Sentences with phrase «cultural needs as»

Sponsored by the Los Angeles County Arts Commission, the main idea of «Project Willowbrook» was to develop a creative profile of the community of 35,000 people that can now help guide subsequent efforts to meet Willowbrook's cultural needs as the county invests hundreds of millions of dollars in the new Martin Luther King Jr..

I can think of concerns for cultural needs as well.

Not exact matches

As with all board members, this woman would also would need to align with our cultural values and be able to share unique perspectives of her own.

You need to ensure you land the best cultural fits, as well.

But as Cignal grew to $ 25 million in sales — and a staff of 140 employees — the court went from sacred corporate cultural ground to badly needed office space.

While she acknowledges this as the cultural reality, Welch herself is having none of it, and doesn't think other parents need to conform to it, either.

A co-operative (also known as co-op, cooperative or coop) is an autonomous association of people united voluntarily to meet their common economic, social and cultural needs and aspirations through a jointly owned and democratically controlled business.

But many women in the party still kept quiet about harassment, suggesting change on the Hill will need to be cultural as much as legal.)

Taube Philanthropies» executive director, Shana Penn, said, «Taube Philanthropies is committed to being there for people and communities in need, whether those needs be long - term cultural and educational challenges, or critical emergency relief such as that which faces us in Houston.

the problem is that ppl read the bible thats been translated, if you realy want to know what was said youll need to study hebrew... every letter has a meaning... every word isnt a perfect fit for english,, theres nuances and cultural differences that youll find,,, its a whole new thing to go back and look at the bible through hebrew eyes,,, they arent required to look like us,,, were supposed to look more like them,,, yashua was a jew,,,, all the apostles were jews, yashua was sent to the lost sheep of the house of israel, not the gentiles, paul took it to the gentiles, and he never stopped being and living as a jew, the laws are very viable today, but they do nt give salvation, thats what yashua did...

Moral beliefs include such concepts as duty, obligation, responsibility, and sacredness of the person, while manners include such beliefs and needs as communal harmony, cultural coherence, and dignity of the person.

The academic theorists of the cultural left - those who have been distracted by «mostly apocalyptic French and German philosophy» at the expense of political economy — must recognize that they now need as allies «what remains of the pre-sixties reformist left.»

Texts need to be seen within their cultural settings in order to be revealed as they truly are, as one of the ways by which persons pursue their individual and collective interests.

And because they themselves don't come from a cultural assumption of male authority, they see it as a correction to our modern culture: an eternal, divine mandate to which we need to return.

First, its premisses concerning society and modern man are pseudoscientific: for example, the affirmation that man has become adult, that he no longer needs a Father, that the Father - God was invented when the human race was in its infancy, etc.; the affirmation that man has become rational and thinks scientifically, and that therefore he must get rid of the religious and mythological notions that were appropriate when his thought processes were primitive; the affirmation that the modern world has been secularized, laicized, and can no longer countenance religious people, but if they still want to preach the kerygma they must do it in laicized terms; the affirmation that the Bible is of value only as a cultural document, not as the channel of Revelation, etc. (I say «affirmation» because these are indeed simply affirmations, unrelated either to fact or to any scientific knowledge about modern man or present - day society.)

The issue of self - defense came up, and Maxwell — a rape survivor — said that guns are not necessarily rape prevention and that, as a culture, we need to start examining cultural biases and teaching men not to rape.

Moreover, the various factors such as cultural, political, social and religious impact upon languages necessitate the need for innovative translations and revisions.

The new cultural coding that we need will emerge from the revelatory vh sion that comes in the special moments we describe as «dream.»

On the ethical and cultural side, they need to help the public as a whole to understand that the nihilism permeating contemporary life is the inevitable consequence of apostasy.

What we need are not cultural dictionaries and lists, as if we are trying to crack a code, but listening and responding because we are trying to cope.

The goal, as Stark sees it, is «to give Baylor the resources it needs to participate in the national cultural wars.»

«They need not take their truth claims on loan from some other intellectual or cultural quarter, or regard the only alternative to epistemic servitude as isolation from the broader human conversation about what is true.»

Hence the minister directs his attention as much toward the «world» as the dean of a medical school has his eye on the potentially and actually sick people of the society outside his closed community of healers, or, to use a wholly different analogy, as much as the mayor of a city keeps in view the nature and the needs of the cultural and economic society of which his city is a center.

Another sociological explanation of the phenomenon is that the traditional functions of the clergy are not adjusted to the needs of the modern world and that the responsibility for the prevailing uncertainty must be placed on the Church as a cultural laggard which has not kept up with the times.

