Sentences with phrase «cultural forms in»

Given that there is a higher prevalence of these putative social sensitivity alleles in East Asian populations than in Caucasian populations, there may be a relationship between the relative proportion of these alleles and the predominant cultural forms in a population.

Two concurrent exhibitions in New York this fall refer to natural and cultural forms in poetic installations with entirely different, conceptually framed takes.

The affinity between this mode of economic organization and certain modes of moral and cognitive culture that have roots deep in western culture undoubtedly helps explain why those modes, utilitarianism and science, have become such central cultural forms in modern America.

In paintings of Asian Christian communities Christ took Asian cultural forms in a most vivid way.

All over the Protestant world it is obvious that preoccupation with the cultural form in which their faith is expressed is a more decisive factor in determining the future of the Protestant churches than preoccupation with the content of their faith.

Not exact matches

But then again, so is demographics, water scarcity, technological change, creativity, policy choices, public sentiment, corruption, cultural differences, new forms of energy and a myriad of other factors, all interacting in unpredictable ways.

In December 2015, Jim and his siblings donated $ 407 million worth of Walmart shares to a newly formed trust that funds the Walton's philanthropy, which focuses on educational, cultural, community development, and social causes.

Employees born in the 1960s formed their earliest memories during the time when cultural traumas like assassinations, protests, war, impeachment and riots shook the nuclear family.

It had not occurred to me that anyone would imagine that the only alternative to a boundless confidence in reason's competency to extract moral truths from nature's evident forms, no matter what the prevailing cultural regime, is the belief that moral knowledge is the exclusive preserve of «revelation,» narrowly conceived as a body of inscrutable legislations irrupting into history from on high.

(This is one area in which the cultural narcissists studied in this book may differ from people with some forms of clinical narcissistic personality disorder.

It struck me that was there was something new going on in the combination of LaHaye's theology of cultural pessimism and his forming of a coalition for active cultural engagement.

In this light it can be seen that the formulaic «testimonies» of evangelical and fundamentalist Christianity, while they may appear to some communally minded theologians as a manifestation of individualism, are in fact almost the only remaining cultural form of the kind of storytelling Benjamin praiseIn this light it can be seen that the formulaic «testimonies» of evangelical and fundamentalist Christianity, while they may appear to some communally minded theologians as a manifestation of individualism, are in fact almost the only remaining cultural form of the kind of storytelling Benjamin praisein fact almost the only remaining cultural form of the kind of storytelling Benjamin praises.

Finally, Hailemariam's ascendancy might just be the final nail in the coffin of the historical paradigm that suggests Pentecostalism is too «other worldly» a form of Christianity to be engaged in political and cultural life; that Pentecostal views of the end somehow lead to an escapist outlook of disengagement.

The history of Italian unification» Italian fascism having more than a decade's existence as a special place in radicalism; the role of the papacy in severely constraining manifest forms of statist rule; the cultural tradition of Italian major cities, which had autonomous forms of city development; and the weaknesses of Italy with respect to economic concentrations of power in the early twentieth century» all argue against a muscular totalitarianism.

We are not just talking about a convergence of disciplines, but of an authentically global synthesis in which the various forms of knowledge... find common ground in a shared personal and social vision... We must not imagine that the socio - cultural challenge of today can be met with theological thought that specialises in the content of doctrine or concentrates on religious experience.

Pentecostalism is a form of populism that thrives in folk cultures, seeking to transform cultural life from the bottom.

The recent passing of the well - known Gospel singer Andraé Crouch offers an opportunity to reflect further on the way in which Christianity continues to shape culture through the creation of new cultural forms of music, art, etc..

In short, technologies are becoming religious symbols and are in the process of destroying the cultural and anthropological balance between energy and form, spirit and structurIn short, technologies are becoming religious symbols and are in the process of destroying the cultural and anthropological balance between energy and form, spirit and structurin the process of destroying the cultural and anthropological balance between energy and form, spirit and structure.

Among the cultural forms studied by the anthropologist are ones that explicitly embody spiritual meanings, including the beliefs, practices, and institutions of religion, some forms of which appear in every known culture.

Nevertheless, in an age when distinctive folk cultural forms like hip hop are going mainstream into popular culture, Pentecostalism has a certain kind of appeal.

By exploring the early Rock scene in Memphis, the home of the Church of God in Christ, one can see how people like Elvis Presley and Jerry Lee Lewis brought those cultural forms together.

By restricting the activities of foreign organizations and what are seen as non-Russian forms of religious belief, the Russian government has consolidated its religious support and made an intentional (and enforceable) display of Russian cultural unity in the face of the external pressures of consumerism, individualism, and secularism.

It is notorious that the ineradicable ideas left in Descartes's mind after he had doubted everything were products of the philosophical and theological work, or more broadly of the cultural matrix, that had formed his mind.

