Sentences with phrase «cultural conditions in»

Cross-cultural research helps us understand the role of social and cultural conditions in the development of social competence and problems.

Through different media and narratives, the artists comment on the personal, historical, political and cultural conditions in city life and at its margins.

This exhibition traces the development of artistic ideas since Flow, taking into account social, political and cultural conditions in the United States.

Not exact matches

In addition to the «subtle influences» of our genes on our behavior, our environment (or surrounding cultural norms and conditions) as well as our nurturing (i.e. upbringing, whom we choose to surround ourselves with and what we think about) is what really makes us who we are.

The quality which makes them the scapegoats of Western history is the quality which makes them strangers in Western history — their devotion to their own cultural tradition under conditions of almost impossible hardship and the psychological traits which that devotion has established.

Although cultural conditioning has deep roots, respect is universally understood — and is an essential step in bridging the cultural gap.

Sometimes innovation has to account for vast differences in cultural and socioeconomic conditions.

If you believe that Christian doctrine is essentially an attempt to capture dimensions of human experience that defy precise expression in language because of personal and cultural limitations, then the truth about God, the human condition, salvation, and the like can never be adequately posited once and for all; on the contrary, the church must express ever and anew its experience of the divine as mediated through Jesus Christ.

Because the cultural, social, and political conditions were favorable and their religion was being challenged, the Islamic culture in Iraq and Egypt reached a high level.

Have social, cultural, and intellectual conditions changed in ways that introduce issues not addressed at all by these congregations current forms of speech and action?

We only presuppose it to be that form of society which grants its members the greatest possible freedom and participation in its life and decisions, in accordance with their intellectual, cultural and social condition.

Islamic culture has been affected by the cultural, social, and political conditions in which it existed and by the challenge which the Muslims faced, a challenge which stimulated them to meditate on their Faith and to present it in its genuine form, free of alien interpolations.

And Paul is making claims about «all flesh» and «every person» and about the «power of the gospel to save» that go beyond the specific cultural conditions of Jews and gentiles in the first century — his language demands to be engaged with at the anthropological / theological level.

Cultural differences block the communication between the traditional and the contemporary; or, the church is still emotionally related to the nineteenth - century conditions while the world is involved in the explorations and tensions of the twentieth century.

In the case of the doctrine of revelation and inspiration the shift meant that the Bible and its teachings came to be viewed as the product of human cultural experience, time conditioned and relative in authority, and certainly not a suitable cognitive guide to thinking persons todaIn the case of the doctrine of revelation and inspiration the shift meant that the Bible and its teachings came to be viewed as the product of human cultural experience, time conditioned and relative in authority, and certainly not a suitable cognitive guide to thinking persons todain authority, and certainly not a suitable cognitive guide to thinking persons today.

A second contribution is an awareness of historical and cultural conditioning — that how we see and think is pervasively shaped by the time and place in which we live, by culture, that there is no absolute vantage - point outside of culture or time.

I have in mind conditions such as those of health, economic provision, education, cultural richness, environmental integrity, and the general patterns of associational life itself.

Can we reconceive theological education in such a way that (1) it clearly pertains to the totality of human life, in the public sphere as well as the private, because it bears on all of our powers; (2) it is adequate to genuine pluralism, both of the «Christian thing» and of the worlds in which the «Christian thing» is lived, by avoiding naiveté about historical and cultural conditioning without lapsing into relativism; (3) it can be the unifying overarching goal of theological education without requiring the tacit assumption that there is a universal structure or essence to education in general, or theological inquiry in particular, which inescapably denies genuine pluralism by claiming to be the universal common denominator to which everything may be reduced as variations on a theme; and (4) it can retrieve the strengths of both the «Athens» and the «Berlin» types of excellent schooling, without unintentionally subordinating one to the other?

But since the rich powers and their academia and media condition the cultural framework of thinking on such issues, the just interests of the poor are not taken into account in the discussion of the rich as at the summit conferences of the G 8, but is not highlighted even in the discourse among the governments of the poor peoples as in the Non - Aligned Movement.

