Sentences with phrase «cultural processes in»

Professor Warikoo is an expert on the relationships between education, racial and ethnic diversity, and cultural processes in schools and universities.

Parsons also stimulates us to elaborate psychic, social and cultural processes in the collective practices of human beings in ways that surpass Browning's own accomplishments.

The technology has now caught up to the cultural process in a way that allows us -LSB-...]

Not exact matches

So for the engineer in the coffee room, the cultural process made it easy for him to test out his idea and translate that into a real technology.

Pivots thus are a normal and necessary process in expanding the market, and recognizing cultural shifts as well as kick - starting growth.

Give the proper scrutiny to job candidates early in the hiring process to determine cultural fit.

When U.S. executives want to gain a board seat overseas, many recognize the challenges of cultural and language differences and adjust for them in the interview process.

In the process, it's also given a spit shine to what's always been popular about the city, such as its music, food and other cultural assets, leading to a reawakening of all things New Orleans.

Amazon Editorial reviews Product Description How China's ascendance as an economic superpower will alter the cultural, political, social, and ethnic balance of global power in the twenty - first century, unseating the West and in the process creating a whole new world...

A justified process - rooted philosophical appreciation of social canons can be taught through a pedagogical strategy that begins with their critique, that expunges them from the natural given furnishings of the immediately real in order to rediscover them as the inherited cultural accretions by which we transform the immediately real into a world of enduring meanings and human significance.

Unfortunately, in the process, the Soviet cultural revolution was thrown to the wolves; but this aesthete can in any case hardly have thought any more highly of it than did J. V. Stalin)

«Anything that culture produces», can according to Lukács, «have real cultural value only if it is in itself valuable, if the creation of each individual product is from the standpoint of its maker a single, finite process.

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.)

If the entire universe, all that is and has been, is God's body, then God acts in and through the incredibly complex physical and historical - cultural evolutionary process that began eons ago.28 This does not mean that God is reduced to the evolutionary process, for God remains as the agent, the self, whose intentions are expressed in the universe.

A monistic, panentheistic position can not avoid this conclusion.29 In a physical, biological, historico - cultural evolutionary process as complex as the universe, much that is evil from various perspectives will occur, and if one sees this process as God's self - expression, then God is involved in eviIn a physical, biological, historico - cultural evolutionary process as complex as the universe, much that is evil from various perspectives will occur, and if one sees this process as God's self - expression, then God is involved in eviin evil.

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.

The ideas of evolution and historical development in the distant past were barely accepted, before the current process of cultural and religious change gained momentum.

We are already caught up in a process of cultural change more rapid, more deeply rooted and more widespread than ever before in human history.

Hence, in attempting to address the theme of the symposium, my objective will be to explain the epistemological standpoint (as well as the cultural background) underlying my interest in process thought, a standpoint which makes me regard it as a conceptual framework.

But humans also need cultural coding, conducted by education, by which we insert ourselves consciously into the renewing processes of the natural world — and in a sense invent ourselves.

The process of globalization tends to bring about a homogeneity of cultural behaviours throughout the world, at least in certain aspects of life such as in food, dress, leisure, music, and sports.

In their view, books stressing contingency «offer a way forward, beyond the «old political history» and the new «social and cultural history» by a reunion of process and event,» In other words, what Individual people did — perhaps especially people who filled leading public posts — may be as genuinely significant as the ordinary forces acting upon ordinary people.

The theoretical tradition initiated by Max Weber nearly a century ago has remained a popular perspective from which to examine religion, ideology, and, in general, the processes of change in these cultural systems.

His own position of seeing the economy as «embedded» in sociopolitical contexts and social values opens the door for dialogue about the cultural - religious ethos and ethical, even explicitly theological, assessment of global processes.

In some instances, close analysis of this process can actually show how specific cultural categories were drawn upon, combined, and modified.

If one can recognise the vital role which the mass media are playing in this regard and understand some of its major mythologies, exploration of the process and media mythologies offers a rich resource for theological reflection and the cultural contextualization of faith.

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.

I believe that part of that listening process should include listening to the cultural context in which the people we're trying to talk to live their lives.

Lifeworld colonization theory credits secular cultural patterns (e.g., rational communication processes) with an active role in social change, but it minimizes the importance of religion.

In the process, cultural insight is short - shrifted and evangelical theology consequently impoverished.19 But Calvin was correct, at least, in recognizing the need to make use of non-Christian sourceIn the process, cultural insight is short - shrifted and evangelical theology consequently impoverished.19 But Calvin was correct, at least, in recognizing the need to make use of non-Christian sourcein recognizing the need to make use of non-Christian sources.

