Sentences with phrase «cultures and traditions which»

There are cultures and traditions which have rules against birth control.

I found that newsgroup users in particular need to respect these differences and to discuss the indoor / outdoor issue without starting flame wars; many email addresses give no clue as the sender's location and it is location, culture and tradition which determine whether cats may go outdoors.

GrandKemang Hotel Jakarta is a modern hotel located in the heart of the city of Jakarta where there are a whole selection of facilities and great opportunities to enjoy the modern cultures of the capital of Indonesia as well as appreciating the original culture and traditions which have graced this land for centuries.

Not exact matches

India and China have distinctive cultures and rich traditions on which their own distinctive management ideologies might be built.

Religion, and Christian communities in particular, can and should, says the author, model the civic culture for which he hopes - a culture that will retrieve and rehabilitate the best of the liberal Enlightenment tradition.

It was Arendt's remarkable ability to face the double tradition from which she emerged with a sharp - eyed focus that characterizes much of her work: its generosity for the practice of democracy and her fierce determination to explain for herself as well as for others the failure of her former culture to endure despite its qualities.

The questions of secularization and the Judeo - Christian tradition have everything to do with the culture wars in which our society is embroiled.

I find that most of my Christian friends who talk about homosexuality are either determined to not think about the issue because of tradition and fear or are on the other end and choose not to think about the issue because the pressure of contemporary culture (in our part of the world) is to equate my sexuality with the colour of my skin which is, in light of history, a silly equation but we should just adjust our understanding to accomodate.

Theological hermeneutics should have a «spiral structure» in which there is ongoing circulation between culture, tradition, and biblical text, each enriching the understanding of the other.

Thus the Commission called for a Christian concern for Higher Education which helps critical rational and humanist evaluation of both the western and Indian cultures to build a new cultural concept which subordinated religious traditions, technology and politics to personal values according to the principle «Sabbath is made for man and not man for the Sabbath», enunciated by Jesus and illustrated in the idea of Incarnation of God in Christ.

There has undoubtedly been a break in the twentieth century with the tradition of romantic love which arose in the later phase of medieval culture, flourished in the «courts of love» in the fifteenth century, gave birth to the literature of the romantic movement, reached conventional respectability and domestication in the nineteenth century, and now seems out of date.

The stories were compelling and left me more critical of our culture, in which it is popular to act in ways that dishonor our traditions.

(ENTIRE BOOK) An examination of the two primary traditions — denominational biblical tradition and enlightenment utilitarianism — that worked together to contribute to the American Revolution and to create the civil religion which marks American culture to this day.

Our concern in this and the subsequent chapters is not, however, with the total Islamic culture but with the specifically religious culture which originates almost exclusively from the Qur» an, the Traditions of the Prophet of Islam, and the various interpretations of these two fundamental sources.

The global culture which the present suggests and the future demands impels everyone — every individual, every group, every culture, every religious and theological tradition — to recognize the plurality within each self, among all selves, all traditions, all cultures in the.

Although with a less dramatic involvement in native thought and culture than Ricci's, both Roman Catholic and Protestant missionaries in the 19th century often managed to combine a commitment to evangelization in the name of Jesus with a deep (and ever deepening) respect for the native culture and indigenous traditions of the nations to which they had been sent.

It is that tradition that underlies the fruitless quest of Hirst and Peters for necessary and sufficient conditions, as well as the Platonically inspired educational theories of Bloom and Hirsch which assume that we can delineate «higher» levels of knowledge and culture that must be transmitted to the young.

Bargaining and barter were and are known in all the cultures that have developed moral and religious traditions, most of which have well - known maxims and principles that deal with the vast spectrum of social and moral issues, from fair weight to marriage contracts, bred in the marketplace.

Most, perhaps all, cultures and religious traditions have some version of the problem of evil, but as C. S. Lewis wrote in The Problem of Pain, this problem becomes scandalous in Christianity, which traditionally has held that the universe is governed by a loving and omnipotent God.

It certainly is good to have finally found out that Christianity is nothing more than just tradition, ritual and culture and that all the things which the Bible says about God and prayer are not true — God does not speak to or lead or guide or direct anyone or put thoughts in anyone's mind or show them signs or speak to their heart or mind or tells them what to do or calls people or chooses people or has a plan for people's lives whether they are in an altered state of consciousness / transcendent state or whether they are in an unaltered cognitive state.

They also embody increasingly the insights of the secular disciplines and reflect the author's increasing enthusiasm for the virtues of an open society which allows freedom to all religious traditions, and also the freedom to analyze and criticize all these traditions through the disciplines of an empirical and historical culture.92

So Muslims in the U.S. should expect respect and kindness, but there must be limits to how much we alter society which is bound together by traditions and culture.

Not in the form of some «how to» guide or some «five step» program, but, first and foremost, by way of metaphor: «If the state of contemporary Catholic literary culture can best be conveyed by the image of a crumbling, old, immigrant neighborhood, then let me suggest that it is time for Catholic writers and intellectuals to leave the homogeneous, characterless suburbs of the imagination, and move back to the big city — where we can renovate these remarkable districts which have such grace and personality, such strength and tradition.»

And until we recover the ancient and deeply Catholic axiom of the primacy of the common good, which is also the primacy of supernaturalized politics and Christianized culture, we can not make much sense out of the narrower Rerum Novarum traditiAnd until we recover the ancient and deeply Catholic axiom of the primacy of the common good, which is also the primacy of supernaturalized politics and Christianized culture, we can not make much sense out of the narrower Rerum Novarum traditiand deeply Catholic axiom of the primacy of the common good, which is also the primacy of supernaturalized politics and Christianized culture, we can not make much sense out of the narrower Rerum Novarum traditiand Christianized culture, we can not make much sense out of the narrower Rerum Novarum tradition.