But since the rich powers and their academia and media condition the cultural framework of thinking on such issues, the just interests of the poor are not taken into account in the discussion among the rich as at the summit conferences of the G 8.

Knowledge depends on and is conditioned by both our historical - cultural situation and in the context of certain practices.

- God, the Absolute - humanity, the human condition in its universal characteristics, - male and female, though different, equal in rights and dignity, - the cosmos, especially the planet earth available, with its limited resources, for all humanity - the planet's ecology as common essential source of life and hence of concern for all humans, present and future, - the human conscience guiding each one interiorly would be known only to each one personally, - the each group of humans has a history and a religio - cultural background of its own is a universal factor that makes for particularity and different contexts for theology, - the realization that the present increasing globalization of relationships, economy and culture impinge on theology and spirituality universally, though differently.

But as long as socio - religious conditions in a major cultural context remain unexplored, the work is not done.

Perhaps part of the difference of tone lies simply in Eastern and Western temperament and cultural conditioning.

Because man is a creature of history, his experience of faith will inevitably be expressed in words and terms which reflect the character of his time and cultural condition.

His ability to relate to people of diverse conditions became apparent here in this congregation of small businessmen whose religious and cultural advancements had been small.

One does not «correlate» the Catholic faith to something else, or «recontextualise» the faith to some new cultural condition, but rather one «interrupts» the non-Christian culture with the message of the divine mediatorial office of the person of Christ as expressed so powerfully in the Letter to the Hebrews.

Yet, there can be no doubt that it is characteristic of religious experience to transcend cultural conditions, as the same scholar has documented so well in his essays in Christ and Culture.

What we can do is to discover in human experience those social, economic, political, and cultural conditions which may open the way for the life of free men under God.

Catholicism is on friendly terms with the human condition in all its cultural and religious diversity.

By accepting from Austin and Holmes an overly sharp distinction between law and morality, by largely abandoning the search for the common good, and by permitting individual liberty or equality to trump most other values, mainstream American law may have had a part in fostering a set of cultural conditions inhospitable to communities of memory and mutual aid.

Despite the importance of economic conditions in 1992, then, religious and cultural alignments were very much in evidence in voting patterns.

But by the same token, the nationalization — and globalization — of markets means that changes in economic conditions nowadays affect all religious and cultural groups simultaneously.

Finally, voters tied firmly to either coalition would then interpret changing economic conditions in light of these prior, cultural, allegiances.

The institutional and cultural conditions are not there: not in Jerusalem, or Budapest, or Los Angeles, three cities whose civic culture he describes in detail In a haunting final paragraph, he recalls words of William Morris from A Dream of John Balin Jerusalem, or Budapest, or Los Angeles, three cities whose civic culture he describes in detail In a haunting final paragraph, he recalls words of William Morris from A Dream of John Balin detail In a haunting final paragraph, he recalls words of William Morris from A Dream of John BalIn a haunting final paragraph, he recalls words of William Morris from A Dream of John Ball.

But a world order which has gone so far as ours has in recognizing cultural, ethnic, racial and ideological particularities needs somehow to turn again toward talking about the conditions of common human flourishing.

And this seems like a silly one perhaps — women in bikinis, good gracious — but it was really a challenge about my body and how I view my body, about shame and freedom, about the goodness of our bodies before God, pushing back against my own prejudices and cultural conditionings.

Nuclear war would not only result in hundreds of millions of casualties and in the material destruction of nations; it would also probably destroy the institutions of freedom and the moral, cultural and political conditions on which our values depend.

The first is that nuclear war would not only result in hundreds of millions of casualties and in the material destruction of nations; it would also probably destroy the institutions of freedom and the moral, cultural and political conditions on which our values depend.

In the light of the cultural and social demands that baptism has wrongly demanded from many, it may be important to ask the question whether the rite of baptism could be the necessary condition for the entry into the fellowship of the Church.

