Sentences with phrase «life as an academic»

These scenes also serve up a rare glimpse into the inner workings of a research lab and life as an academic.

If you like grant writing, writing grants, and obtaining grants via writing, you may enjoy life as an academic scientist.

It is the measure of Guston's large, complex, and still emerging artistic ambition that he did not settle for those rewards and the comfortable life as an academic painter they more or less guaranteed.

I agree with you to a large extent and it should not be forgotten that many leading practitioner works such as Palmer's Company law but several others as well, began their lives as academic works and evolved into practitioner ones.

Not exact matches

For others, however — such as this Australian academic who says the pressure drove her to heroin — the life of the mind is a minefield: underappreciated work, little pay, poor social skills, posturing, back - stabbing.

«Provocative and timely, Ellsberg lays bare what he sees as a giant hole in much of traditional education — a focus on «academic» knowledge and a de-emphasis on the knowledge and skills necessary to actually succeed in life.

New York City, as a whole, «has a really strong case to be home to Amazon's second headquarters,» said NYCEDC spokesperson Anthony Hogrebe, citing the city's workforce, academic - and - research institutions, and quality of life.

GLEN ARNOLD, PhD, used to be a professor of investing but concluded that academic life was not nearly as much fun, nor as intellectually stimulating, as making money in the markets.

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 lives.

Now, none other than the controversial academic Stanley Fish claims that doctors and nurses who don't wish to take human life as part of their medical work should just get over it.

I first heard of homeschooling as a child growing up in a college town in New England, when the only people who homeschooled their children were hippies living on communes in the country or academics and political activists protesting against the regimented and regimenting education «the system» provided for its own repressive purposes.

Indeed, we suspect that the very distinction between theology, ethics and liturgy reflects the seminary's adoption of inappropriate academic models of compartmentalization and a failure to take seriously the liturgical life of congregations as central to our educative task.

Though seminary faculties like to affirm, in principle, a relationship between Christian theology and the life of the church, academic theology tends to view the ministering congregation as an addendum to the really interesting issues of ethics, philosophical and political theology, or social policy.

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.

Can we see a future when ministers and their spouses actually live in separate locations with only occasional times together, as some academic couples are now doing?

«Most of my classmates just treated all this as an academic exercise, and they kept on living as they had before.

Hence I want to claim the biblical heritage as a source of authority against what has happened to the modern world, including academic theology and much of the life of the church.

Lewis spoke frequently and with great fondness about the simple pleasures of his academic life — friends, books, nature — so it's easy to gloss over these thing as just that: simple pleasures.

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.

As well as the dangers already mentioned, this also meant, especially in the early days, that it had no clear connection to the sacramental and liturgical life, above all devotion to the Holy Eucharist, and all too often doctrinal and catechetical formation were dismissed as mere «academics» or intellectualism; doctrinal formation and apologetics being seen as something purely for those of a «theological bent»As well as the dangers already mentioned, this also meant, especially in the early days, that it had no clear connection to the sacramental and liturgical life, above all devotion to the Holy Eucharist, and all too often doctrinal and catechetical formation were dismissed as mere «academics» or intellectualism; doctrinal formation and apologetics being seen as something purely for those of a «theological bent»as the dangers already mentioned, this also meant, especially in the early days, that it had no clear connection to the sacramental and liturgical life, above all devotion to the Holy Eucharist, and all too often doctrinal and catechetical formation were dismissed as mere «academics» or intellectualism; doctrinal formation and apologetics being seen as something purely for those of a «theological bent»as mere «academics» or intellectualism; doctrinal formation and apologetics being seen as something purely for those of a «theological bent»as something purely for those of a «theological bent».

This quest requires an internal renewal of theology and philosophy — not merely as academic disciplines, but as ways of life — and they need to be brought to bear on the governing assumptions, the unarticulated ontology of our culture.

J. Jeremias lived in Jerusalem as a boy and has devoted a large part of his academic life and work to research into Palestinian Judaism at the time of Jesus.)

Historical critics are not immune to this danger, as Luke T. Johnson observes about John Dominic Crossan's 1991 work, The Historical Jesus: The Life of a Mediterranean Jewish Peasant: «Does not Crossan's picture of a peasant cynic preaching inclusiveness and equality fit perfectly the idealized ethos of the late 20th - century academic?»

Steinfels concludes: «Anti-Catholic animus is not keeping Catholics out of board rooms or country clubs, however, although it may complicate the careers of those in academic life, journalism, or some professional fields who don't make sure they are seen as «thinking» Catholics.

Mission Study or Missiology (as we interchangeably use the two terms) as an academic discipline is closely related to the study of (other) living religions, and the discipline itself by definition is incomplete without its biblical - theological, historical, and practical - ethical dimensions and foundations.

This was vividly brought home to me recently, reading the vast work of academic moral philosophy On What Matters, by Derek Parfit, in which problems concerning the switching of trolleys from one rail to another in order to prevent or cause the deaths of those further down the line are presented as showing the essence of moral reasoning and its place in the life of human beings.

