Sentences with phrase «in cultural theory»

The body has always generated discussion in literature, politics, performance studies, fashion, biology, and more recently in cultural theory, bioethics and information technologies.

The artists in this exhibition produce works that explore the multi-faceted characteristics of the word «hood» in some fashion: a slang term for a Black neighborhood; a suffix in cultural theory concepts like «objecthood,» «personhood,» «negrohood;» and Trayvon Martin's hoodie, which, along with his being an objectified young Black male, served as a signifier in an act of radical injustice.

Burns and Lundh's writing has appeared in periodicals such as Art - Agenda, Art Papers, Fillip, Journal for Curatorial Studies, Kaleidoscope, Mousse, Reviews in Cultural Theory, as well as exhibition catalogues and books.

Originally from Canada, she received a BA in Cultural Theory and History from the University of King's College, Halifax.

Timotheus Vermeulen is Assistant Professor in Cultural Theory at the Radboud University Nijmegen, where he also heads the Centre for New Aesthetics.

Not exact matches

The charges went higher and higher up the ladder of generality until the sex crime committed at UVA became a confirmation of the basic theory of privileged Western male oppression that is so widely subscribed to in the disciplines of cultural studies.»

To interpret cultural and religious differences in terms of a theory of interests works no better than to ignore the role of class interests within all societies.

To be sure, it took more than a biological theory to set in motion all the cultural forces which were beginning to reshape the ethos of the West in the mid-nineteenth century.

Because of the cultural changes of modernity, however, the just war tradition has been carried, developed, and applied not as a single cultural consensus but as distinct streams in Catholic canon law and theology, Protestant religious thought, secular philosophy, international law, military theory and practice, and the experience of statecraft.

At the same time, he rejects those theories, «more or less tinged with behaviouristic psychology,» which assume» that human nature has no dynamism of its own and that psychological changes are to be understood in terms of the development of new «habits» as an adaptation to new cultural patterns.»

(a) Philosophical preoccupation with the various types of cultural activities on an idealistic basis (Johann Gottfried Herder, G. W. F. Hegel, Johann Gustav Droysen, Hermann Steinthal, Wilhelm Wundt); (b) legal studies (Aemilius Ludwig, Richter, Rudolf Sohm, Otto Gierke); (c) philology and archeology, both stimulated by the romantic movement of the first decades of the nineteenth century; (d) economic theory and history (Karl Marx, Lorenz von Stein, Heinrich von Treitschke, Wilhelm Roscher, Adolf Wagner, Gustav Schmoller, Ferdinand Tonnies); (e) ethnological research (Friedrich Ratzel, Adolf Bastian, Rudolf Steinmetz, Johann Jakob Bachofen, Hermann Steinthal, Richard Thurnwald, Alfred Vierkandt, P. Wilhelm Schmidt), on the one hand; and historical and systematical work in theology (church history, canonical law — Kirchenrecht), systematic theology (Schleiermacher, Richard Rothe), and philosophy of religion, on the other, prepared the way during the nineteenth century for the following era to define the task of a sociology of religion and to organize the material gathered by these pursuits.7 The names of Max Weber, Ernst Troeltsch, Werner Sombart, and Georg Simmel — all students of the above - mentioned older scholars — stand out.

Capitalist theory encased the market in a cultural integument that has now burst.

The recent work of German sociologist Jurgen Habermas, in which questions about the formal characteristics of social systems in general and the dynamics of the lifeworld are the focus, exhibits a clear preference for deductive theory of a prescriptive sort.13 Habermas has drawn eclectically from modernization theory and Marxism to create what he calls a reconstructive model of cultural evolution.

Lifeworld colonization theory credits secular cultural patterns (e.g., rational communication processes) with an active role in social change, but it minimizes the importance of religion.

That being said, the renewal of interest ought not to be overstated: much doctrinal theology in English remains preoccupied with keeping up a conversation with other fields of inquiry (often literary and cultural theory) and is so eager to do so that it often neglects the descriptive or dogmatic tasks of systematics.

Just as there are clear cultural differences that in turn influence the course of therapy (by whatever name), the theory should be able to illustrate the fundamental similarities.

A short time later, when be deduced the theory of natural selection to explain the adaptations in which he had previously seen the handiwork of God, Darwin knew that be was committing cultural murder.

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.

I myself would prefer to speak of natural law grounding human rights (this is perhaps the only misstep in the book); but in any event his wider point is no doubt correct that only a theory of natural law can rescue the campaign for human rights from being anything more than disguised power politics or cultural imperialism.