Just as important as the attempt of each tradition to reinterpret their symbols and rituals to meet the needs of the new spiritual parameters will be the cross-fertilization of cultures which takes place in the globalizing process.

If the liberal religious tradition is to regain its place as a vital force in modem culture, the two tendencies of the postmodernist temper, which Nathan A. Scott, Jr., has isolated as «negative capability» (a «disinclination to try to subdue or resolve what is recalcitrantly indeterminate and ambiguous») and the «self reflexive» (a «retreat from the public world»), must be overcome.

In the area of Gospel and culture, in contrast to the basic understanding of the Gospel as represented by western missions, which was to all intents and purposes a non - negotiable given, the evangelicals speak of the necessity for churches in the non-western world to find indigenous expression of Christianity in ways appropriate to people's culture and traditions.

As Eugene Ulrich and William G. Thompson conclude, «Scripture, which began as experience, was produced through a process of tradition (s) being formulated about that experience and being reformulated by interpreters in dialogue with the experience of their communities and with the larger culture.»

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.

They then link their interpretations to the sciences they teach, to the culture in which they live, to the expressed needs of their students, and (often preconsciously) to the metaphysical questions that the religious traditions of India have posed for centuries.

A century ago, T. S. Eliot presented the image of a self - organizing literary culture in «Tradition and the Individual Talent,» one in which «[t] he existing monuments form an ideal order among themselves, which is modified by the introduction of the new (the really new) work of art among them,» which alters «the whole existing order... if ever so slightly.»

It is increasingly clear that Deuteronomy and the Priestly writings contain at least some material much older than is indicated by the usual dating of the documents.9 Increasingly, too, it would appear that scholars are disposed to accept the substantial reliability of the persistent tradition which sees Moses as a lawgiver.10 That law was an early and significant aspect of Israelite culture is further attested not only by ancient Near Eastern parallels but even more strikingly in the life, the work and the character of the first three great names in Israel's national history: Moses, Samuel and Elijah.

Such a dialogue requires Christian theologians to advance an apologetic which will argue for the truth and goodness of their traditions in language that is intelligible within a broader culture.

Moreover, the premises of freedom within the scientific tradition imply wider freedoms; a culture which believes in the universality of truth and shares a common dedication to it will encourage freedom of discussion, rather than the settlement of arguments by force.

a society of great stability and firm tradition... [in which] the entire culture is engaged in remembering, if not reliving, its past.

In the tool - using culture technologies were invented and used based on specific needs of that culture or in service of the symbolic world of religion, politics, etc. «Tradition, religion, politics, social, and education all «directed» the invention of tools and limited the uses to which they were put.»

We have valued especially the cultural and religious traditions of Asia and India which have helped us to open ourselves to the dialogue with other cultures and religious.

And non-Western cultures have resented modern paradigms, which they have experienced as an imposition from outside deconstructing their cultures and traditioAnd non-Western cultures have resented modern paradigms, which they have experienced as an imposition from outside deconstructing their cultures and traditioand traditions.

Protestantism is the only Christian tradition that does not have a Marian tradition and in Roman Catholicism Mary commonly serves as a devotional, rather than a theological, source which leaves the Latin Church's patriarchal culture unchallenged.

Together these philosophers have supplied a new interpretation of Aristotle's ethics and the Thomist natural law tradition which has allowed Robert P. George and like - minded writers to make a fruitful (in some aspects) and definitely noticeable moral critique of American politics and culture.

We need congregations in which alternatives to our culture can appear in the rich and transcendent messages of our theological and worship traditions.

As D.S. Russell noted, «The influence of Zoroastrianism, and indeed of the whole Perso - Babylonian culture, is amply illustrated in the writings of the Jewish apocalyptists».4 There are a number of elements which the Judeo - Christian tradition and Zoroastrianism have in common, which do not appear in Judaism until after it came into contact with Zoroastrianism from 540 BCE onwards.

For example, the similarity of today's collapse of traditional values to the challenge which the «front generation» of the 1920's (veterans of the trenches of World War I) made to all the traditions of state and culture that had held Europe together for so many years; or the comparison between Hitler's anti-semitism and the cynical use of racism for political purposes in the political campaigns of George Wallace and others; or the similarity between American actions in Indo - China and European imperialism in Africa at the turn - of.

As we come to the end of our discussion, I wish to return for a moment to the specifically Christian concerns which seem to me, as one who wishes to be integrally Christian in every aspect of my existence, of great importance to those of us who inherit the Christian tradition and, sometimes almost in spite of ourselves, live within the Christian culture.

It should also be pointed out that, in the areas to which Islam spread, the termination of one chapter of existence and the beginning of the new Islamic culture, with all that this change entailed in the forming of new relationships and acceptance of basic ideas, restored the vigor and revived the energies of nations which had been weighed down by age and tradition.

If they try to negate the culture completely, they find themselves without a genuine tradition with which to work, and they neglect those basic guidelines which the culture itself has developed through long experience in order to avoid the pathological dead ends of human psychology.

If Christianity was the only viable synthesis of the traditions and cultures that remained at the end of the ancient world, then it is Christianity itself which represents the most interesting legacy of this era of human consciousness.

In India there is an awakening among the poor in all the religions to their dignity and selfhood which has been suppressed by age - old traditions and culture.

The first is a matter of the physical and mental traits which we carry over biologically from our forebears; the second is a matter of the social environments, the literary, artistic, religious traditions, the racial and national culture, into which we are born and by which our plastic lives are shaped and: molded.

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