Sentences with phrase «language experience by»

appealing to the child's oral language experience by encouraging fast reading of familiar texts and encouraging intonation.

«Prior research studies comparing brain structure in individuals who are deaf and hearing attempted to control for language experience by only focusing on those who grew up using sign language,» explains Olumide Olulade, PhD, the study's lead author and post-doctoral fellow at GUMC.

Not exact matches

Make it easy to share your message by giving your customers the language to put to the experience.

You can start by deleting or more actively monitoring users (if any) who engage in profane language so they don't create a negative experience for your other followers.

But I was just amazed by how everyone, young and old wanted to be involved... and was so deeply enriched and touched by the experience and the laughter and the love I experienced from the people I met and how women would in particular open their hearts to me and tell me the stories of where they've come from, particularly because I have the language and was coming there as a woman and just how touched they were that I was there as a woman from England who's learned the language and who's an artist and running this project and come all the way to see them so they didn't feel forgotten I think that was pretty much what they felt... that their stories were being heard so they don't feel forgotten knowing the tents would be around the world.

Delivered in class at the TCS Bisson language facility in Gatineau, QC, the program will be led by Alexander Malaket, CITP, President, OPUS Advisory Services International Inc., and experienced FITTskills contributor.

It should be one of our main concerns to know what God intends when the Bible uses this language, so that by God's grace we may experience it and help others do the same.

If we take Father Schall's pointed jest and explore it in relation to Walker Percy's own long journey, we see the heart of Percy's concern, a concern central to his fascination with the mystery of sign, of language, in relation to the reality we experience either by a deportment through ordinate sentiment to reality or a deportment of sentimentality, that is, a manner divorced from reality.

One of the most persistent mistakes made by critics of the crop of celibate gay Christian writers that came together around the blog Spiritual Friendship is the assumption that when we use any language that they don't like (most commonly, though not limited to, the word «gay») to describe our experiences, we are using that language to make ontological claims.

The whole church needs help in avoiding the depersonalization of God as we seek to overcome the limitations imposed on our Christian experience by male - oriented language.

While the Resurrection was a fact, attested to by those who experienced it in so far as it could be described in human language, it is not possible to say precisely what the nature of these experiences were.

The elaborate narratives of Matthew and Luke may be the result of legendary or literary development; but that Jesus could speak of his own inner experiences in figurative or perhaps visionary language is shown later by his exclamation when the disciples reported their success in casting out demons (Lk 10:18): «I saw Satan fall like lightning from heaven.»

I merely observe that most of us slip easily into a loose godlessness — however well hidden it is beneath religious language and the outward expressions of piety - unless we are kept in a state of spiritual tension by life's disconcerting experiences.

This expectation, and the language / imagery used to convey it, was used by the early Jewish Christians to express their experience that Jesus had been raised from death by God.

On the basis of the recognition that a language embodies interpretations, philosophers often make this point by denying the existence of any prelinguistic experience.

Although Prolog is a powerful and expressive programming language, it is easy to learn — especially by those who have had no previous programming experience.

The source of the problem, as he sees it, is this set of assumptions: that those elements that are prior (clearest) in consciousness are genetically primitive, that sensory data are the most primitive data of experience, that the elements of experience most clearly expressed by language are the most primitive, and that conscious introspection is the best way to identify the most fundamental elements of experience.

«Trinity» did not originally mean, as it does for some later, that there are three kinds of revelation, the Father speaking through creation and the Spirit though experience, by which the words and example of the Son must be corrected; it meant rather that language must be found and definitions created so that Christians, who believe in only one God, can affirm that he is most adequately and bindingly known in Jesus.

Though we virtually have to use narrative language, the language of sequential time, to analyze what we mean by an occasion, we must recognize that the basic unit of experience is not a story which can be analyzed into separate sub-events, but a solid unit in its own right, a droplet of time which does not admit further dissection into a story line.

