Sentences with phrase «for cultural understanding»

The Museum — among the oldest university art museums in the nation — serves as the catalyst for cultural understanding at the University of Michigan and the Ann Arbor community, and is a physical and virtual destination for scholars and art - lovers from around the globe.

Join Arabic classes and heritage tours at the Sheikh Mohammed Centre for Cultural Understanding to get a better understanding of the local culture.

Dubai has an old fort and the Bastakiya district alongside the Creek where there's The Centre for Cultural Understanding and old style houses with their internal courtyards and wind towers.

«This year we are working with students at the Temple Media Literacy Lab on a global media literacy project involving media literacy for cultural understanding of Middle Eastern countries,» she added.

Less a pro-seal-hunting documentary than an impassioned plea for cultural understanding often denied indigenous people, Alethea Arnaquq - Baril's film presents a different perspective than what typically dominates this conversation.

Humanities: Grounded in a broad educational and real - world experiences that include principles of social sciences and the arts; capacity for cultural understanding and awareness; ability to function in diverse settings, comprehend multiple perspectives, and question ideas and perspectives while remaining tolerant and open - minded.

Not exact matches

«For sure, the priorities are immigration, the control of borders, of Europe, (the issue of) cultural identities and the understanding of how the Italian society should move ahead in a globalized world,» Terzi di Sant «Agata said, following the Italian election result which pointed to a hung parliament where no one party or coalition gained a majority of the vote that would allow it to govern alone.

«I just thought he was a super smart guy, and really understood what we were doing, and was a great cultural fit for the company,» Musk said of Wheeler.

While a candidate's deep - rooted passion for Saturday Star Trek conventions or service dog training might not sound relevant to your business, how we choose to spend our free time is probably the most honest gauge of what we find intrinsically rewarding, and in entrepreneurship, understanding these deep motivations could help you put together a team with similar aims, character and cultural fit.

India and the Philippines are considered hubs for VAs, because many people have very good English and understand western cultural norms.

«The best way to measure cultural fit is for the assessor to have a deep understanding of the culture and then to spend time with the person being assessed,» Bonnie Hagemann, CEO of Executive Development Associates, tells me by email.

However, these initiatives have drawn criticism for appealing to Malay nationalist sentiments without understanding the economic realities of various other cultural groups.

The ECR program is delivered in conjunction with another service, Postgraduates for International Business (PIB), wherein an international graduate student is assigned to the SME to help the company better understand the target market context and cultural differences, and adapt the SME's messages to the host country language.

He understands the characteristics of our ideal employees and consistently endeavours to source the best talent for our business whilst ensuring a good cultural fit.

Religions incorporated and codified these basic social values and skills, and quickly learned to take credit for them — as if, without the religion, we would be doomed to not have them — although we see them in every human society, including hunter - gather tribes with no sense of gods as we understand them After many centuries of religious domination, enforced through pain of death, ostracization or other social sanctions, allowing religion to take credit, as well as failing to question other religious claims — has become a cultural habit.

What people so fail to understand is that Jesus set cultural rules for women on their head (as he did in so many areas).

In the present social and cultural context, where there is a widespread tendency to relativize truth, practising charity in truth helps people to understand that adhering to the values of Christianity is not merely useful but essential for building a good society and for true integral human development.

But through my endless linguistic and cultural blunders, I've come to realize that what I long for, what I desire, is to be understood.

The goal is to create robust civil dialogue, and, ideally, to pave the way for thoughtful Christian contributions to cultural understandings of sex and gender.

In Mat 19 we have Jesus appeal to creation mandates for marriage, and therefore presumably the cultural mandate to fill the earth that the Jews understood to entail the obligation to get married and at least try to have one male and one female child.

Instead, if we understand the culture in which John wrote, the issues that the early church was facing under the Roman Empire, and all of the hundreds of allusions to Old Testament themes and prophetic expectations, the Book of Revelation can have a significant message for followers of Jesus today, who also deal with similar cultural issues as we try to live like Jesus in a world dominated by powers and authority that live in rebellion to the Kingdom of God.

Digital utopias disagree with those who worry about scenarios of worldwide cultural homogenisation, they see the emergence of new and creative lifestyles, vastly extended opportunities for different cultures to meet and understand each other, and the creation of new virtual communities that easily cross all the traditional borderlines of age, gender, race, and religion.

We must ask, therefore, what implications the school's being «theological,» that is, having the overarching end to understand God, has for the institutionalization, material bases, and social and cultural locatedness that make it concrete.

