Sentences with phrase «individual identity in»

Artists such as Zhang Huan, Yasser Aggour and Lyle Ashton Harris explore and manipulate the age - old concept of the «family portrait,» while Janine Antoni and Annee Olofsson reflect on the importance of individual identity in regards to parent - child relationships.

Thus the focus on individual identity in the first half of this unit provides a solid foundation for students» exploration of communities in the rest of the unit (as well as throughout a world history course).

The fact that Peirce conceived of individual identity in this way is not, I would urge, simply the result of an uncritical love for continuity.

If Fitzgerald was attentive to the ways in which financial capital was based on speculation, perhaps this time Luhrmann is attentive to the free expenditure of capital as the basis for the celebration of one's own individual identity in terms of consumer choice.

They soon realised that they were their art, and have been operating as «living sculptures» ever since — sacrificing their individual identities in order to devote themselves to a more democratic art practice.

Not exact matches

There are plenty of networks and sensors in the world, says Martin, but while they detect the presence of humans, they don't recognize individual identities.

As more and more people opt to make their diverse sexual and gender identities public, and as choice - craving individuals seek clothing that perfectly reflects their personal style, retail and fashion insiders expect sales of androgynous duds to climb in the years ahead.

Articles are already appearing about fake tax returns being filed, identities being stolen with hacked social security numbers, and falsified mortgages filed in the name of individuals whose information and identities have been stolen.

In other words, the companies would be able pinpoint an individual user's identity and location and link them to their HIV status.

I was very interested in this whole notion of each of us as individual professionals who are on the Internet and how that changes the way we do business, our careers, our brand identity.

If this information were to get into the wrong hands, some of it could be used in identity theft scams against both businesses and individuals.

Increased competition has heightened the banks» interest in offering value and quality to customers, and forced banks to form individual identities.

But while blockchain can't be a substitute for good data hygiene, the technology will have a role in helping individuals exert control over their identity.

[02:10] Optimizing every opportunity and asset [4:50] Forming the optimal success strategy [7:05] Your identity in the marketplace [8:10] Building more pillars and creating more value [11:05] The definition of innovative marketing [12:15] How individuals can create value themselves [16:50] Increasing efficiency in your processes [21:50] Lessons Jay learned from past work experiences [27:20] Lead generation [29:20] Asking yourself the right questions [32:10] Who stands to benefit more than you from your success [35:50] The benefit of offering risk - free transactions [42:10] Incorporating risk - reversal into your selling proposal [45:30] Creating a unique identity in the marketplace [48:00] Effective ways of finding sales strategies [50:50] Finding the business you should be in [58:30] The reward of owning your own business

Whether people shop online, engage in e-services or post on social media channels, everyone has a digital identity that represents a person as a unique individual: usually based on their email, national ID or mobile phone number.

GDPR is relevant to all organizations that collect and store personal data on EU individuals such as health data, email addresses, photographs, biometrics, national identity numbers; essentially any information about an individual that is collected and / or stored in such a way that it can be tied back to that...

They are communitarians, that is, «if philosophical liberals are those who believe that all our problems can be solved by autonomous individuals, a market economy, and a procedural state, whereas communitarians believe that more substantive ethical identities and a more active participation in a democratic polity are necessary for the functioning of any decent society.»

I think we are too quick to depersonalize this and miss that we are talking about complex individuals who are trying to figure out, like all of us, what it means to be made in the image and likeness of God and yet have a whole intact personal identity which can include same - sex attraction.

The modern individual has too often subjugated the spontaneous to the orderly, the possible to the necessary, the enthusiastic to the reasonable, the wonderful to the regular.9 In yet another description, Keen identifies our current «dis - ease» as our inability to view life as a «story,» to integrate past, present, and future into a meaningful whole.10 The metaphysical myths of our tradition no longer confer identity upon us today.

Keen's therapeutic psychology, his theological anthropology, is thus committed to helping an individual shed his limited identity as a «dis - eased» person in order that he might know his full and balanced humanity.

If one considers, however briefly, what conditions will make possible the flowering in the human heart of this new universal love, so often vainly dreamed of but now at last leaving the realm of the utopian and declaring itself as both possible and necessary, one notices this: that if men on earth, all over the earth, are ever to love one another it is not enough for them to recognize in one another the elements of a single something; they must also, by developing a «planetary» consciousness, become aware of the fact that without loss of their individual identities they are becoming a single somebody.

4 Much the same can be said of the Western novel, not because the majority of the heroes of novels are «found» (neither are they in the New Testament parables), but because the lost - found struggle, the pattern of the individual in search of his or her real identity is the pattern in so many of our novels.

Mr Deighan's last paragraph suggests a way out of this which seems to give significantly different identities and functions to the form in the individual thing and the form in the mind.

Gregory recognized that this individual is having difficulty in developing what we today would call increased ego strength and personal identity.

While individual identities never die, all that which they become in history and experience must pass through an eternal death, and it is precisely this passage through death which effects a cosmic and total regeneration.

Not only is the mutable world separated from its divine principle — the One — by intervals of emanation that descend in ever greater alienation from their source, but because the highest truth is the secret identity between the human mind and the One, the labor of philosophy is one of escape: all multiplicity, change, particularity, every feature of the living world, is not only accidental to this formless identity, but a kind of falsehood, and to recover the truth that dwells within, one must detach oneself from what lies without, including the sundry incidentals of one's individual existence; truth is oblivion of the flesh, a pure nothingness, to attain which one must sacrifice the world.