To ask this second type of question is to raise a variety of issues: «Are the forms of speech and action in question a traditional legacy from an earlier social and cultural setting?

However we approach the question, it remains true as a matter of simple history that Christianity in its development represents what we might describe as the marriage of Jewish realism and of cultural forms which are not Jewish at all.

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.

That a congregation is constituted by publicly enacting a more universally practiced worship that generates a distinctive social form implies study of that public form: What are the social, cultural, and political locations of congregations of Christians and how do those locations shape congregations» social form today (synchronic inquiry); what have been the characteristic social, cultural, and political locations of congregations historically and how have those locations shaped congregations» social forms (diachronic study); in what ways do congregations engage in the public arena as one type of institutionalized center of power among others?

Since the gospel is always received and appropriated in a specific cultural form, and since the church is established and functions as a social institution, the changes that are taking place in global societies have profound implications for churches (as profound, some have suggested, as our initial transition from a regional Jewish Jesus movement into a global Gentile church).

The Son of God assumed the form of a servant to seek and save the lost and theology must do likewise, incarnating itself in the cultural forms of its time without ever losing its identity as Christian theology.

One of the most fundamental forms of greed that has emerged in the last fifty years is cultural and moral.

To be sure, classical realism is lost to us, a development due in part to increased awareness of the extent to which the human mind and cultural forms are the irreducible prisms for any apprehension of reality.

We know that the gospel relativizes all cultural forms; yet we also know that faith is always embodied in a particular culture.

«The assumptions that have governed our understanding of Christian history during the past several centuries were all formed in the European context where the church was identified with the cultural and religious majority and attention was focused largely on its institutional life,» Shenk writes.

By the time I had graduated, the field had become «one that maintains its interest in literary texts but explores all forms of aesthetic speech and that views performance as an art and recognizes its communicative potential and function» There were three challenges to those of us graduating with doctoral degrees in this discipline: 1) to locate which performances within art and / or culture we would focus our attention on as scholars and performers; 2) to interpret the core concepts generating from the cultural turn in our discipline to other studies of culture and human communication and 3) to develop «performance - centered» methods of research and instruction in whatever parts of the university we found ourselves.

Fundamentalists» discursive and communal richness is a form of «cultural capital,» giving people status within their religious communities much in the same way that wealth or education might give them prestige in the secular world.

Yet, there is considerable mystery in the way any personality is formed through various cultural experiences that include church, schools, and media, as well as family.

Inasmuch as the sociologist of religion is confronted with the necessity of accounting for apparently identical or similar patterns in religious behavior, ideas, and forms of organizations on different cultural levels, he is interested in a constructive solution of the apparent dilemma.

The grandeur of their productions, the images of «success,» their «positive thinking» messages, and their offering of gifts and goods in return for donations translates the Christian message into an attractive consumer package that reflects a cultural form similar to that of media consumerism.

the preoccupation of the psychologist with purely human behavior, its description, and development; the preoccupation of the sociologist and cultural anthropologist with the forms and development of society, make these mental health professionals unable to define the function of the churchman, though their professions may well be of immense importance in providing information when the clergyman thinks through his unique and necessary role as pastor to persons.

The writer, Bill Sakovich, is a professional translator of Japanese to English who's lived in Japan for two decades or so, who married a Japanese woman, and who just loves Japanese culture in general — in many of his cultural posts, for example, he suggests that the more typical Japanese approach to religion, while seemingly shallow, contradictory, and form - obsessed, makes a lot of sense to him, and indeed, is superior to Western ways.

If that remains the dominant cultural form within which ministers are trained, then the foundations laid in theological education will be increasingly inadequate for understanding theologically a large part of the world in which ministry will actually be exercised.

So do those who seek a remedy for present ills by insisting on unchanging adherence to a form of the ministry developed in some earlier cultural period.

It appears in a different form partly because the problem of social continuity has become as great for us as the problem of change and reform, but even more because the historical, cultural character of human existence has come into fuller view.

Survival of the fittest, the law of instincts and habits, social process, dialectical materialism, cultural cycles — all work together to form a more tenacious and oppressive belief in fate than has ever before existed, a fate which leaves man no possibility of liberation but only rebellious or submissive slavery.

And yet, because Christianity is not reducible to the cultural forms it has created in the United States they should question whether those forms faithfully express the whole.

These were willing to shed all the inherited and supposedly unchangeable dogmas in order to be free to explore fresh forms and expressions of the Christian faith which would be more relevant to the new cultural and intellectual climate.

But all of these texts are extremely difficult to interpret: crucial words remain obscure (e. g., authentein; exousia); the addressed situations are difficult to reconstruct; the «surface meaning» contradicts other Pauline material; and the methods of argument reflect cultural thought - forms no longer in use.

Christians will always be cultural exiles insofar as Christian Tradition is not co-extensive with any single culture or any form of ecclesial existence and thus calls all forms of life into judgment in the light of Christ.