As the new literature about «theological education» began to grow during the past decade it quickly became clear [l] that for some participants the central issue facing «theological education» is the fragmentation of its course of study and the need to reconceive it so as to recover its unity, whereas for others the central issue is «theological education's» inadequacy to the pluralism of social and cultural locations in which the Christian thing is understood and liveAs the new literature about «theological education» began to grow during the past decade it quickly became clear [l] that for some participants the central issue facing «theological education» is the fragmentation of its course of study and the need to reconceive it so as to recover its unity, whereas for others the central issue is «theological education's» inadequacy to the pluralism of social and cultural locations in which the Christian thing is understood and liveas to recover its unity, whereas for others the central issue is «theological education's» inadequacy to the pluralism of social and cultural locations in which the Christian thing is understood and lived.

I don't see that as racism in that since it is merely accommodating different cultural needs.

The program of the institutional church was planned to meet the social and cultural as well as the religious needs of the neighborhood.

There are, as one would expect, several essays in the book on Jews and Judaism, some reflecting Kristol's religious interests» the need, for example, to sustain in Jewish identity a religious element and not merely a cultural one» others his political ones, exploring the relations of modern American Jews with a pluralistic American society that has given them an uncommonly large, though not unlimited, berth.

The interpreter has to look for that meaning which a biblical writer intended and expressed in his particular circumstances, and in his historical and cultural context, by means of such literary genres as were in use at his time, To understand correctly what a biblical writer intended to assert, due attention is needed both to the customary and characteristic ways of feeling, speaking and storytelling which were current in his time, and to the social conventions of the period.

One need not ignore economic and geopolitical factors to be more impressed by the explanatory narratives provided by scholars such as Bernard Lewis and Samuel Huntington who accent the cultural and religious sources of the current conflict.

Selective preschools, tracked classes, small schools within schools and enrichment programs are presented as open to all students but in reality are open only to the children of the most savvy parents — that is, to the children of rich white parents who possess the social and cultural capital to manipulate the institution to serve their needs.

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.»

The argument against christians, as far as I'm concerned, is one that needs to be made in the context of cultural development.

To answer that question, Justin argues that we have to have «a clear, consistent biblical standard for interpreting the text, a principle we can apply to various passages that will help us to determine, fairly and consistently, how to translate them for our culture... Such a standard would need to be able to differentiate God's eternal laws — such as those dealing with murder, theft, and adultery — from the cultural biblical rules Christians are no longer obligated to follow — such as those dealing with dietary restrictions and head coverings.»

Rather, it is when sins are socially acceptable, unrecognized, or a part of our cultural fabric that we need most to pronounce them as such.

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.

As our cultural horizon presents mounting evidence of breakdown, we need to reenter Burke's chambers, to converse and to listen.

The second sign of hope is how many young people have rallied around Adam, even as adults still feel somewhat awkward: There remains a cultural fear and lack of understanding toward special - needs children and the disabled.

Our new self - understanding would be informed by Darwinian biology, but we could expect that our moral and social instincts, rooted in biology as they are, would remain unmodified except for slight cultural corrections that would need to be made after religion disappeared.

If you read Carl Jung, you can come to understand the images of Jesus» death and resurrection as iconic and as archetypes, as stories that simply «had to be told» because the world, in a cultural sense, just needed to give voice to this idea.

In the emphasis on a display's context, and the need for a «cultural, artistic, or festive,» as opposed to religious, meaning, the Conseil's rulings closely track the American approach.

Our current cultural and religious wars don't need people to believe less, as some suppose would solve our problems, but rather need us all to understand what we believe more.

The respect for culutral relativism is important up to the point when it offends OUR cultural relativism... no American Bald Eagle should ever be sacrificed these Native American tribes should no better... maybe their religion needs to go through a period of modernization instead of being stuck in stupid traditions of the past... this extremely offends me as an American... why do not the Native Americans respect our culture?

But today in our Third World contexts, for obvious reasons, theological enterprise needs to be nurtured by other disciplines such as social sciences, cultural anthropology, study of religions, political sciences, economy, etc..

The point is only that each institution should do what it does best, and that the need to prepare future professionals to be cultural and social leaders is just as important as the need to equip them for the specifics of one profession.

They are so often working in isolation and need opportunities for cultural and social development as well as provision for their material needs.

The «cultural - linguistic» model constituted a genuine third way because it claimed that coherentist and correspondence theories of truth need not oppose each other, since a coherentist thesis could eventually be said to correspond to reality as a kind of lived proposition.

This inner poisoning of life... can not... be overcome simply by victory over economic need, political oppression, cultural alienation and the ecological crisis... The absence of meaning and the corresponding consequences of an ossified and absurd life are described in theological terms as godforsakenness... Faith becomes hope for significant fulfillment.

Millennia Awards are given to participatory communities which bridge superficial cultural and religious divides — exploring commonality as much as difference; maintaining fresh, creative, missional formats accessible and relevant to a diverse audience; remaining sensitive to our shared humanity and common need for grace as we learn and grow together.

«We urgently appeal to those in positions of social and economic, as well as political and cultural, responsibility to hear the cry of the Earth and to attend to the needs of the marginalised, but above all to respond to the plea of millions and support the consensus of the world for the healing of our wounded creation,» they wrote.