Sentences with phrase «cultural movements of»

This talk considers the role played by the dissent, using the socio - political arts and cultural movements of the 70s and 80s as departure points.

It has since become an iconic document chronicling cultural movements of the 1950's and 1960's, and the voices of the Beat generation's most innovative and influential thinkers such as Antonin Artaud, Charles Brittin, Charles Bukowski, William S. Burroughs, Jean Cocteau, Allen Ginsberg, Walter Hopps, Larry Jordan, Michael McClure, and John Wieners.

The Museo Nacional Centro de Arte Reina Sofía has been committed to studying cultural movements of the Global South and, in doing so, it has consistently featured artistic, curatorial, and philosophical proposals conceived in and about Latin America.

The sunny seaside town of St Tropez became a popular resort destination after the end of World War II, with an influx of artists moving to the area and the beginnings of the Yé - yé cultural movements of the nineteen sixties.

But Facebook has played a key role in Pakistan in gathering people for political and cultural movements of all stripes.

And yet it would be difficult to exaggerate not only the immensity of his influence upon all the great European intellectual and cultural movements of his age, but his continued significance for philosophers and theologians.

The importance of Hamann's thought, as David Bentley Hart has noted, «would be difficult to exaggerate not only [because of] the immensity of his influence upon all the great European intellectual and cultural movements of his age, but [also for] his continued significance for philosophers and theologians.»

But what if I am a smaller player and manage to create a cultural movement of sorts.

Of these we will consider three: first, Altizer's view of the normative relation of faith and theology to the dominant cultural movement of the time; second, Altizer's approach to Christology; and third, the style of Altizer's thought and argument.

The story of the early church shows us the great cultural movement of Christian communities which transformed the culture of the Roman Empire.

Not exact matches

Last year's crackdown on social media in China was merely the opening salvo of the Party's war on Western cultural influence and opposition movements.

The Culture of Good is a cultural movement, launched in 2013, of TCC doing good in its local communities where stores are located.

Simon Brault, director and CEO of the Canada Council for the Arts, says the #MeToo movement shed an important light on «unacceptable realities» within cultural sector.

It's that his personal history — not only the two divorces, but also the repeated affairs and the way he behaved during the dissolution of his marriages — makes him the most compromised champion imaginable for a movement that's laboring to keep lifelong heterosexual monogamy on a legal and cultural pedestal.

Before the 1970s, evangelicals voted as often for Democrats as for Republicans, but in the wake of the Civil Rights movement in the 1960s, a Supreme Court decision ending prayer in public schools, and the legalisation of abortion in 1973, the Republican Party recognised an opportunity to build a new coalition of Christian conservatives upset with the cultural changes sweeping the country.

So if this is true, that the Spirit of God whispers the truth of God to all people everywhere so that religion, literature, music, art, politics, and cultural movement all contain echoes of what God wants done in the world, why is it that Jesus came to the Jews to be a fulfillment of their Scriptures?

a movement which was the end culmination of nearly three centuries of cultural slavery in north and south america.

The unrest over that loss of cultural currency has spawned a great deal of important theological reflection — and it has led to movements, like the Vineyard, which value cultural relevancy.

That site has some really excellent posters you might want to take a look at as well (oh, and it might help get the extra layer of meaning if you know that «po - mo» is also slang for «post modern» which is a term used to describe the meta - level / self - satirize / surreal sort of cultural expression that followed the «modernist» movements): http://www.spurgeon.org/~phil/posters.htm

Some of my friends are sympathetic to the pro-life movement's ideal of a world where mother and child are both offered love and support, a world less subject to the cultural and economic forces that can make motherhood unthinkable for women in unplanned pregnancies.

An important aspect of this cultural development has been the influential presence of the homosexual movement in public life.

Every urban reform movement of the past 200 years — from England's Hygiene Acts to America's City Beautiful Movement to modern zoning laws to modernist architecture to the creation of public housing and the rise of environmentalism and historic preservation — has been a response to the social and cultural problems created by industrialism.

Take the 1 in 3 Campaign, for example, whose mission is to «start a new conversation about abortion» and to «create a more enabling cultural environment for the policy and legal work of the abortion rights movement.»

This focus on the social functions of language has drawn together literary and social criticism toward something of a convergence on what might be termed ideological criticism, an issue also central to the third methodological movement to be discussed, cultural hermeneutics.

The success of cultural and religious movements inevitably reveals that many people already share the new ideals but do not feel empowered until there is a credible public call to action.

But it came to be associated not only with religious but also with caste political overtones, and came into conflict with the anti-Brahmin movements of depressed castes who were organizing separately for separate political strength to bring about cultural and social change aimed at elevating their status in the body politic; it also made the conversion into other religious communities, of the depressed sections of Hinduism as well as of the Tribals partially Hinduised and moving more fully in that direction, to be seen as a weakening of the Hindu community and a strengthening of other religious communities as political entities.