(Indeed, fascinating histories might be written of major changes in the identities of both denominational and university - related theological schools that came about over the past thirty years not by grand vision and masterful decision but through the accumulated impact of individual decisions about particular proposed courses, programs for this and centers for that.)

Upon careful analysis, at least ten such points become apparent: (1) Blake alone among Christian artists has created a whole mythology; (2) he was the first to discover the final loss of paradise, the first to acknowledge that innocence has been wholly swallowed up by experience; (3) no other Christian artist or seer has so fully directed his vision to history and experience; (4) to this day his is the only Christian vision that has openly or consistently accepted a totally fallen time and space as the paradoxical presence of eternity; (5) he stands alone among Christian artists in identifying the actual passion of sex as the most immediate epiphany of either a demonic or a redemptive «Energy,» just as he is the only Christian visionary who has envisioned the universal role of the female as both a redemptive and a destructive power; (6) his is the only Christian vision of the total kenotic movement of God or the Godhead; (7) he was the first Christian «atheist,» the first to unveil God as Satan; (8) he is the most Christocentric of Christian seers and artists; (9) only Blake has created a Christian vision of the full identity of Jesus with the individual human being (the «minute particular»); and (10) as the sole creator of a post-biblical Christian apocalypse, he has given Christendom its only vision of a total cosmic reversal of history.

«A higher religion imposes a conflict, a division, torment and struggle within the individual... we escape from this strain by attempting to revert to an identity of religion and culture which prevailed at a more primitive stage; as when we indulge in alcohol as an anodyne, we consciously seek unconsciousness» (Notes, p. 68) Typically, Eliot did not attempt to lessen the strain; rather, he saw the church as the «salt of the earth,» affecting society at its deepest levels.

The final point at which the identity of all individuals will be both constituted and revealed is at present only a posit or regulative principle of reason, which we treat as if (in hopes that?)

That prospect raises the specter of mass society that was so much discussed in the 1950s: no identity stands between the atomized individual and the nation state.

But even that kind of story will not instill a deep Christian identity unless it is told and retold, related in innovative ways, and intertwined with the other individual and collective pasts that are part of every person's tradition.

Individuals forge this new identity by inventing and participating in ecstatic political rituals that aspire to combine perfect equality with perfect freedom.

Thus the personal identity of Peter or Joan is an abstraction relatively to «the momentary states or events in which alone the individual is fully concrete or actual» (CSPM 73).

Increasingly, surgery is discouraged at a young age so that individuals have the chance to establish their own gender identity later in life.

We may also discover them in the interstices among these individual and corporate identities, where we must often come to terms with dilemmas that seem to pit us against ourselves and one another.

First, there is the notion of an individual or «primary» substance, an ousia in Aristotle's sense, which retains its individual identity through change and of which universals are predicable, while it itself is predicable of nothing.

The self - identity of a particular is never absolute, and it is least so in the responsible and rational activity of self - integration, in which the individual power of the act is commanded by a power that is anything but particular.

The idea that individual identity should be subordinated to communal identity is viewed as intolerably oppressive — except, it seems, in the case of the «loving gay and lesbian support community.»

Special care should be taken to discourage young people, who in their search for personal identity tend to be conformists, from interpreting and practicing democracy as majority rule, in disregard of individual and minority rights and careless of the proper subordination of the will of the group to the principles of justice.

This means that when the seat of existence was located in the unconscious, individual identity through time was far less exclusive than it became with the axial shift of center to consciousness.

Coming into a particular congregation opens the door for the individual to participate psychologically in this many - faceted corporate identity, The depth of an individual's participation depends on the degree to which he is able to enter into the fellowship and its heritage.

We have not an individual identity, but fragments of experience; not the narrative of a life that is in some sense a whole, but a decentered flow of experience.

The ability of biology to detail the organisation and constitution of life - forms, not just on a cellular level, but now also on a genetic and molecular level, and its description of how such factors canaffect the global behaviour of an organism, should be taken into account in the theological and philosophical discussion of free will, individual identity / personality, conscience, the soul, and other areas concerning human behaviour, especially in regard to morality.

Instead, God formed the people of Israel from individual human beings already living in the natural world, calling them into a new historical identity.

In the older naturalism, the individual is able for a moment to appreciate that aspect of individuality which the variety of natural circumstances creates; but true individuality is quickly lost because nature knows nothing of the self - transcendence, self - identity and freedom which are the real marks of individuality.

He says that»... there is the phase of perfected actuality, in which the many are one everlastingly, without the qualification of any loss either of individual identity or of completeness of unity.»

Otherwise when individual black women try to seek healing and try to move away from the Strong Black Woman, they're very much critiqued by other black women who are still in the throes of that identity.

So rather than try to guess at the motives of these individuals, let me say this: We live in a broken world, and there is a lot of hurt around identity, culture and history.

There are a variety of ways in which this is so, but, at the same time, it's clear that certain aspects of pagan familial virtue are not exactly incompatible with the Biblical sacred order that can check or overcome their excesses and pathologies — just as the Biblical order imposes powerful interdicts, not to be confused with taboos, against the kind of violent desires that, to the morbid fascination of the ancient Greeks, deconstructed and destroyed the identities of family - bound individuals.