This entire covenantal process is the vocation of every individual in his personal, social and cultural reality.

For innumerable convergent reasons (the rapid increase of ethnic, economic, political and cultural links) the human individual finds himself definitely involved in an irresistible process tending towards a system of organo - psychic solidarity on earth.

The process of privatising the media offers a particular model of communication that, undoubtedly, will affect all religious expressions, In public service the supreme criterion is the presence of society and its institutions and respect for religious and cultural traditions.

As the cycles pass, and the American political system devolves and cultural Christianity wains, it's easy to view the political process and our involvement in it with greater and greater skepticism.

The first begins with a cultural and historical analysis, asserting that mankind is moving toward the culmination of a process of human development thousands of years in the making.

(ENTIRE BOOK) The certainties of Christianity's past have gone, and we are caught up in a process of cultural change more rapid and widespread than ever before in human history.

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

In answer to the criticism that WCC is syncretistic because of its program for inter-religious dialogue, Thomas said that if the word syncretism denotes all processes of interpenetration between cultures and religions, the only answer to a wrong syncretism, which means the uncritical, superficial, normless mixing of basically incompatible religious concepts and cultural attitudes, is a Christ - centered syncretism which grapples with and evaluates all concepts and attitudes critically in the light of Jesus Christ and converts them into vehicles for communicating the truth of the Gospel and for expressing its meaning for lifIn answer to the criticism that WCC is syncretistic because of its program for inter-religious dialogue, Thomas said that if the word syncretism denotes all processes of interpenetration between cultures and religions, the only answer to a wrong syncretism, which means the uncritical, superficial, normless mixing of basically incompatible religious concepts and cultural attitudes, is a Christ - centered syncretism which grapples with and evaluates all concepts and attitudes critically in the light of Jesus Christ and converts them into vehicles for communicating the truth of the Gospel and for expressing its meaning for lifin the light of Jesus Christ and converts them into vehicles for communicating the truth of the Gospel and for expressing its meaning for life.

Religious leaders, I think, face alternatives not easily reconciled: to try to form communities in which biblical imagery and ideas provide an alternative vision to our cultural ones, or to engage in a process of mutual critique, edification, correction and revision of frameworks that are informed both by our religious traditions and by the sciences and culture.

We may observe the liberation process (in the broad sense) as the aftermath of the decolonization process mainly after the Second World War, which is still in operation, not only in the socio - political and economic fields, but also in the cultural field.

Beginning with the changes in Eastern Europe, the world is in the process of a «re-constellation» which is characterized by the breakdown of the cold war ideological polar structure, the realignment of the military powers, the reordering of the economic powers, and the rapid globalization of communication and cultural life.

(Of course, the process of historical, biblical revelation has already in some way shaped the cultural context in which the task of mystagogy is undertaken.

This means that context — in the broad sense of cultural, religious, social, political and economical circumstances — and text — as Scripture in its process of transmission and interpretation, that is, its Tradition — do mutually interpret each other.

Organicists and symbolists do have in common a focus upon internal community, but for symbolists the task is a search among existing cultural data to discover the matrix of the community already existing, while organicists advocate a social process that develops a future community not now realized.

The main issues in connection with globalization are: the persisting communication gap in the «global village» and the process of cultural globalization.

In my view there are certainly processes of globalization for example in the cultural area, but there is not yet a global culturIn my view there are certainly processes of globalization for example in the cultural area, but there is not yet a global culturin the cultural area, but there is not yet a global culture.

This week, the Congregation for the Doctrine of the Faith (CDF) of the Catholic Church announced that an upcoming Apostolic Constitution will streamline and clarify processes for Anglicans to become Catholic, reflecting a broader trend towards cultural and liturgical diversity in the Catholic Church that, because it is both orthodox and organic, will help make the Church relevant in an increasingly globalized, cosmopolitan world.

Here he presented religion as a phase of the dynamic life process in which the shared valuations of a cultural group, influenced by the whole matrix of social patterns and habits inherited in the historical situation, are carried forward and readjusted.

Any of these names makes sense in terms of the church's emphasis on the «fire» of God's presence and baptism in the Holy Spirit, a fire that is burning away the dead underbrush of cultural Catholicism; on the outward expression of this personal experience, especially glossolalia; and on the inner work of sanctification, which preachers describe as the process of being conformed to Christ or Christ being formed within us.

This dynamic undergirds the struggles for the unqualified acceptance of Dalits and Adivasis as equal members of Indian human society and demands their fuller participation in all dimensions (social, economic, political, and cultural) of the processes of building the nation - state.