(a) Philosophical preoccupation with the various types of cultural activities on an idealistic basis (Johann Gottfried Herder, G. W. F. Hegel, Johann Gustav Droysen, Hermann Steinthal, Wilhelm Wundt); (b) legal studies (Aemilius Ludwig, Richter, Rudolf Sohm, Otto Gierke); (c) philology and archeology, both stimulated by the romantic movement of the first decades of the nineteenth century; (d) economic theory and history (Karl Marx, Lorenz von Stein, Heinrich von Treitschke, Wilhelm Roscher, Adolf Wagner, Gustav Schmoller, Ferdinand Tonnies); (e) ethnological research (Friedrich Ratzel, Adolf Bastian, Rudolf Steinmetz, Johann Jakob Bachofen, Hermann Steinthal, Richard Thurnwald, Alfred Vierkandt, P. Wilhelm Schmidt), on the one hand; and historical and systematical work in theology (church history, canonical law — Kirchenrecht), systematic theology (Schleiermacher, Richard Rothe), and philosophy of religion, on the other, prepared the way during the nineteenth century for the following era to define the task of a sociology of religion and to organize the material gathered by these pursuits.7 The names of Max Weber, Ernst Troeltsch, Werner Sombart, and Georg Simmel — all students of the above - mentioned older scholars — stand out.

In Daniel (1913) we find Buber's concern for unity, realization, and creativity expressed for the first time entirely in its own terms and not as the interpretation of some particular thought or religious or cultural movement.

The fact that Love became the watchword of their movement, the sunniest face of hippie - dom, means that these confusions had a real cultural significance.

It is a living religion which has received and is still receiving its vitality from the people who confess it; it is a great movement which has passed through various stages of development over its long and complicated history, influencing and being influenced by the religious and cultural forces in its environment.

Altizer relegated our work to triviality because it did not take seriously the real intellectual - cultural - spiritual movements of the world.

Christian history is a series of cross-cultural movements, which result in a succession of different Christian «heartlands» as the geographical and cultural center of Christianity has changed.

While the character of certain movements and groups is to a large extent defined by sociological criteria, such as the earlier so - called Frontier religion or now the Buchmean (Oxford group) Movement, which Allan Eister has recently analyzed in his book Drawing Room Conversion, we find that the more definitely a religious group is a religious group — as distinct from an economic, political, or cultural association — the more important, both for members of the group and students of it, will become its worship and its theology.

His reply is that a faith of strong convictions is needed, because only faith of that kind will be able to inspire a movement for cultural and political change.

Indeed, the tendency of American political institutions to produce centrist political solutions is probably usefully offset by the cultural tendency of movement - style politics to inflate ideological differences into «war.»

When people remember the l960s they usually think of Vietnam, cultural upheaval and assorted liberation movements.

Harrington insists on seeing the broad movements of cultural history in every particular experience, majestic and mundane.

One sees variations of it in many fields of study (for example, in trendy new movements like postmodernism) and everywhere it produces doubts among reflective people about the possibility of justifying belief in objective intellectual, cultural and moral standards.

We do not know the cultural background and ethnic origins of the tribes that took part in the movement which we know best as Joshua's conquest of Palestine, yet the influence of the Arabian Desert was strong upon them, if we may judge from such information as we possess of their social life in the immediately following period.

And the liberators misunderstood their own needs and those of their movement's members: «The culture of emancipation was apparently too thin to sustain these people and enable them to reproduce themselves; the radical rejection of the past left, as it were, too little material for cultural construction.»

Viktor von Strauss, the first to notice the ancient cultural change that was later named the Axial Period, described what he observed as «a strange movement of the spirit [which] passed through all civilized peoples».3 Such «movements of the spirit» may be the key to our understanding of the next phase.

With the rise of a new cultural movement during the eighteenth century, commonly known as the Enlightenment, a new critic of the church but one which was also a helper appeared on the scene.

That this movement was in part a process of cultural interpenetration no one will deny.

And the Nazi movement represents a cultural development which utterly contradicts the cultural traditions of Great Britain and France.

All political movements, economic and cultural discussions, and religious longings are directed toward the overcoming of the feeling of «insecurity» which is abroad in all lands.

Then more flexible people begin to understand, and they start to experiment with the new consensus so that cultural transformation, this movement from death to life of an entire people, begins to happen.

Jewish identification has been reinforced by the influence of the black power movement, the ethnic revival in America and the surfacing of national - cultural - religious separatist movements throughout the world.

We might look first at the actual situation of our civil polities on the ground, at diagnoses of our global political situation coming from different cultural standpoints, and at the new social and political movements springing up to meet our social ills.

Life can be given for the sake of the Gospel in mass movements, in political revolution, in complex social strategies and cultural creativity.

It's understandable in the face of an aggressive cultural movement which quite frankly doesn't «play fair» in allowing any opposition view.