction because of its great importance in contemporary Christian theology and because I am curious whether it is felt as important for Buddhists and, if so, whether it is a source of contention among them.

First of all, responsible liturgical revision can not consist only in the use of more contemporary language or in the avoidance of what are known as «sexist» phrases (which are so dominantly masculine that women often feel excluded from what is going on) or in a return to biblical idiom to replace other (perhaps medieval) terminology.

His influence was felt in both contemporary criticism and creative literature, but his presence was there more often «in the nuances of stress and intonation than in the form of documented reference.

Perhaps in an attempt to be more empathetic towards women and express emotions, many contemporary men have let their feelings control them in a way that might not be the most helpful to either men or women.

But I can't escape the feeling that in the church, the national flag betrays again the ambiguity and tragedy of contemporary biblical faith, rooted in revolutionary messianic hope but, alas, comfortably accommodated to the self - seeking ways of an inevitably corrupted temporal state.

But since values which are compossible as earlier and later are felt in God's immediacy, that is, as contemporaries, one might ask why they were not compossible as contemporaries in the first place.

But when the contemporary fashion is for an abundance of relativist «truths» and what appears to be in the ascendancy is how one «feels» and even governments aim to have a «happiness agenda,» desperate to fill a gap at the heart of civic society, then being old - fashioned may not be such a terrible accusation.

What all sensitive Christians feel here at some time about the danger of unreality in religious forms and symbols has received abundant confirmation in contemporary psychology.

Contemporary man has great faith in technical progress; there are no human interests that he does not feel can eventually be satisfactorily provided for.

The contemporary environmental crisis is closely connected to inherited ways of thinking that have fostered a feeling in us that we are not really at home in the universe.

Rarely, and then only in contemporary writings, do Hindus or Buddhists refer to Christianity or Judaism, arousing defensive feelings which lead us to suggest that they would not have said what they did if they understood our religion better.

Isabelle Stengers, who is a close collaborator of Prigogine, and who, in fact, «holds the pen,» is very much interested in Whitehead's conceptual framework and feels that it is quite adequate to address problems raised by contemporary science, such as the emergence of order and newness.

To be a contemporary man or woman is to feel the confinement of this time in history.

«The contemporary pope - hunting springs from a secularist movement which feels incapable of asserting a sense of purpose or meaning in any positive, human - centred way - as the great atheists of old such as Marx or Darwin might have done - and which instead can only assert itself negatively, in contrast to the «evil» of religion, by posturing against the alleged wickedness of institutionalised faith.

I feel that the term God itself is no longer useful; it has lost its power for contemporary people, or perhaps just for me, to express that element of ultimate meaning in existence.

If the reader is helped to see the importance of prayer, its contemporary possibility, and something of its actual practice, I shall feel rewarded for my labor in writing this book.

As a contemporary commentator noted as early as 1865, Mill's anti-Hamiltonian view of feeling as a neutral stuff prior to the correlation of Ego and Non-Ego, and his confession that the continuity of feeling, though as real as the sequence, was a «final inexplicability» 4 — both positions impelled British philosophy in the direction of some kind of original unity.5 To this end, Bradley will conflate the «feeling» of Hegel and of Mill in order to transform it from a psychological into a metaphysical category that can accomplish the reconciliation of nature and spirit.