Sentences with phrase «language experience for»

These are some questions we need to ask ourselves as we are trying to create a language experience for our students.

Not exact matches

Just like before, successful immigrants must score 67 points out of a possible 100, but language fluency and age now count for more, while points for work experience have been reduced.

«Adding modest changes to points for language, age, and work experience would help refine the grid to put weight where it counts in the labour market, and select applicants that are younger and have strong language proficiency,» the analysis said.

The points system sees would - be immigrants graded on a scale of 100, with points awarded for language ability, age, education, work experience and adaptability to Canada.

Your application should ask for specific information such as name, address, and phone number; educational background; work experience, including salary levels; awards or honors; whether the applicant can work full or part time as well as available hours; and any special skills relevant to the job (foreign languages, familiarity with software programs, etc.).

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.

«You can't simply just set up shop at the border and say, «Here's something I want to do,» says Castelli, an experienced business executive who speaks four different languages and has spent 12 years doing international business development for a number of firms, including Alcan.

Description: For someone with multilingual skills and legal experience, bilingual - legal - assistant jobs are often available as projects or temporary jobs in which you'll help an organization with a specific case or issue, reviewing legal documents using your language skills.

Several factors contribute in selecting the pilot destined to the Hog, including the flight experience, the achieved qualifications and currencies and, of course, the fluency with the English language (as no specific training is foreseen to improve with it before leaving for the U.S.).

It often takes time for economic immigrants to find proper jobs because of a lack of recognition of foreign credentials, real or perceived language or cultural competency issues, and / or the lack of Canadian work experience.

If you believe that Christian doctrine is essentially an attempt to capture dimensions of human experience that defy precise expression in language because of personal and cultural limitations, then the truth about God, the human condition, salvation, and the like can never be adequately posited once and for all; on the contrary, the church must express ever and anew its experience of the divine as mediated through Jesus Christ.

The language as a whole is different, and although, through the distinct languages, it is sometimes possible to discern common elements of experience that are being named, this can not be taken for granted.

Once God is regarded as an actual entity, the use of personalistic language follows naturally, for our basic clue to the nature of an actual entity is given in our own immediate human experience.

Eliot, our latest great Christian poet, avoids Christian language for the most part, seeking, as in the Four Quartets, for another language as the objective correlative of his religious experience.

Such a child is also likely to experience serious problems of social and emotional adjustment, for he senses that in his language deficiency the very foundations for his participation in the life of relation — and hence for having any life worth living — are threatened.

Today we still speak of the cross only in the explicit language of the Church and religion; perhaps some pious old Christians may still use the expression for the experience of their own life.

I have some experience with it, having studied and taught it to undergraduate students for ten years, and having practiced Buddhist meditation periodically, most meaningfully under the guidance of a Zen Buddhist master from Japan for whom I served as a language instructor for one year.

For Whitehead too, language plays a crucial role in understanding human experience.

For Whitehead, religious language is a legitimate mode of discourse precisely because it points to the metaphysical background implicit in ordinary speech and experience.

When I came back to Christianity I came back to a form of the faith that gave me language for what I experienced to be true.

The speaker's drama in preaching is both a search for a language of lived experience and for a way of speaking sermonic texts that are «believable» at a time when coherent, theological frameworks have collapsed.

«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.

Taken to extremes, it results in treating all words for God as free - floating metaphors pointing at a deity beyond all determinate language, which can be named in any way that expresses the depths of human experience.

The experience of finding yourself thinking in a previously foreign language offers another analogy for what it is like to learn to trust the Bible.

Learning to read the nonverbal language is a part of the enjoyment of married sex — for example, recognizing the signals of heightened desire in one's mate or, during intercourse, when the other is ready for consummating that experience of loving passion.

Within the Jewish - Christian tradition, this refreshment and companionship is given a supreme and clear statement in the language in which the biblical writers speak of God as the living one who identifies himself with his creatures, works for their healing, enables them to experience newness of life, and enters into fellowship with them.