Nevertheless, it takes seriously the developments in critical Bible studies, the new insights gained from the social sciences of cultural anthropology and sociology, the impact of technology and political theory in rapid cultural change and the issues raised by cross-cultural communication on a global scale.

Alternatively, one might expect to see the cultural or historical importance of Darwin or the theory of evolution underscored and interpreted in the remainder of AI or the main text of SMW.

This reading practice, offering a purchase on literature to anyone who wanted one, receded in the 1970s as pedagogues turned from New Criticism to Big Theory, and further in the 1990s as poetry and novels lost prestige and young people no longer aspired to read them closely for cultural capital.

I thought Evangel readers would appreciate knowing about my Christianity Today interview with James Davison Hunter, Professor of Religion, Culture, and Social Theory at the University of Virginia and author of To Change the World: The Irony, Tragedy and Possibility of Christianity in the Late Modern World (Oxford, 2010), which promises to be the most important book written on Christian cultural engagement in the last 50 years.

3At present, for example, the well - entrenched neo-Darwinian hypothesis of «gradualism» (biological evolution occurs slowly, and more or less continuously as the constant interplay of random variations and natural selection over vast periods of time) is confronted with a somewhat more radical and neo-Lamarckian theory of «punctuated equilibrium» favored by Harvard biologists Stephen Jay Gould and Peter Williamson, collaborated by fossil discoveries of paleontologist and cultural anthropologist Richard Leakey in Africa.

In providing an Archimedes point from which to view the major contours of an entire cultural epoch, however, such theories can be enormously useful.

In tracing broad processes of social and cultural change, these theories also offer some guidance in thinking about the possible direction of changes in the futurIn tracing broad processes of social and cultural change, these theories also offer some guidance in thinking about the possible direction of changes in the futurin thinking about the possible direction of changes in the futurin the future.

America is a mixed - up national project, unlikely to satisfy the exacting ideals of a theologian, political philosopher, or cultural theorist, and yet preternaturally successful, perhaps because it is a nation and society largely in accord with basic human sensibilities that resist reduction to neat theories and pat principles.

One need not accept the strong statements that some theorists have made about cultural evolution (let alone «sociobiological» evolution) to find value in theories that have tried to organize what we know about historical development according to some broad evolutionary schema.

That Garber has written a competent and straightforward study of Shakespeare is a good thing, but her participation in the vulgarities of cultural studies and queer theory is not thereby cancelled.

Declaring a religious / cultural myth to be a theory demonstrates ignorance of both science and faith — and in its way — the most profound contempt for both.

Precisely with regard to these transitional situations which, in view of the present deficits in ecological and social - technological theory, particularly become the center of cultural attention, Whitehead has set new tasks.

This article examines Whitehead's theory of perception to indicate how this theory provides a philosophical reinterpretation for two issues of concern to feminists: criticism of cultural symbols, including language, and the importance of intuition and emotion, usually associated with women, in experience.

In an ambitious project to assess the correctness of Talcott Parsons» theory of evolutionary universals, Gary Buck accumulated masses of data for 115 contemporary nation - states from every part of the world.7 He developed elaborate indices (as of 1960 wherever possible) of the ten variables Parsons discussed: (1) communication, (2) kinship organization, (3) religion, (4) technology, (5) stratification, (6) cultural legitimation, (7) bureaucratic organization, (8) money and market complex, (9) generalized universalistic norms, and (10) democratic association.8 Information was taken from such sources as the United Nations Statistical Yearbook, the Yearbook of Labor Statistics, and UNESCO's World Survey of Education.

After reviewing the theories of Malinowski, Freud, Girard and others on the role of fatherhood, Steinmetz uses the story of Oedipus to illustrate the problem; a father wants to insure immortality by passing on all of his «self» (both material and cultural) to an heir, but in so doing insures his own mortality and displacement.

The central purpose of professional church leadership is apologia — that is, to formulate and defend theories or «doctrines» about God's truth and God's justice for Christian communities worldwide to apply in their lives in diverse cultural settings.

When such schools are located in a cultural context marked by the «triumph of the therapeutic,» [19] there is a strong tendency, to construe those conditions in psychological and sociological categories and to equate the requisite knowledgeabilitv with counseling skills and related psychoanalytical and social - psychological theory.