The question may be academic, as we live in pluralist societies, and governments and nations are rarely able to act purely on christian ethics.

This approach did not begin as an academic perspective but rather emerged out of the concrete experience of the poor and of the pastors who lived and worked with them.

It is also an assurance that these absolutely respected leading intellectuals from the 20th Century scholarship, of whom most were religious, have agreed to have each other's names associated with their own and that they felt comfortable with what each other were saying in an academic setting and commanded world - wide respect as conservative, careful, and sincere, life - long teachers, academics and scholars.

Many more seek advanced degrees, as Trueman says in his second post, for «other reasons,» some relating to other aspects of church life and some with more secular intent, like the pursuit of an academic career.

Such a description presumes academic rigor and loving care of the Christian lore (not conventional catechesis) and the corporate nurture of the soul as well as the mind — for life in the world, not out of it.

(a) Man may regard his encounter with the powers which dominate his life — death, life, spirit, blood, and so forth — as the decisive factors in his life: science will then be an academic luxury devoid of any existential importance.

was the crack my younger economist friend made as we filled yet another box to the brim with the heavy pulpy matter — I guess those guys can live career-wise on journal articles, even if I'm sure the academic's hoard will creep up on him eventually.

The process of draining logic and meaning from everything came to full fruition in the 1960s and 1970s, when it began to be felt profoundly in the daily lives of many Americans, with such things as the proliferation of «alternative lifestyles,» the diluting or jettisoning of academic standards at every level, the increasing inability of the legal system to make in practice sufficient or consistent distinctions between victim and victimizer — among many others too familiar to all of us to need spelling out.

The wider philosophical conceptuality that includes them is that one known today as Process Thought, with which I have been working for more than forty years of academic life.

It seems to me that, so far as public policy is concerned, some version of pragmatic pluralism is indeed the only live academic option.

But only people given to verbal naiveté, such as academics, are liable to misunderstand a healthy use of analogy to convey, or at least to suggest, the mysteries of our life in the spirit.

The article is well written, as he is English professor, and he has lived two lives in one: poor, gay Latino and academic.

To say this is simply to assert that institutional autonomy and academic freedom are essential conditions of life and growth and indeed of survival for Catholic universities as for all universities.

This is my eighth year living in Cairo, where I serve as the Rector of St. John's Church, an international Episcopal church that serves the diplomatic, NGO, academic, and business communities.

This commitment to academic excellence is coupled with a faith commitment to approach Scripture as the living, inspired Word of God.

They viewed theology as either a highly personal, individualized matter or as an essentially academic discipline conducted in universities and seminaries, something not germane to the life of the church or to personal faith.

There I met luminaries such as Avery Cardinal Dulles, leaders in the fight for the cause of life, and any number of academic and literary types who seemed drawn to Richard's table.

It may be an arrangement that factors out different aspects of the school's common life to the reign of each model of excellent schooling: the research university model may reign for faculty, for example, or for faculty in certain fields (say, church history, or biblical studies) but not in others (say, practical theology), while paideia reigns as the model for students, or only for students with a declared vocation to ordained ministry (so that other students aspiring to graduate school are free to attempt to meet standards set by the research university model); or research university values may be celebrated in relation to the school's official «academic» program, including both classroom expectations and the selection and rewarding of faculty, while the school's extracurricular life is shaped by commitments coming from the model provided by paideia so that, for example, common worship is made central to their common life and a high premium is placed on the school being a residential community.

A Modest Defense of Gossip, Rudeness, and Other Bad Habits by Emrys Westacott Princeton, 304 pages, $ 26.95 In The Virtues of Our Vices, Emrys Westacott eschews academic theorizing about hypothetical life - and - death moral dilemmas (such as the «trolley problem»)....

Indeed, many of the contemporary activists and academics most concerned about the marginalization of religion in American public life frame their critiques as issues of free exercise and not establishment.

To dissect it, as you would any primary text in a history course, is necessary, to know what is being said, but it can't be unemotional, it can't be purely an academic exercise, as we can't disconnect our lives from our results.

However, it was the need for reformation of academic and church life that evoked his deepest and most profound responses, coming as they did from his own personal struggle for freedom before God.

If as a pastor you have not had an opportunity to learn either kind of skill, you have several options: Arrange to get the training you need (perhaps your church will provide a sabbatical leave); or ask your church to employ a «minister of group life and lay training» (with academic and clinical training in pastoral care and counseling); or employ a part - time pastoral counselor or accredited chaplain supervisor to coordinate lay training; or simply find a competent supervisor in your community and get your own on - the - job training as a trainer by having him or her coach you as you do lay training.

Occurring as it does in the context of a review of one of the most spectacularly successful empirical historical investigations in the whole field of life of Christ research, it is clear evidence of a tendency of the «new hermeneutic» to blur the distinction between statements possible on the basis of academic historical research and statements possible only on the basis of faith.