Sentences with phrase «how social traditions»

Not exact matches

It also shows how it is able, because of this, to achieve the critical freedom which is related to the history of social freedom... The Biblical traditions and the doctrinal and confessional formulae that are derived from these traditions appear in the light of this interpretation as formulae of memoria.

I have a theory that SBNRs are so because one or more or a combination of the following: (1) they can't justify their spiritual texts - and so they try to remove themselves from gory genocidal tales, misogyny and anecdotal professions of a man / god, (2) can't defend and are turned off by organized religious history (which encompasses the overwhelming majority of spiritual experiences)- which is simply rife with cruelty, criminal behavior and even modern day cruel - ignorant ostracization, (3) are unable to separate ethics from their respective religious moral code - they, like many theists on this board, wouldn't know how to think ethically because they think the genesis of morality resides in their respective spiritual guides / traditions and (4) are unable to separate from the communal (social) benefits of their respective religion (many atheists aren't either).

That a congregation is constituted by enacting a more broadly and ecumenically practiced worship that generates a distinctive social space implies study of what that space is and how it is formed: What are the varieties of the shape and content of the common lives of Christian congregations now, cross-culturally and globally (synchronic inquiry); how do congregations characteristically define who they are and what their larger social and natural contexts are; how do they characteristically define what they ought to be doing as congregations; how have they defined who they are and what they ought to do historically (diachronic study); how is the social form of their common life nurtured and corrected in liturgy, pastoral caring, preaching, education, maintenance of property, service to neighbors; what is the role of scripture in all this, the role of traditions of theology, and the role of traditions of worship?

The current impasse in evangelicalism over social ethics provides us a model for exploring how a dialogue between conflicting theological traditions can aid theological formation as evangelicals seek to apply concretely their theoretical commitment to Biblical authority.

These traditions of social doctrine can help us see our task: to understand how a globalized free market that is eroding solidarity can be shaped into a social market.

Since human motives usually «come mixed,» only God is wise enough to judge how much of this resistance to social change is due to self - interest, how much to the pull of tradition, and how much to sincere Christian conviction.

It also could provide a means whereby other influential factors could be investigated and addressed, such as differences in the social and economic purposes of broadcasting, the social sources of violence and how media portrayals interact with those causes, how the restraints and traditions of media production cause the media to pick up particular cultural images while ignoring others, and how particular audiences respond to and use media images.

The effort to characterize construals of the Christian thing in the particular cultural and social locations that make them concrete will involve several disciplines: (a) those of the intellectual historian and textual critic (to grasp what the congregation says it is responding to in its worship and why); and (b) those of the cultural anthropologist and the ethnographer [3] and certain kinds of philosophical work [4](to grasp how the congregation shapes its social space by its uses of scripture, by its uses of traditions of worship and patterns of education and mutual nurture, and by the «logic «of its discourse); and (c) those of the sociologist and social historian (to grasp how the congregation's location in its host society and culture helps shape concretely its distinctive construal of the Christian thing).

• Assumptions about different cultural groups and how they impact breastfeeding support • Shoshone and Arapaho tribal breastfeeding traditions shared through oral folklore • Barriers to decreasing health disparities in infant mortality for African Americans • Effects of inflammation and trauma on health disparities that result in higher rates of infant mortality among minority populations • Barriers to breastfeeding experienced by Black mothers and how lactation consultants can support them more effectively • Social support and breastfeeding self - efficacy among Black mothers • Decreasing pregnancy, birth, and lactation health disparities in the urban core • Positive changes in breastfeeding rates within the African American community • Grassroots breastfeeding organizations serving African American mothers

The team's report describes how the science councils were trying to serve a plethora of government ministries in black «homelands», which had no unified vision, no obvious economic or social goals, and no tradition of communicating (This Week, 27 February 1993).

Summary: This article tells the story of how a district worked with all of its schools to build a tradition of character education and social - emotional learning.

From advocating for improved early childhood education, to increasing the rigor and relevance of curriculum, to fostering understanding of cultural and social mores amongst disparate groups of students, schools will be at the forefront of addressing the heavy - duty issues that the greater population faces as we continue to change in terms of how we look, the languages we speak, and the traditions we celebrate.

How might this reading — writing experience connect with social studies and maybe even a deeper study into family traditions from around the world?

An immersive experience, the exhibition will include continuous audio along with projected animation and video to show how Bowie was an innovative artist who revolutionized the way we experience music and inspired people to shape their own identities while challenging social traditions.

His series Whitewashed looks at how contemporary Western culture interprets Oriental tradition from its own perspective, and speaks to the phenomenon of transforming, reproducing, and consuming those original images to fit other public and social tastes.

