Sentences with phrase «in academic culture»

One academy has a much larger special ed populace than the other, and this plays out as a significant difference in academic culture and test scores.

Promote changes in the academic culture that remove barriers and disincentives for increasing diversity in the student and faculty populations and that reward faculty wishing to pursue these goals.

«The strikingly high rates of anxiety and depression support a call to action to establish and / or expand mental health and career development resources for graduate students through enhanced resources within career development offices, faculty training and a change in the academic culture,» the paper concludes.

They are also going to have to preside over significant changes in academic culture, administration and leadership.

I want here to sketch out how this growing concern might be deepened and, especially, how Jews and Christians — the biblical people of God — can contribute to its deepening and its potential for beneficent change in academic culture.

Especially offensive, it seems, are traditional Christian versions of such teachings, other than those Christian ethical teachings, such as special concern for the poor, that are already widely shared in the academic culture.

The German theological world has been far less shaken than the English - speaking world by the changes in academic culture of the last decades: feminism, the hermeneutics of suspicion, the dismissal of truth - claims as disguised assertions of power.

Jessica Hellmann, director of the Institute on the Environment and professor of ecology, evolution, and behavior at the University of Minnesota, discussed her experience with creating change in academic cultures.

Not exact matches

In her twenty - plus years as an entrepreneur, Kim has had the opportunity to speak in front of thousands of people in the business, nonprofit and academic worlds about how to create a vibrant and rewarding work culture that enhances the company's bottom line as well as her coworker's and customer's liveIn her twenty - plus years as an entrepreneur, Kim has had the opportunity to speak in front of thousands of people in the business, nonprofit and academic worlds about how to create a vibrant and rewarding work culture that enhances the company's bottom line as well as her coworker's and customer's livein front of thousands of people in the business, nonprofit and academic worlds about how to create a vibrant and rewarding work culture that enhances the company's bottom line as well as her coworker's and customer's livein the business, nonprofit and academic worlds about how to create a vibrant and rewarding work culture that enhances the company's bottom line as well as her coworker's and customer's lives.

In addition, in our current academic ambiance it is widely established as a matter of dogma that «Western culture» is the source of the ills that plague humanity and planet eartIn addition, in our current academic ambiance it is widely established as a matter of dogma that «Western culture» is the source of the ills that plague humanity and planet eartin our current academic ambiance it is widely established as a matter of dogma that «Western culture» is the source of the ills that plague humanity and planet earth.

Tenderness separated from the source of tenderness thus supports a «popular piety» that goes unexamined, a piety in which liberalism in its decline establishes dogmatic rights, rights that in an extreme» as presently in the arguments for abortion in the political sphere and for «popular culture» in the academic» become absolute dogma to be accepted and not examined.

The important essay entitled «Jewish Intellectuals and the De-Christianization of American Culture in the Twentieth Century» holds that the old Protestant cultural hegemony was defeated in no small part by the growing number of Jews championing «a secular vision of American culture» in the «American academic and literary intelligentsia» and in the best and most influential univerCulture in the Twentieth Century» holds that the old Protestant cultural hegemony was defeated in no small part by the growing number of Jews championing «a secular vision of American culture» in the «American academic and literary intelligentsia» and in the best and most influential univerculture» in the «American academic and literary intelligentsia» and in the best and most influential universities.

A culture of bullying has taken over in this area, and the idea of academic freedom, wide enquiry, and genuine debate and analysis is no longer seen as essential in university life.

In this column we will briefly survey some of the most relevant of these inter-faith discussions in the context of an increasingly secular academic culturIn this column we will briefly survey some of the most relevant of these inter-faith discussions in the context of an increasingly secular academic culturin the context of an increasingly secular academic culture.

Perhaps their primarily academic moorings in the world of culture have made these lay - theologians particularly sensitive to the nature and implications of play.

Submitting himself almost as a pilgrim to the common experience of immigrants to Israel, he succeeded in mastering the Hebrew culture, and more gradually in cultivating a deep familiarity with Israeli academic and intellectual life.

That the school necessarily includes those practices means, in this culture, that it must necessarily include academic disciplines.