The Broadcasting and Film Commission of the N.C.C. may make awards annually to films of outstanding merit that, within the perspective of the Christian faith, also (1) portray with honesty and compassion the human condition — including human society in its cultural environment — depicting man in the tension between his attempt to realize the full potential of his of.

The foreign debt continues to be an issue and new voices have began to sound the need to look for ways to face it; (ii) At the national level two questions are concentrating increasing attention: one is the reassessment of the necessary role of the state to correct the distortions of a runaway market (currently discussed in Europe and in the discussions about the role the initiatives of «an active state has played in the economic development of Asian countries); the other is the need for a «participative democracy over against a purely representative formal democracy: in this sense the need to strengthen civil society with its intermediate organizations becomes an important concern; (iii) the struggle for collective and personal identity in a society in which forced immigration, dehumanizing conditions in urban marginal situations, and foreign cultural aggression and massification in many forms produce a degrading type of poverty where communal, family and personal identity are eroded and even destroyed.

We should instead anticipate that if all reality is somehow ingredient in our experience at the pole of primary perception, no particular expression could fully retrieve it, and different peoples will represent their primary perception in radically different ways, depending on cultural and historical conditions.

The driving force behind this process — i.e., the «factors making for growth in the halakhah» — is, first, the «necessity to respond to new external conditions — social, economic, political, or cultural — that pose a challenge or even a threat to accepted religious and ethical values,» and, second, the «need to give recognition to new ethical insights and attitudes and to embody them in the life of the people, even if there [is] no change in objective conditions.»

In a general sense, one can speak of four areas of struggle: (i) the system of economic exploitation and social stratification (racial segregation, women's working conditions, unemployment and the new legislation of «flexibility and «deregulation); (ii) the ideology (the way of representing the world, social relations, etc.) that justifies the system — the new ideologies of race superiority, the religious legitimation of competition and the so - called free market as the only and sufficient way of organizing human life (iii) the ways in which the consciousness of the oppressed, is led to interject this ideology of domination and to develop a feeling of self - denial and self - devaluation; (iv) the atomization of the society through the weakening and destruction of neighborhood, workers and local cultural manifestationIn a general sense, one can speak of four areas of struggle: (i) the system of economic exploitation and social stratification (racial segregation, women's working conditions, unemployment and the new legislation of «flexibility and «deregulation); (ii) the ideology (the way of representing the world, social relations, etc.) that justifies the system — the new ideologies of race superiority, the religious legitimation of competition and the so - called free market as the only and sufficient way of organizing human life (iii) the ways in which the consciousness of the oppressed, is led to interject this ideology of domination and to develop a feeling of self - denial and self - devaluation; (iv) the atomization of the society through the weakening and destruction of neighborhood, workers and local cultural manifestationin which the consciousness of the oppressed, is led to interject this ideology of domination and to develop a feeling of self - denial and self - devaluation; (iv) the atomization of the society through the weakening and destruction of neighborhood, workers and local cultural manifestations.

-LSB-...] Though some may eschew the term, in the decades to come the great challenge for Christians will be to fashion, within the cultural and political conditions of the twenty - first century, a new kind of Christendom.»

These mourners may have felt it important to remain «the me I normally recognize» even under the most solemn and formal conditions, but their casual approach to mourning marks a cultural shift that puts theological and philosophical claims in a rapidly altering context.

The greatest claim to merit of the history of religions is precisely its effort to decipher in a «fact,» conditioned as it is by the historical moment and the cultural style of the epoch, the existential situation that made it possible.

When such schools are located in a cultural context marked by the «triumph of the therapeutic,» [19] there is a strong tendency, to construe those conditions in psychological and sociological categories and to equate the requisite knowledgeabilitv with counseling skills and related psychoanalytical and social - psychological theory.

That way they would be best prepared in an ongoing manner, on the one hand, to understand the cultural setting in which they ministered and possible new developments in it, and, on the other hand, to distinguish the essence of Christianity from its various historically conditioned forms and to reformulate it for every new cultural context of ministry.