Sentences with phrase «for cultural places»

Under the leadership of CEO Patrick Tomelitsch, the focus now for Cultural Places is its initial coin offering — one of Austria's first.

Not exact matches

And he fought for his place in the cultural pantheon with a purpose,» Musk said.

«To get the full change to happen, we probably need not only greater representation of women, but we need to see also a cultural shift in organizations that really places greater value on gender equity in the workplace, and makes it more legitimate and acceptable for women to lend a helping hand to other women in the work place.»

Every place I have been to has in many ways provided a set of cultural and mental challenges, but in terms of work, the majority of the places have been developed enough to welcome digital nomads with open arms, with reliable internet, affordable accommodation and plenty of beaches for me to unwind after a sweaty day grinding away on my notebook.

The company does all the recruiting, interviewing, paperwork and cultural preparation for the ESL instructors who will, in turn, be placed with client organizations.

Europe has long been considered a more difficult place for activists due to cultural and structural impediments.

But in a sign of the film's power and place in the cultural debate, Apple Inc said on Sunday it plans to carry the movie for rental and purchase on iTunes, the biggest and most - popular online content store.

With a community of more than 2 billion people, all around the world, in every different country, where there are wildly different social and cultural norms, it's just not clear to me that us sitting in an office here in California are best placed to always determine what the policies should be for people all around the world.

The forums take place in some of the most exciting cities around the world and often combine the opportunity for exclusive access to sporting or cultural events that we sponsor, such as the HSBC Champions golf tournament.

Poland may be predominantly catholic, but there was a time, before the Nazi occupation, when it was the best place in Europe for the cultural support and mixing of Jews and Christians.

I therefore am very slow in dismissing Paul's writings as being just cultural and «for Paul's time and place».

This is definitely a cultural issue in the US evangelical church (it's been a horrible place for women), and the emergent boys brought it with them as they left their evangelical posts.

Since the gospel is always received and appropriated in a specific cultural form, and since the church is established and functions as a social institution, the changes that are taking place in global societies have profound implications for churches (as profound, some have suggested, as our initial transition from a regional Jewish Jesus movement into a global Gentile church).

Johnson focuses on four aspects of contemporary armed conflict that, while not unprecedented, have become special concerns: the legitimacy of intervention, the place of noncombatants, the significance of cultural differences, and procedures for dealing with war crimes and achieving reconciliation after conflict.

Nevertheless, making such neighborhoods today is very hard, not only because we have largely lost the requisite cultural and social habits, but also because in most places zoning laws (which mandate segregated uses) and street design regulations (which are crafted exclusively to make streets efficient for cars rather than also safe for pedestrians) make it literally illegal to build such environments.

The glorious and celebrating liturgical life of the people of God in the OIKOS TOU THEOU (in the house of God) provides the fountain source of cultural vitality for the life and the people, who are victimized in the global cultural market place.

The inventory for privatization now includes the accumulated knowledge and memory of the people, the cultural and religious wisdom as well as symbols and people's ability to find pleasure are reduced as a commodity in the market place.

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.

While Biblical hermeneutics provided the key to an understanding of the role of women in the church and family, dialogue between those whose traditions have heard the Word of God differently in other times and places held the key for the discussion of social ethics, and engagement with the full range of cultural activity (from psychotherapy to radical protest, from personal testimony to scientific statement) was the locus for theological evaluation concerning homosexuality.

The same is true for people in other religions... their reasons for believing in their religions in the first place are mostly subjective (or regional / cultural) too.

For like Whitehead and Dewey, Kadushin understood that the concept of organic thinking offered an approach to logic and the foundations of knowledge that was an alternative to the perversions of the sort of blind faith in natural science that had come to dominate the intellectual cultures of the late nineteenth and early twentieth centuries; an alternative that did not attempt to devalue science or replace it with a nonrational mysticism, but which did attempt to place scientific thought into a broader cultural context in which other forms of cultural expression such as religious and legal reasoning could play important and non-subservient roles.

Thus understood, the doctrine of radical evil can furnish a receptive structure for new figures of alienation besides the speculative illusion or even the desire for consolation — of alienation in the cultural powers, such as the church and the state; it is indeed at the heart of these powers that a falsified expression of the synthesis can take place; when Kant speaks of «servile faith,» of «false cult,» of a «false Church,» he completes at the same time his theory of radical evil.

With time, it was no longer about me, it was about the safe place that meeting at the table provided for people from different cultural and religious backgrounds.

Romans is the only place that could be seen in such a fashion, and yet Paul separates the same - sex acts from his sin list and uses words of cultural adnormality and condemnation rather than words expressing ethics or morality as he does for the sin list.

But our shared cultural imagination has no real place for a moral and metaphysical drama like Juan's.

Despite the limping conclusion (he is writing for Commonweal, after all), Steinfels has nailed the mindlessness of a progressive insouciance that thinks it a good thing that, in the words of one author, younger Catholics «place a higher priority on being good Christians than they do on being good Catholics,» when «good Christian» is indistinguishable from the cultural liberalism promoted by, for instance, the National Catholic Reporter.

