Sentences with phrase «life in the technological society»

«A key role of education is to prepare children for their adult life,» says Andy Bush, electronics product development manager at TTS - Group Ltd. «We very much live in a technological society and that's highly unlikely to change; children should leave school feeling confident to use any technology and able to get the best out of it.

To be ready for college, workforce training, and life in a technological society, students need the ability to gather, comprehend, evaluate, synthesize, and report on information and ideas, to conduct original research in order to answer questions or solve problems, and to analyze and create a high volume and extensive range of print and nonprint texts in media forms old and new.

The plastic, with its evocations of the supermarket, of packaging, of life in the technological society, was subjected to the same mutilation, the characteristic slashing, charring, and healing, to create shriveled, scarlike edges and gaping craters revealing the painted canvas.

Not exact matches

The church still has a chance to employ such rhetoric in a technological society that wants to deny a voice to all those who live «outside the program.»

In traditional societies, world views may be more uniform and explicit than those we encountered in Western, technological ones, but the social need to construct a commonly satisfactory setting for our lives was also evident in the sophisticated encounters in my hospital rooIn traditional societies, world views may be more uniform and explicit than those we encountered in Western, technological ones, but the social need to construct a commonly satisfactory setting for our lives was also evident in the sophisticated encounters in my hospital rooin Western, technological ones, but the social need to construct a commonly satisfactory setting for our lives was also evident in the sophisticated encounters in my hospital rooin the sophisticated encounters in my hospital rooin my hospital room.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

I long for a society in which modernity would have its full place but without implying the denial of elementary principles of human and familial ecology; for a society in which the diversity of ways of being, of living, and of desiring is accepted as fortunate, without allowing this diversity to be diluted in the reduction to the lowest common denominator, which effaces all differentiation; for a society in which, despite the technological deployment of virtual realities and the free play of critical intelligence, the simplest words — father, mother, spouse, parents — retain their meaning, at once symbolic and embodied; for a society in which children are welcomed and find their place, their whole place, without becoming objects that must be possessed at all costs, or pawns in a power struggle.

Those theories are reassuring to people who suspect that «traditional» values are being eroded by life in a technological, secular society.

I'm not personally interested in creation stories that have only small numbers or adherents and little or no impact on the cultures that brought forth the western technological society in which I live.

Winter asks, «How much of life in this highly technological society is calculated..

This process is attuned to the needs of a technological society, in which gender differences increasingly are less important, functional equality for technical roles is more useful, cooperation and tolerance make the workplace more efficient, and sexual behavior and family life are less relevant to work life.

In our technological society, ruled by the ability to break our lives into hours, minutes, seconds and milliseconds, time has been carved out for religious education.

Only the attempt to transform society from within (# 5) can redirect a technological civilization to the service of God and man, preserving a legitimate place for scientific progress without making it the ultimate source of meaning in life.

Most damning of all, America has become the very embodiment of that alienation, anomie, and dehumanization which is the curse of existence in a highly technological and urban society (Heidegger has remarked that, metaphysically speaking, America and Russia are the same, for here «time as history» has vanished from human life).

Two challenges seem to loom large in the modern world including India which is in the process of modernization; one, of humanizing the technological revolution to serve the poor and protect the ecological basis of life; and the other, of building a secular state and common civil society with openness to religious insights in a situation of religious pluralism.

I long for a society in which modernity would have its full place, without implying the denial of elementary principles of human and familial ecology; for a society in which the diversity of ways of being, of living and of desiring is accepted as fortunate, without allowing this diversity to be diluted in the reduction to the lowest common denominator, which effaces all differentiation; for a society in which, despite the technological deployment of virtual realities and the free play of critical intelligence, the simplest words» father, mother, spouse, parents» retain their meaning, at once symbolic and embodied; for a society in which children are welcomed and find their place, their whole place, without becoming objects that must be possessed at all costs or a pawns in a power struggle.

The dominant script of both selves and communities in our society, for both liberals and conservatives, is the script of therapeutic, technological, consumerist militarism that permeates every dimension of our common life.

Such a loss of the sense of community is symptomatic of life styles in industrial, technological societies.

Our society and economy are driven by innovation, and engineers play a key role in developing innovative technological solutions to improve the quality of life.

Unless we can achieve the changes described, too many pupils will lose out on a design and technological education which is essential for life in an advanced technological society.

Receiving a poor education, especially in today's fast - paced and technological society, is the same as blocking a person — indeed, entire communities — from the resources and opportunities needed to move their lives forward.

A quantum jump has come to pass in all developed societies, from the slow - paced social life to the aggressive fast - life due to the technological advancements.

Yet the epic events of the century play out in the lives of the two brothers — wars, political movements, technological advances — and even though they want nothing more than to shut out the world, history seems to pass through their cluttered house in the persons of immigrants, prostitutes, society women, government agents, gangsters, jazz musicians... and their housebound lives are fraught with odyssean peril as they struggle to survive and create meaning for themselves.

As a former technological person myself, who'd participated in the early commercial phase of the computer revolution, I had long been fascinated by its predecessors: that handful of scientific entrepreneurs who, inspired by the Enlightenment and living though the American and French revolutions, had then gone on, on their own, to spearhead the Industrial Revolution that has transformed modern society.

When I think of veteran painters like Raoul de Keyser ensconced in the small Belgian town of Deinze, or the reclusive expatriate James Bishop who has spent much of the last half century hiding out in the French countryside, the first lines of John Ashbery's poem «Soonest Mended» pop into my mind: «Barely tolerated, living on the margin / In our technological society.&raquin the small Belgian town of Deinze, or the reclusive expatriate James Bishop who has spent much of the last half century hiding out in the French countryside, the first lines of John Ashbery's poem «Soonest Mended» pop into my mind: «Barely tolerated, living on the margin / In our technological society.&raquin the French countryside, the first lines of John Ashbery's poem «Soonest Mended» pop into my mind: «Barely tolerated, living on the margin / In our technological society.&raquIn our technological society.»

Given modern technological advances such as air conditioning that allow societies to adapt and cope with living in a warm environment, it is highly unlikely cities like Phoenix will become abandoned in the future if the temperature were to warm even a few more degrees.

Modern society lives in the technological era, and people don't want to be stuck in a classroom all day, nor do they want to have access restricted to a specific device.

His research interests include multiple topics in the ethics of technology, such as AI and ethics, the ethics of space exploration and use, the ethics of technological manipulation of humans, the ethics of mitigation of and adaptation towards risky emerging technologies, and various aspects of the impact of technology and engineering on human life and society, including the relationship of technology and religion (particularly the Catholic Church).

Modern society itself — with all its technological innovations — can be one big distraction from the things that are most important in our life: sharing quality time with family, communicating with our children, and giving back in a meaningful way to our community.