We begin to formally educate a child at the age of six, and twelve years later frequently find we have failed, not because school material is intrinsically difficult (the task of learning a new language is much more so, yet the child masters it in thee years); we find failure because we have ignored the fact that the developing personality has a natural sway, to and fro, which Whitehead says results in a «craving» to be continually refreshed by the experience of starting anew.

12 Herman's more recent work indicates that language experience affects what features are attended to by both dolphins and human beings in sign recognition.

In the language of physics, the simplest «physical feelings» are units of energy transference; or, rather, the physicist's idea that energy is transmitted according to quantum conditions is an abstraction from the concrete facts of the universe, which are individual occasions of experience connected by their «physical feelings.»

I can not avoid the conclusion that by the time they were written — and the Pauline epistles are the earliest of the New Testament writings — Christians no longer thought in that way of their present experience of the risen Jesus; but reserved such language for the initial Easter period (extended by Paul to include his own formative experience).

But this fusion of horizons can take place not by a poetic divination into the language of the text, nor by a mystical identification with the preconceptual experience of the author of the text, but by the breaking in of the Word of God from the Beyond into our limited horizons and the remolding of them, in some cases even the overthrowing of them.

Theologians influenced by positivism, whose adherents saw reality as strictly that which can be experienced through the senses and knowledge as that which can be obtained through a narrow definition of the scientific method, and linguistic analysis, which purported that the only proper function of philosophy is the study of the usage of words and sentences, also treated science and religion as separate realms, distinct «language games,» each with its own set of rules.

In particular, I believe that secular studies can benefit from the framework of values and the wisdom about man's ultimate commitments generated over the centuries in the experiences of prophets and saints and articulated in fresh, contemporary language by critical theological inquiry.

This is likely just compatibility, made complicated by gendered language by our social experiences.

The first, can appear the model of pure a priori thought, disengaged from the world of experience; the second, a massive collection of detailed descriptions and theories about the enormous variety of material phenomena, but with no intelligible unity; and the third an obscure and generally unrigorous rhapsody of affirmations and aspirations, at one end couched in the languages of politics and sentimentality, and at the other in the terms of a cosmic poetry unregulated by science or philosophy.

Occasionally, Hartshorne even speaks of a «besouled body,» but by such language he means only the probability of certain modes of action and experience that embody a given personality's characteristic traits.11 Consequently, he suggests that, when a person's body goes into a deep, dreamless sleep, the soul loses its actuality, only to regain it when the person awakens.12 Understandably, therefore, he disregards as inapplicable to his own view Gilbert Ryle's well - known caricature of Cartesian anthropological dualism as «the dogma of the Ghost in the Machine» — especially since Hartshorne denies that the human body is a «machine» in any materialistic, mechanical sense.13

Imagination is the process by which we make a language out of the shapes of events — the concrete elements of our own experience and the experience of our communities.

As Robert Mellert notes, our present historical criticisms are very similar to efforts by the Christians of the first centuries: «We are attempting to explain the primitive Christian experience of Jesus in the language of a philosophical perspective of God and man to suggest how that perspective might deal with the inter-relation of humanity and divinity in the person of Jesus, who is called the Christ (WPT 79f).

An Emergent definition of relevance, modulated by resistance, might run something like this; relevance means listening before speaking; relevance means interpreting the culture to itself by noting the ways in which certain cultural productions gesture toward a transcendent grace and beauty; relevance means being ready to give an account for the hope that we have and being in places where someone might actually ask; relevance means believing that we might learn something from those who are most unlike us; relevance means not so much translating the churches language to the culture as translating the culture's language back to the church; relevance means making theological sense of the depth that people discover in the oddest places of ordinary living and then using that experience to draw them to the source of that depth (Augustine seems to imply such a move in his reflections on beauty and transience in his Confessions).

A hermeneutic of revelation must give priority to those modalities of discourse that are most originary within the language of a community of faith; consequently, those expressions by means of which the members of that community first interpret their experience for themselves and for others.