Chapter 1: Things Must be Pulverized: Abstract Expressionism Charts the move from figurative to abstract painting as the dominant style of painting (1940s & 50s) Key artists discussed: Willem de Kooning, Barnett Newman Jackson Pollock, Mark Rothko Chapter 2: Wounded Painting: Informel in Europe and Beyond Meanwhile in Europe: abstract painters immediate responses to the horrors of World War II (1940s & 50s) Key artists discussed: Jean Dubuffet, Lucio Fontana, Viennese Aktionism, Wols Chapter 3: Post-War Figurative Painting Surveys those artists who defiantly continued to make figurative work as Abstraction was rising to dominance - including Social Realists (1940s & 50s) Key artists discussed: Francis Bacon, Lucien Freud, Alice Neel, Pablo Picasso Chapter 4: Against Gesture - Geometric Abstraction The development of a rational, universal language of art - the opposite of the highly emotional Informel or Abstract Expressionism (1950s and early 1960s) Key artists discussed: Lygia Clark, Ellsworth Kelly, Bridget Riley, Yves Klein Chapter 5: Post-Painting Part 1: After Pollock In the aftermath of Pollock's death: the early days of Pop, Minimalism and Conceptual painting in the USA (1950s and early 1960s) Key artists discussed: Jasper Johns, Robert Rauschenberg, Frank Stella, Cy Twombly Chapter 5: Anti Tradition - Pop Painitng How painting survives against growth of mass visual culture: photography and television - if you can't beat them, join them (1960s and 70s) Key artists discussed: Alex Katz, Roy Lichtenstein, Gerhard Richter, Andy Warhol Chapter 6: A transcendental high art: Neo Expressionism and its Discontents The continuation of figuration and expressionism in the 1970s and 80s, including many artists who have only been appreciated in later years (1970s & 80s) Key artists discussed: Georg Baselitz, Jean - Michel Basquiat, Anselm Kiefer, Julian Schnabel, Chapter 7: Post-Painting Part II: After Pop A new era in which figurative and abstract exist side by side rather than polar opposites plus painting expands beyond the canvas (late 1980s to 2000s) Key artists discussed: Tomma Abts, Mark Grotjahn, Chris Ofili, Christopher Wool Chapter 8: New Figures, Pop Romantics Post-cold war, artists use paint to create a new kind of «pop art» - primarily figurative - tackling cultural, social and political issues (1990s to now) Key artists discussed: John Currin, Peter Doig, Marlene Dumas, Neo Rauch, Luc TSocial Realists (1940s & 50s) Key artists discussed: Francis Bacon, Lucien Freud, Alice Neel, Pablo Picasso Chapter 4: Against Gesture - Geometric Abstraction The development of a rational, universal language of art - the opposite of the highly emotional Informel or Abstract Expressionism (1950s and early 1960s) Key artists discussed: Lygia Clark, Ellsworth Kelly, Bridget Riley, Yves Klein Chapter 5: Post-Painting Part 1: After Pollock In the aftermath of Pollock's death: the early days of Pop, Minimalism and Conceptual painting in the USA (1950s and early 1960s) Key artists discussed: Jasper Johns, Robert Rauschenberg, Frank Stella, Cy Twombly Chapter 5: Anti Tradition - Pop Painitng How painting survives against growth of mass visual culture: photography and television - if you can't beat them, join them (1960s and 70s) Key artists discussed: Alex Katz, Roy Lichtenstein, Gerhard Richter, Andy Warhol Chapter 6: A transcendental high art: Neo Expressionism and its Discontents The continuation of figuration and expressionism in the 1970s and 80s, including many artists who have only been appreciated in later years (1970s & 80s) Key artists discussed: Georg Baselitz, Jean - Michel Basquiat, Anselm Kiefer, Julian Schnabel, Chapter 7: Post-Painting Part II: After Pop A new era in which figurative and abstract exist side by side rather than polar opposites plus painting expands beyond the canvas (late 1980s to 2000s) Key artists discussed: Tomma Abts, Mark Grotjahn, Chris Ofili, Christopher Wool Chapter 8: New Figures, Pop Romantics Post-cold war, artists use paint to create a new kind of «pop art» - primarily figurative - tackling cultural, social and political issues (1990s to now) Key artists discussed: John Currin, Peter Doig, Marlene Dumas, Neo Rauch, Luc Tsocial and political issues (1990s to now) Key artists discussed: John Currin, Peter Doig, Marlene Dumas, Neo Rauch, Luc Tuymans

The exhibition spans three galleries within the Zaha Hadid - designed museum, anchored by overarching themes within each: «Shifting Identities» explores how a changing China alters constructions of identity; «Body as Site» focuses on the physical body as a literal and figurative site of discussion and debate; and «Confronting Tradition» highlights the ways in which artists draw inspiration from classical texts, teachings, and artistic practices to reinterpret and question evolving power structures and social norms.

Scenes of regattas fringed with bunting as painted by Alfred Sisley and James Tissot in The Ball on Shipboard c. 1874 are also displayed, demonstrating how British social codes and traditions captured the imagination of the Impressionists at the time.»

(Irving Sandler: «How do you change that Social Realist tradition, how does the whole idea of painterliness, of gesture, enter into your own painting?&raquHow do you change that Social Realist tradition, how does the whole idea of painterliness, of gesture, enter into your own painting?&raquhow does the whole idea of painterliness, of gesture, enter into your own painting?»)

Expand your social services by learning how to created «Brilliantly - Branded» LinkedIn Portfolios vs. tradition profiles.

Family psychology is a complex field, as it includes systems perspectives on the multiple influences on relationships, developmental perspectives on how relationships are formed and sustained over time, cultural perspectives on how society and traditions affect relationships, the intersection of individual differences and social relationships, and practice components in how to affect real and meaningful changes in couple, parent, and family relationships.

Grounded in these traditions, Keating invites us to transform how we think about identity, difference, social justice and social change, reading, and teaching.