«In a culture which is increasingly on - line it is the one place in the world which has an international reputation, academic depth and close partnerships with various churches and Christian organisations.&raquIn a culture which is increasingly on - line it is the one place in the world which has an international reputation, academic depth and close partnerships with various churches and Christian organisations.&raquin the world which has an international reputation, academic depth and close partnerships with various churches and Christian organisations.»

The essays in Smith's persuasive book mostly concern how one collection of influential males (the new academic secularists) successfully wrested control of the institutions of national culture from another collection of influential males (the old Protestant leaders).

For example, referring to the «institutional field of cultural production» that «rapidly and radically transformed... the rigid dichotomy between «high» and «low» «(for academics like Professor Rainey, dichotomies are always «rigid» and high art always needs scare quotes), he tells us that «Modernism's ambiguous achievement... was to probe the interstices dividing that variegated field and to forge within it a strange and unprecedented space for cultural production, one that did indeed entail a certain retreat from the domain of public culture, but one that also continued to overlap and intersect with the public realm in a variety of contradictory ways.»

Admittedly, a few tough - minded souls — usually academics — were able to face their own extinction with equanimity, knowing full well that the traces they left in the culture would be erased within a generation or two at best.

In When Time Shall Be No More: Prophecy Belief in Modern American Culture, Paul Boyer, a senior historian at the University of Wisconsin, and one of the best in the business, seeks to address the world of secularized academics and journalists who can scarcely imagine, let alone appreciate, the breadth and depth of popular apocalypticism in contemporary AmericIn When Time Shall Be No More: Prophecy Belief in Modern American Culture, Paul Boyer, a senior historian at the University of Wisconsin, and one of the best in the business, seeks to address the world of secularized academics and journalists who can scarcely imagine, let alone appreciate, the breadth and depth of popular apocalypticism in contemporary Americin Modern American Culture, Paul Boyer, a senior historian at the University of Wisconsin, and one of the best in the business, seeks to address the world of secularized academics and journalists who can scarcely imagine, let alone appreciate, the breadth and depth of popular apocalypticism in contemporary Americin the business, seeks to address the world of secularized academics and journalists who can scarcely imagine, let alone appreciate, the breadth and depth of popular apocalypticism in contemporary Americin contemporary America.

In the «Christ and culture in paradox» approach, then, the Christian substance appears in the Christian calling of faculty, staff and students and in the Christian context surrounding the academic enterprise — only rarely in the results of scholarly inquiry itselIn the «Christ and culture in paradox» approach, then, the Christian substance appears in the Christian calling of faculty, staff and students and in the Christian context surrounding the academic enterprise — only rarely in the results of scholarly inquiry itselin paradox» approach, then, the Christian substance appears in the Christian calling of faculty, staff and students and in the Christian context surrounding the academic enterprise — only rarely in the results of scholarly inquiry itselin the Christian calling of faculty, staff and students and in the Christian context surrounding the academic enterprise — only rarely in the results of scholarly inquiry itselin the Christian context surrounding the academic enterprise — only rarely in the results of scholarly inquiry itselin the results of scholarly inquiry itself.

The worthy fruit of academic culture is an open mind, trained to careful thinking, instructed in the methods of philosophic investigation, acquainted in a general way with the accumulated thought of past generations, and penetrated with humility.

Despite a public culture committed to diversity and tolerance, anti-Catholicism has grown measurably worse among academics and intellectuals over the past decade — driven in equal parts by sexual abuse scandals, gay rights, resurgent atheism, and lingering historical prejudice.

It's a lively volume with contributions by Terry Teachout (drama critic for the Wall Street Journal), Carol Iannone (editor of Academic Questions), and Asia himself (a distinguished composer and professor of composition at U of A), among others, and they all get to the heart of the problem of high culture at the present time in America.

All you fools who are engaged in discussing whether Islam is a violent religion, a Theocracy, or suitable to merge into American culture... are lost in your academic, intellectual hypotheticals... while totally missing the reality that you are assisting an insidious enemy in creating your own demise.