The «symbolic» nature of sense perception and experience prevents the ontological fullness of being from being captured by either language or philosophy.

Munich professor of theology Wolthart Pannenberg, sounding strikingly like a social scientist, has observed that «it is only by symbols and symbolic language that the larger community to which we belong is present in our experiences and activities.

In the language of many of those influenced by Barth, statements about what is real independently of human experience and thought are «metaphysical,» and these theologians hold that metaphysics is clearly disallowed by Barth as by contemporary philosophy in general.

If language, like labor, is a socially responsible expression of self, then English has to be regarded as a functional language in a multilingual society.11 We have to gain cultural freedom by going through the experience of cultural bondage.

Whitehead's position is also consistent with that of feminists who insist that language be revised by using the criterion of how adequately it expresses and elucidates women's experience.

Feminists who claim that women are denied access to their own reality are supported by Whitehead's insistence that implicit notions of what is important are embedded in language, thereby imposing perspectives of importance on what is experienced (MT 15).

The pre-Socratic response to this experience was essentially poetic: not an attempt to devise a hierarchy of categories by which to capture the event in a cage of human concepts but, rather, an attempt to name the event of being in its mystery, with an almost childlike innocence, in a language of purest immediacy.

But the people are the subjects of speech, language, and all other expressions of their religio - cultural experiences; and they resist the cultural domination that is wrought by the control and monopoly of the media.

The metaphorical and analogical potential of language facilitates the crystallization of social values and norms by which experience is interpreted.

Here one finds the dull report of the census - taker, the uninspired but minute directions for the performance of the cult, stories of man's beginnings and that of many of the common experiences of his life, such as language, relationship of races, why the rainbow; colorful stories, of the might and prowess of ancient ancestors of the race, riddles, puns, fables, prayers, songs that have become almost the universal songs of the human race, the history of the rise and fall of dynasties, the preaching of reformers and prophets, the questioning of it all by men grown weary of the struggle, proverbial sayings of great wisdom; the dreams of conquest both of earth and heaven.

I'm on the left, I support the Democratic party, I detest racism (particularly as someone who has experienced its ugliness), but I get some of the arguments made by the right when it comes to language vigilance and accusation, because I've seen far too many situations when people have tried their darndest to ally with identity positions they don't share or rally behind causes that don't necessarily reflect their own subject position, only to have it backfire spectacularly because they didn't do it right or say it right.

-- Discover what eurythmy reveals about human development — Work your way through the development of the child by means of exercises appropriate to each developmental phase — See how the Waldorf curriculum comes to life through movement and gesture — Learn about the interplay between eurythmy and academic experiences — Acquire the language and understanding to talk about eurythmy to Waldorf parents in a valuable way — Work, play, laugh, and have fun!

«Experience the World,» an international culinary, travel and language event sponsored by Continuing Education, will be held from 1 to 3 p.m. Saturday in the Student and Administration Center at Harper College, 1200 W. Algonquin Rd., Palatine.

Programs are taught by experienced classroom teachers and include art, music, theater, dance, languages, nature, sports, and STEM.

Unfortunately, many parents face obstacles — such as those caused by stress, language barriers, geographic and social isolation, poverty, and their own adverse childhood experiences that leave them without a positive parenting model — that impacts their ability to fully support their baby's development during these critical years.

Ultimately, the needs of the student are met by the Waldorf curriculum itself; in addition to the class teacher, the students experience continuity and expertise through involvement with subject teachers who teach handwork, movement and games, a world language, eurythmy, sculptural arts, gardening, music, and fine arts.

* Note that the site starts quizzes at ages 5, which is in my opinion an appropriate age to start figuring out your child's love language, if you are trying before this age you may have some difficulty answering the questions, but it won't hurt to try, just know as they get older you want to retest as some answers may be swayed by maturity and not having certain life experiences.