Sentences with phrase «defining identity of»

These steps also played a role in defining an authorial / creative hierarchy, and ultimately in defining the identity of different comic book authors within the industry and within the produced textualities as well.

We need to define the identity of the company and its tone of voice.

This is what happens when multiple constituencies compete to define the identity of the movement.

This technique can define the identity of active plant constituents with greater accuracy than the conventional practice of measuring selected main constituents.

Art and culture has defined the identity of Maine since artists began visiting Monhegan Island and trekking up Mount Katahdin before Maine even became a state.

Not exact matches

There, AT&T defines it as «information that directly identifies or reasonably can be used to figure out the identity of a customer or user,» like a name, address, phone number, or email address.

«People struggle to define unique identities - with no apparent reason to develop a talent, practice creativity, engage their intellectual curiosity, or achieve much of anything, many people are left feeling purposeless, unmotivated, unfulfilled and alone,» says Bolton.

Rupert has a personal interest in photography and felt it was an area that hadn't received enough attention in culture, in philanthropy and in terms of how it could define corporate identity.

As you grow your business and make your mark on the world in your own unique way, I think you will find it useful to keep these qualities top - of - mind when defining your own leadership identity.

Top tip: Spend the time to define the foundational elements of your brand, including your brand mood & personality, exactly what you're brand is all about, and who your perfect reader / client is before you try creating a unique brand identity.

Core ideology defines the enduring character of an organization — a consistent identity that transcends product or market life cycles, technological breakthroughs, management fads, and individual leaders.

This question is of course crucial in defining the nature of mission and the identity of the church.

«Tribalism,» as he defines it, is «the commitment of individuals and groups to their own history, culture, and identity, and this commitment (though not any particular version of it) is a permanent feature of human social life.»

One suggestion recommends, «not using phrases such as «gay», «lesbian» or «homosexual» to define a person's identity,» in order to «take every aspect of the person into consideration.»

Identity, however, is a psychological concept much broader than just gender; it is the defining core of personality.

To millions, it is perhaps the only real contemporary religious event; for hundreds of thousands of Jews, it has served to define their Jewish identity, taking the place of everything else.

Now Professor of Sociology at both the University of Chicago and the University of Arizona, Greeley repeatedly asserts his dual identity as both priest and sociologist, and in the latter capacity he adamantly insists that he is a «scientist,» usually defining that term in an old - fashioned positivist manner.

Jenell Paris is professor of anthropology at Messiah College and the author of The End of Sexual Identity: Why Sex Is Too Important to Define Who We Are (InterVarsity Press).

The whole point of Christianity is not to accept and affirm autonomous or self - created identities as ultimately determining of who someone is, but to define what it means to be a person in terms of Christian teaching.

This region is defined by the lingering shadow of communism — the oppression of spirit and repression of freedoms that robbed people of their identity and dignity.

Its emphasis on social and communal relationships as the defining element in its religious worldview made it the most attractive option for the growing number of suburban Jews looking for a sense identity and tradition in suburban yenemsvelt.

Whereas peoplehood was the bedrock of Jewish identity in the twentieth century, the concept today is being defined by means of the religious - existential question posed above.

Though I am encouraged that Hill sees potential hazards in the use of terms like «gay Christian» and «homosexual Christian,» he, along with Gonnerman and Tushnet, may not sufficiently recognize the problems with describing or defining a person in terms of his or her affective desire for the same sex (whether that desire is relational, romantic, or sexual), in place of the clear definition of our sexual identity revealed to us by Scripture and the Church.

According to the principle of limitation, «to be is to be something; and to be something is to have defining properties that constitute an identity, and locate an individual within a kind or type» (WPP 10).

It is vulnerable because it lacks «plausibility» in a culture that defines women's identity and story in terms of love and attraction rather than power, thought and accomplishment.

The difficulty in which we find ourselves, however, is this: If the Bible itself, the revelatory, identity - defining text of the Christian community, is portrayed as oppressive, on what basis do we know God or relate to God?