The need for a new synthesis is not an academic issue, the future of the Church in the West depends on it, our debased secular culture is crying out for it.

Such an approach to culture and evangelisation is described in the academic jargon as «interruptionist».

The case represents the latest volley in a culture war of sorts as courts and academics — not to mention employers and employees — try to reconcile the law's fundamental commitment to two principles increasingly emerging at loggerheads: religious liberty and women's health.

Or maybe they can recognize the kinds of arguments that do and do not reach people (especially academic types) in our science «soaked culture.

It would also, I hope, go some way toward remedying the privatization and trivialization of religious commitment that is so endemic to both American culture in general and to academic institutions in particular.

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.

They may need to discover and to re-tell a unifying story of the country Of course, this runs against the academic grain, which nurtures what it believes to be a healthy contempt for the nation (let alone its historic spiritual culture) and a self - protecting indifference to the local community In America, where unbalanced individuality and unbalanced diversity seem sacred, the wildness of history is blowing at cyclone force, and the ability to cope with it seems to be a dying art.

It will be much harder to do that in the future unless the college administration reverses its present course, calls the faculty and students who have been brutalizing Professor Esolen to order, and reaffirms Providence College's commitment to genuine academic freedom and to a Catholic vision of the human person that challenges the tribalism and identity politics eroding our culture and our politics.

Lower levels of binge drinking and participation in the hookup culture may also lead to higher graduation rates and a more academic atmosphere on campus, increasing prestige, which boosts enrollment.

One of the brightest lights in the academic firmament is the annual fall conference hosted by the Center for Ethics and Culture at the University of Notre Dame — a two - day feast of reason and revelation begun by the CEC's founder, philosopher David Solomon, and continued by his successor, law professor Carter Snead.

The latter case can easily be experienced by anyone who, like myself, frequently commutes between academic and corporate America; another but comparably sharp culture shock can be undergone if one moves between, say, the Harvard Faculty Club and a working - class tavern in South Boston.

Such efforts would require some sacrifice of academic prestige, at least temporarily, and hence some sacrifice of possible influence in the wider culture.

The control of the written word by aristocrats, clergy; academics, and politicians skews our understanding of culture and history in the West — a history portrayed by those in control of society.

That wacky dissertation symbolized a culture of academic malpractice that could never be acceptable to a man who had once believed that the university was where all the darkness of Plato's cave of illusions would burn away in the bright sun of understanding.

One study of Catholic values on Catholic campuses disclosed that when administrators, faculty, students, and alumni were asked to identify core Catholic values in the culture of their institutions, «high academic standards,» «academic freedom,» and «respect for the individual» regularly ranked at or near the top, while «community of faith» trailed far behind.

Now I'm not in favor of Communism, but it is an ideology that is legitimate in academics just as Christianity, Muslim, or Jewish faith is relevant to our culture.

Here's another, scarcely less oratorical in character, from the Congregation for the Doctrine of the Faith: the title of this document (another wonderful example of Vatican bogus academic language when what is needed is a competent journalist used to writing informative headlines) is «Considerations regarding proposals to give legal recognition to unions between homosexual persons» (2003): The Church's teaching on marriage and on the complementarity of the sexes reiterates a truth that is evident to right reason and recognised as such by all the major cultures of the world.

This was not an exercise in academic theology, but a case of theologians addressing themselves to the worldly fact that religious beliefs had not kept pace with the radical transformation of society by science and the rest of modern culture.

Building a proper relation between Technology, Culture and Religion was very much present in the mind of Ida Scudder when she founded this academic institution.

Gramsci claimed many workers before the war «had seen in futurism the elements of a struggle against the old academic culture of Italy, mummified and alien to the popular masses.

He was a Belgian trained in law who lived in Taiwan, where he studied Chinese language, culture, and literature, and then made an academic career in Australia.

Scholars who are Christians are trained by the dominant academic culture to keep quiet about their faith as the price of full acceptance in the academic community.

In order to provide the necessary foils to our essentially homogenous academic culture, we must find ways of introducing into the academic world sustained confrontation with persons whose basic life - commitments and institutional contexts — not just their cognitive positions — are decisively different from ours.