The intense experience of the personal encounter with God is expressed in free and open emotional language that satisfies the quest for spirituality and enriches religious expression and popular culture.

But the word can be spoken and heard in the authentic experience of reconciliation, and it stands in the language of the Gospel as the Word of God clothing itself in human speech and opening the way for the language of redemption to be spoken between God and man.

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).

Each community has its own symbolic language in terms of which it interprets experience, and these symbols have little meaning for the outsider in either case.

It does not matter if we say Gott in German or Deus in Latin, or El in the Semitic languages or teotl in Mexican and so forth, though it is, of course, a very obscure and difficult question how we can know that all these different words mean the same thing or person, for in this case we can not simply point to a common experience of what is meant, independent of the term.

It is because many of the terms lack meaning that squares with verifiable human experience (must be verifiable to others, as well, for purposes of proof; but inverse this requirement, as I did with language, and you end up with the following: if something can't be evidenced to others, there is a good likelihood that it is not what the individual thinks it is).

Jesus» dialogue with Nicodemus preserves a space for mystery, a sacred vestibule to experience, choice and language.

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).

Philosophy has aided theology a good deal within this century in helping it to examine its own language critically, and there is still an important place for philosophizing about the nature of religious experience, and the reality of religious truth.

Symbolic, metaphorical, mythological language gives us the capacity to bring experiences of a certain kind to awareness, thereby creating the basis for reflective reasoning.

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.

Even more, both Whitehead and Derrida share a dynamic and interrelated view of «reality» And while Derrida's «reality» is limited to the interplay of language, for Whitehead, the interplay of relations, contrasts, and differences is both linguistic and actually at the base of all experience.

Kraus says that eternal objects «form the patterns structuring concrete fact» and «the forms structuring the togetherness of data into a datum of experience — eternal objects in Whitehead's language — are given for all times in ordered, intelligible, interrelated sets like mathematical systems» (ME 30).

Whitehead's writings demonstrate a strong concern with language both as the tool of philosophy and as the means for conveying human experience (PR 11).

In our new aims of education for the 1980's and beyond, therefore, we shall have to dedicate ourselves to bringing back, among other things, the civilized use of language (both written and oral), a sensitivity to beauty, powers of analytical reasoning, the intellectual vision of ourselves as historical creatures, the ability to cognitively articulate ideas rather than let communication skills courses degenerate into merely «touchie - feelie» experiences of «affirming the other,» and finally, a sensitivity to the nuances, complexities, and ambiguities of meanings.7 In this way, and only in this way, our educational system will equip its students for the future with an intellectual vision comprised of both knowledge and foresightful adaptability to environmental changes.

In Prayer and Modern Man (1970), for example, Ellul examines the difficulties we experience in prayer stemming from our present «tragic crisis of language, in which words can no longer attain the level of speech.»

For an example of the same reciprocal interaction between culture and technology from a more universal experience let us briefly look at language.

The dialogical relationship in love fostered among human beings becomes the appropriate language and sacrament for the experience and expression of the divine mystery.

In modem times, the emergence of dalit literature in almost all the Indian languages is a very remarkable phenomenon.6 They constitute a very important resource for the dalit people for the development of a dalit theology from out of their world of experiences.

For Otto, such experience stands alone, without value when reduced to language.

That's right: E. F. Schumacher is really an apologetical preacher, one of the rare breed whose experience has made it possible for him to employ effectively the language and concepts of economics as a medium for communicating what is essentially a sermon, a call for readers to repent, believe the gospel and reorder their lives accordingly.

Like the poet and the artist, the man of faith reaches out for a medium of communication which transcends the languages which are adequate for discussing more limited areas of experience.

On the contrary, there is for them a more «realistic» insistence on the use of language as being of necessity the symbols for that which we experience or observe.

Inadequate as they are, subject to modification from time to time, needing correction and supplementation, our various human languages (verbal and pictorial, aural or graphic) are both necessary for us and useful to us; they help to make sense of, and they help to give sense to, the richness of experience and the given - ness of the world as we observe and grasp it.