What emerges is a new ecclesial identity as a «household» of local congregations, defined as Christians together meeting the needs of a particular place.

Professional theologians today hesitate to share their experience, fearing lest the pure objectivity and the transcendent reference point of their God thoughts be thereby obscured; but this is a great pity, for when they define their role merely in ecclesiastical or academic terms, thus in effect hiding behind their official identity, it renders their theology at best enigmatic and at worst downright boring.

While I recognize myself as a Protestant, an Evangelical, and a Baptist, none of those labels defines my spiritual and ecclesial identity at the most basic level.

Religious groups can facilitate or undermine the legitimacy of alliances, and any such alliances may spell victory, defeat, or at least minor alterations in the opportunities of population segments, whose identities are defined by religious commitments.

The point here, however, is that the question of how people define their religious identity may itself be a matter of dispute.

Personal identity is a special form of genetic identity and is very different from the more strict identity dealt with in logical systems (since Leibniz first defined it as complete equivalence of predicates).

Being in space and time is defined in common - sense experience by a law of self - identity and of mutual exclusion.

If «sectarian instruction» is defined so broadly as to include that one - minute prayer, then Charitable Choice's alleged protection of the religious identity and character of FBOs is a sham.

Don't allow the end of this relationship to define the end of your identity as a beloved friend, brother or sister in the church, or leader to others.

As most professors will tell you, today's student culture is fixated on identity politics and is terrified of anything less than an «A.» In sum: diversity and academic achievement, with «merit» defined as the maximization of both.

«34 Personal identity so defined is offered as «the key example» for understanding the fusion of activity and value.

My point is really that sexual orientation, like gender identity, is also complicated and full of greys and is also impacted by gender, which is so many different shifting shades of grey, that to say we know where they intersect and where they don't, to pretend one is clear and one is not, seems impossible, especially without better defining our terms.

He has defined his identity as that of one made dependent on others by his disabilities.

Catholic bashing is not the «done thing» on Reformation Sunday, and a Protestant identity that continues to define itself by what it is not is in an increasing state of crisis.

In its wake, we have adopted various unspoken beliefs that may or may not endure, for instance that all distinctions between groups of people are always morally dangerous; that we expand our rights by defining ourselves in reference to unchanging, inborn identities; and that talk of rights is inherently morally elevating.

It defines conversion therapy as any therapeutic approach assumes one gender identity is «inherently preferable to any other, and attempts to bring about a change of sexual orientation or gender identity, or seeks to supress an individual's expression of sexual orientation or gender identity on that basis.»

Erikson describes the union of personalities which is intimacy when he defines love as «The mutuality of mates and partners in a shared identity, for the mutual verification through an experience of finding oneself, as one loses oneself in another.»

Apart from apartheid, Christianity — or at least the Afrikaner Calvinist version of it — defined the country's national identity.

As psychological sexual identity comes to define who individuals are in the most basic sense, then everything else --- from society's moral norms to our physical bodies --- has the potential of becoming simply so much external tyranny to be overthrown or turned into plastic, something to be escaped, ignored, or remade in accordance with individual whims.

In any case, the problem of defining the nature of personal identity has been with me during all of my teaching years, especially since a good part of my efforts have been focussed on borderline issues in the philosophy and psychology of personality.

The defining characteristics of personal identity reflect (and in some sense are the manner of) the resolution of this complexity.3 I think it follows that in the living person both the complex content of concrescence and the manner of integrating the content are dependent upon the environing society — so dependent that the disembodied soul appears to be in categoreal difficulty.

But at the very least, none of these identities should be essentially defined by my attraction to that which separates me from God.

The Eucharist is by ecumenical consensus the corporate act in which «the community of God's people is manifested,» and it is of crucial importance that the identity - defining rite of the Christian community is precisely a rite of remembrance, an act in which the many are united in a common turning in the Spirit to one in particular, to the Palestinian Jew Jesus, through whose life and in whose person the salvation of the God of Israel is confessed to have been conclusively bestowed on humankind.

His main concern was to link the identity of Christianity with social justice, oriented in love and defined by hope.