As society's understanding of mental health is starting to take some slow, lurching steps toward progress, Plaza seems uniquely poised for a new cultural norm: One in which the broad spectrum of mental and emotional health is more fairly and accurately represented.

These wars have variously been understood as Western aggression against pacific Islam, a necessary defense against Islamic attack, a conduit for cultural and commercial exchange, a form of early colonialism, an expression of collective religious identity or social anxiety, and a symptom and vehicle of economic expansion.

In the West, human freedom has not, of course, always been understood in terms of individual autonomy (cf. the thought of St. Augustine and John Calvin on this point); and there is some evidence that the modern individualistic understanding of freedom is fundamentally responsible for some of our present cultural difficulties.

The journal is a quarterly published by the National Endowment for Democracy (1101 15th St NW, Suite 200, Washington, D.C 20005) and should be of great interest to people trying to understand political and cultural changes in today's world.

The book that I read that was really good about this is called Powers of Darkness: Principalities and Powers in Paul's Letters It's really good for understanding the cultural background of the letters, which helps to unlock insight into how it applies to us today.

Cultural studies seek to understand human behavior and to interpret its significance, to look at TV, for example, and to diagnose its human meanings.

Paul through Mediterranean Eyes is a great book by Kenneth Bailey for understanding the cultural background of 1 Corinthians and the Apostle Paul.

If that remains the dominant cultural form within which ministers are trained, then the foundations laid in theological education will be increasingly inadequate for understanding theologically a large part of the world in which ministry will actually be exercised.

In the spring of 1952 Buber was awarded the Goethe Prize by the University of Hamburg for his «activity in the spirit of a genuine humanity» and for «an exemplary cultural activity which serves the mutual understanding of men and the preservation and continuation of a high spiritual tradition.»

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.

Ultimately, Contextualization in World Missions is a great primer and summary of issues related to contextualization, and I recommend it for anyone interested in learning more about this all - important topic for understanding the Gospel and applying it to the various cultural contexts in which we work and minister.

Azariah who later became Bishop of Dornakal argued that the church in accepting the position of a communal political minority with special protection would become a static community and it would negate its self - understanding as standing for mission and service to the whole national community, that in any case the Indian church is not a single social or cultural community since it consists of people of diverse background, each of whom would have its own political struggle to wage in cooperation with the people of similar background in other religions; and therefore theologically and politically Christians should ask only for religious freedom for its mission and service to all people, not as a minority right, but as a human right (ref.

A cultural starting point might well demand a «hermeneutical suspicion» (i. e., a distrust of one's previous reading of Scripture, given the possibility that such a reading conceals some of the radical implications of the Biblical message for our day), but it may also assist in the renewed hermeneutical task, allowing the Biblical witness to be freshly experienced, freshly understood, and freshly applied.21

This picture of «tradition» versus «progress» fits our wider, modern political and cultural frameworks of «right» versus «left,» but it is grossly inadequate for understanding the history of modern Catholic theology.

to not understand the cultural context of the text as you so well display along with trying to tie the statement of truth to the holocaust and blame the author (God ultimately) and not the person responsible for twisting scripture is absurd.

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.

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 lived.

While his account is often sloppy, he is nevertheless right that the transhumanist agenda is a logical consequence of Gnosticism (which he and many others mistake for Christianity), and that this Gnosticism, which has theological roots in the Scotist - nominalist revolution in metaphysics, ever more exclusively shapes the modern cultural imagination and our understanding of what it is to be human.

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.

To understand why and how we must collaborate for a new cultural and world era, it is important to contrast our contemporary situation with both the classical and modern periods.

While I can understand that the 18 - certificate content may make a strong case for this approach, I'm again concerned that Christians neither wave placards at an imagined bogeyman, nor miss the opportunity to relate to one of the major cultural stories of the day.

For all of us alike face the same issue of understanding our own tradition in the light of our modem cultural and social situations — only let us, in assaying that problem, not forget the present precariousness, the moral temptations and the religious requirements of that infinitely risky modern situation!

I wonder if «spiritual but not religious» is a bit of a cultural transitional stage in which it is becoming clear that formal religious dogma is at best intellectually unsatisfying, and at worst not only false but dangerous; and yet we don't really know what to do with that part of our brain that seeks magical explanations for what we can not easily understand.

Lindbeck's recent book shows the same concern in proposing a cultural - linguistic model for understanding religious truth claims (see ND).

Read stories of how others in similar situations have responded, or read for a deeper understanding of the historical and cultural dynamics that are at play in your situation.

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.