While the impact of these classical theories has remained strong, I would like to point to a specific contribution that, in my view, has served as a kind of watershed in our thinking about the cultural dimension of religion: Clifford Geertz's essay «Religion as a Cultural System,» published in 1966.1 Although Geertz, an anthropologist, was concerned in this essay with many issues that lay on the fringes of sociologists» interests, his writing is clear and incisive, the essay displays exceptional erudition, and it provides not only a concise definition of religion but also a strong epistemological and philosophical defense of the importance of religion as a topic of cultural dimension of religion: Clifford Geertz's essay «Religion as a Cultural System,» published in 1966.1 Although Geertz, an anthropologist, was concerned in this essay with many issues that lay on the fringes of sociologists» interests, his writing is clear and incisive, the essay displays exceptional erudition, and it provides not only a concise definition of religion but also a strong epistemological and philosophical defense of the importance of religion as a topic of Cultural System,» published in 1966.1 Although Geertz, an anthropologist, was concerned in this essay with many issues that lay on the fringes of sociologists» interests, his writing is clear and incisive, the essay displays exceptional erudition, and it provides not only a concise definition of religion but also a strong epistemological and philosophical defense of the importance of religion as a topic of inquiry.

As explained in my neurophilosophical theory of human nature, humans have the potential to be either moral or immoral, depending on their self - interest, and will be influenced in their choices by emotions and socio - cultural contexts.

To this end, I adapted a typology developed by Rikki Dean at LSE, which draws on cultural theory (Douglas 1970) to classify ways in which the public participate in policy - making (Dean 2016).

Burke's theory of conservatism suggests that the government should be rooted in the historical and cultural values of its citizens.

The authors start from recent developments in citizenship theory — an area in which Kymlicka's ideas on the rights of minority cultural groups have had a major influence.

All parties agree that a system that simplifies the benefits system, builds in incentives by making work pay and, thereby, again in theory, saves the state money in the long run by changing cultural attitudes, must be good.

, 1968 Zick Rubin, «The Social Psychology of Romantic Love», 1969 Elliot Aronson, «Some Antecedents of Interpersonal Attraction», 1970 David C. Glass and Jerome E. Singer, «The Urban Condition: Its Stresses and Adaptations — Experimental Studies of Behavioral Consequences of Exposure to Aversive Events», 1971 Norman H. Anderson, «Information Integration Theory: A Brief Survey», 1972 Lenora Greenbaum, «Socio - Cultural Influences on Decision Making: An Illustrative Investigation of Possession - Trance in Sub-Saharan Africa», 1973 William E. McAuliffe and Robert A. Gordon, «A Test of Lindesmith's Theory of Addiction: The Frequency of Euphoria Among Long - Term Addicts», 1974 R. B. Zajonc and Gregory B. Markus, «Intellectual Environment and Intelligence», 1975 Johnathan Kelley and Herbert S. Klein, «Revolution and the Rebirth of Inequality: The Bolivian National Revolution», 1977 Murray Melbin, «Night as Frontier», 1978 Ronald S. Wilson, «Synchronies in Mental Development: An Epigenetic Perspective», 1979 Bibb Latane, Stephen G. Harkins, and Kipling D. Williams, «Many Hands Make Light the Work: The Causes and Consequences of Social Loafing», 1980 Gary Wayne Strong, «Information, Pattern, and Behavior: The Cognitive Biases of Four Japanese Groups», 1981 Richard A. Shweder and Edmund J. Bourne, «Does the Concept of the Person Vary Cross Culturally?»

Linking this theory to the current cultural situation yields four steps that could increase the acceptance of you — and your female colleagues — as leaders in the world of science (Figure 5).

In addition to highlighting the old cultural ties between Egypt and Nubia, it also adds further weight to the theory that visceral leishmaniasis first developed in the region now known as SudaIn addition to highlighting the old cultural ties between Egypt and Nubia, it also adds further weight to the theory that visceral leishmaniasis first developed in the region now known as Sudain the region now known as Sudan.

Other theories in the book make the connection between how individuals (including scientists) perceive risk and their socio - cultural groups.

Whether one theory or the other predominates in a particular society depends on cultural contexts.

The EES has gotten pushback from many biologists who think that things like cultural evolution and niche construction are already accounted for in evolutionary theory, and that therefore the EES is unnecessary.

Putting this theory to the test, however, the researchers found that remarkable cultural and technological innovations seen in the sites in South Africa can not be linked directly to climate shifts.

Interpreting certain parts of the theory that was published in Scott Lash and Celia Lury's «Global Cultural Industry» might explain why.