An Emergent definition of relevance, modulated by resistance, might run something like this; relevance means listening before speaking; relevance means interpreting the culture to itself by noting the ways in which certain cultural productions gesture toward a transcendent grace and beauty; relevance means being ready to give an account for the hope that we have and being in places where someone might actually ask; relevance means believing that we might learn something from those who are most unlike us; relevance means not so much translating the churches language to the culture as translating the culture's language back to the church; relevance means making theological sense of the depth that people discover in the oddest places of ordinary living and then using that experience to draw them to the source of that depth (Augustine seems to imply such a move in his reflections on beauty and transience in his Confessions).

While cultural disestablishment affects all Christian churches, its impact on the old mainline — the Presbyterians, Episcopalians, Congregationalists, and Methodists — is dramatic, for mainline Protestantism was particularly ill prepared for the loss of a central place in American life.

First, the simple fact that this structure of divine - human unity emerged at a time and place in history where the cultural, linguistic, political, and religious maturity and unity of a significant portion of humankind bode well for its apprehension is a major factor in its importance.

Editor's Reply We would simply note that at a question and answer session with representatives of the new movements held at Pentecost Pope Francis made the following comment, which seems to dovetail with the emphasis Mr Keeffe places on devotion to the Real Presence: For us Christians, poverty is not a sociological, philosophical or cultural category.

The answer is that they were confronted in the first place with vast cultural trends such as technological advance, professionalization, and secularism that they could not easily control; and their problem was made the worse by pressures of cultural pluralism and Christian ethical principles that made it awkward if not impossible for them to take any decisive stand against the secularizing trends.

i think this should be a cultural issue in some places not a biblical doctrine for woman not to pastor / teach.

For example, Harvard theologian Ronald Thiemann, who studied under Frei, objects that the cultural - linguistic model makes talk about the «text» stand in place of Christian talk about God; Yale biblical scholar Brevard Childs rejects Lindbeck's talk about the text creating its own world.

For Christians who come from cultures shaped by another faith, an even more intimate interior dialogue takes place as they seek to establish the connection in their lives between their cultural heritage and the deep convictions of their Christian faith.

But the crucial question for evangelistic mission today is how in a changed post-colonial situation the forms of the church and its evangelistic proclamation and the call to conversion and the invitation to join the fellowship of the church may take place within the context of the recognition of religious and cultural plurality and common participation in building a new just society and state.

The first thing to notice about this reorganization [of all cultural interests] is that there is no place for what is currently termed «science.»

«This leaves many conservatives hoping for a religious revival, or a cultural shift like the one that took place during the Victorian era,» Fukuyama writes.

At several points he touches upon the paradoxes of modern urbanism and the tragic ironies of our cultural attitude toward cities: although we now have more individual freedom, technical ability, and, arguably, social equity, we do not live in places as hospitable to human beings as were our cities of the past; we are pragmatists who build shoddily; our current obsession with historic preservation is the flip side of our utter lack of confidence in our ability to build well; while cultures with shared ascetic ideals and transcendent orientation built great cities and produced great landscapes, modern culture's expressive ideals, dogmatic public secularism, and privatized religiosity produce for us, even with our vast wealth, only private luxury, a spoiled countryside, and a public realm that is both venal and incoherent; above all, we simultaneously idolize nature and ruin it.

For me this engagement and reflection take place within the context of a Christian perspective which, guided by the insights of H. Richard Niebuhr, seeks a responsible and transforming relationship between the Christian gospel and cultural life.

The study rightly highlights the importance of reclaiming the proper value and place of authority in the light of the cultural «turn to the subject» and the wise post — 1968 preference for teaching which is «persuasive not just declarative».

While the understandable focus of the Henry inquiry is Australia's place in the Asian Century and the shift of economic, political and cultural power to the region, there is a strong case to be made for putting this inquiry in a broader historical context.

Our 2015 Annual General Meeting and Annual Awards for Excellence took place at the Lockyer Valley Cultural Centre, Gatton, Queensland on November 27th.

Your Winter Stew Correspondent is going to take you to a special place — where hyper - capitalism has merged with a deep cultural respect for deliciousness.

So it was in 1991 that Stacey embarked on a journey to Rabi in Fiji to meet with the Banabans for the very first time and return copies of their family photos that documented special cultural events, places and villages that had all been destroyed over the years through mining.

Even though some places we go are not considered child friendly I think it's important for children to have cultural experiences and have never had a single issue with my child feeling bored or complaining....

That means no nurses pushing formula, lactation support in the hospital, support for moms in the workplace, cultural norms that allow women to breastfeed in public places without being shamed, and more support among women for dealing with the challenges.

The convention center violated Burnham's vision to preserve the lakefront for recreational and cultural use, placing a giant commercial complex on Chicago Park District land just south of Soldier Field.

With numerous cultural opportunities and some of America's best places for family fun, New York City is a wonderful place to raise a child and create a beautiful family.

We also discuss how the same underlying cultural beliefs that supported the idea that infants sleep best alone serve presently to permit the acceptance of an inappropriate set of assumptions related to explaining why some babies die unexpectedly while sleeping in their parents beds.9 These assumptions are that regardless of circumstances, including maternal motivations and / or the absence of all known bedsharing risk factors, even nonsmoking, sober, breastfeeding mothers place their infants at significantly increased risk for SUID by bedsharing.

Places such as the Onitsha International market — the largest market in West Africa, Bodija market in Ibadan and Kurmi Market in Kano state are hubs for various types of business transactions and are populated by people from various cultural backgrounds.