An ability to accept and adapt to change is important too because, like it or not, change is part of
the modern working world.
Flexible working is undoubtedly a core component of
the modern working world.
In
the modern working world, it's important to always be looking.
Luckily, Uber and Lyft have beefed up their insurance options, and rideshare insurance has evolved to meet
the modern working world.
Not exact matches
While there are good reasons to worry about combining kids and creative
work in the
modern world — kids are indeed expensive and bosses demonstrably discriminate against mothers - there's at least good news for creative moms when it comes to the last question.
Publisher's Weekly called it «a successful exploration of Scotland's disproportionately large impact on the
modern world's intellectual and industrial development,» through the
work of some of the nation's great thinkers, from Adam Smith to David Hume.
Instead of
working in some
modern office tower for a
world - class company, the pair spent their summer inside a converted brick duplex in Oakland, California.
His forthcoming book, EQ, Applied, shares fascinating research,
modern examples, and personal stories that illustrate how emotional intelligence
works in the real
world.
In our
modern age, this breeds a
world where busy
work reigns supreme and the appearance of
working equals success.
For example, American Giant partners with Carolina Cotton
Works in Gaffney, S.C., a mill that exports 75 percent of its product and is considered one of the most
modern yarning facilities in the
world.
In the real
world, this is simply not true» Guy Spier «A whole body of academic
work formed the foundation upon which generations of students at the country's major business schools were taught about
Modern Portfolio Theory, Efficient Market Theory and Beta.
Of course, the fundamental change of technologies is always difficult, risky and accompanied by high costs, but this is the only way to keep the leading positions in the sphere of
work with the big - date in the
modern world.
This ongoing discrimination & «apartheid»
wrought by Muslims extremists on Christians — has gone on for too many years & is unacceptable in a
modern and civilized
world.
How then do we present the Church's teaching to the
modern world in its orthodox meaning, yet without introducing any sense of arbitrariness or incoherence into God's
works, which is what the thinkers named above were all rightly keen to avoid?
It was formed in 1972 with the aim of advancing the Catholic faith in the
modern world by
working together to attract many to discipleship of Jesus Christ.
The purpose of the Faith Movement, in harmony with the Trust Deed of the Faith - Keyway Trust (registered charity # 278314 in English Law) made on July 13th 1979, is to advance the Catholic Faith in the
modern world, by
working together to attract many to discipleship of Jesus Christ in a living, sacramental practice of their faith, and above all, through this same activity and as the means to achieve it, humbly to offer within the Church a new development of, and further insight into, the Catholic Faith which she herself teaches us through Scripture and Tradition.
In Science and the
Modern World, metaphysics was to complete its
work and thereby provide a first step in the knowledge of God to which additions could be made from religious experience.
The development of a new philosophy of science which radically questions the earlier mechanical - materialistic
world - view within which classical
modern science
worked and also the search for a new philosophy of technological development and struggle for social justice which takes seriously the concern for ecological justice, are very much part of the contemporary situation.
Like the ancient apocalyptic seer, the
modern artist has unveiled a
world of darkness, but whereas earlier seers could know a darkness penetrated by a new æon of light, the contemporary artist has seen light itself as darkness, and embodied in his
work an all - embracing vacuity dissolving every previous form of life and light.
It is difficult for
modern Christians to pray precisely because we carry within ourselves the very questions about how God
works in the
world — or makes any difference in the
world — that cause the so - called atheists among us to turn their backs on God in melancholy outrage.
He said the pessimist in him mocked his receipt of a degree in law when «law is ever more a hollow word, resonant but empty, in a
world increasingly dominated by force, by violence, by fraud, by injustice, by avarice — in a word, by egoism»; when civil law permits «the progressive and rapid increase of oppressed people who continue being swept toward ghettos, without
work, without health, without instruction, without diversion and, not rarely, without God»; when under so - called international law «more than two - thirds of humanity (exist) in situations of misery, of hunger, of subhuman life»; and when agrarian law or spatial law permits «today's powerful landowners to continue to live at the cost of misery for unhappy pariahs»; and whereby «
modern technology achieves marvels from the earth with an ever - reduced number of rural workers (while) those not needed in the fields live sublives in depressing slums on the outskirts of nearly all the large cities.»
In Science and the
Modern World, Whitehead offered a brief sketch of his project for revising American educational theory and practice, but he never completed the projected
work and left its applications to later scholars.
A
work of reference dealing with the
modern Islamic
world must inevitably touch on a number of highly controversial questions, some of them relating to conflicts between Muslims and others, some of them» the more delicate and important» to conflicts of interests and ideas within and between Muslim countries.
In an encyclopedia of the
modern Islamic
world, one would expect the authors to show some knowledge of the previous
work on the subject.
In particular Whitehead's own
works Process and Reality, Science and the
Modern World, Adventures of Ideas, Religion in the Making and Modes of Thought constitute the dominant background of the line of thought developed in this book.
The nature of
work itself is perverted in the
modern world by the divorce of technical means from value ends, I - It from I - Thou.
Now let us have a cloose look at
modern man or say Politics Today where you drop all that behind and do as Personal Interests with out any commitment verbal or written Just Buy and Sell at Sale they Trade with the Fate, Faith and destiny of World and New Worlds Nations and that is why no conflict ever settled among nations but getting even worse and Modern Prophets of Inspiration and Knowldge Remind and Warn of World Food and Waters about Famine in the world and the need for working agianst that otherwise nations would become as Live Zombies eating each other
modern man or say Politics Today where you drop all that behind and do as Personal Interests with out any commitment verbal or written Just Buy and Sell at Sale they Trade with the Fate, Faith and destiny of
World and New Worlds Nations and that is why no conflict ever settled among nations but getting even worse and Modern Prophets of Inspiration and Knowldge Remind and Warn of World Food and Waters about Famine in the world and the need for working agianst that otherwise nations would become as Live Zombies eating each other f
World and New
Worlds Nations and that is why no conflict ever settled among nations but getting even worse and
Modern Prophets of Inspiration and Knowldge Remind and Warn of World Food and Waters about Famine in the world and the need for working agianst that otherwise nations would become as Live Zombies eating each other
Modern Prophets of Inspiration and Knowldge Remind and Warn of
World Food and Waters about Famine in the world and the need for working agianst that otherwise nations would become as Live Zombies eating each other f
World Food and Waters about Famine in the
world and the need for working agianst that otherwise nations would become as Live Zombies eating each other f
world and the need for
working agianst that otherwise nations would become as Live Zombies eating each other flesh.
We have also suggested interpretations that are consistent with our
modern common sense, with our understanding of how the
world works and with our understanding of the physical sciences — interpretations that are also consistent with our faith.
In the interesting and stimulating book, The Anthropic Cosmological Principle, the authors John D. Barrow and Frank J. Tipler compare passages from two of Whitehead's
works — The Concept of Nature and Science and the
Modern World — and declare them to be mutually incompatible (ANC 216).
If our
modern common sense of how the
world works is that it is essentially a closed causal system, with finite physical events to be explained by finite physical causes, is there then any room left for God?
The theologian can not as a theologian enter upon detailed discussions of the interpretation of the
modern scientific
world view and its relevance for theological assertions, but he can and should show the need for such discussions and their significance for his own
work.
A moderately gifted person who would have been a community treasure a thousand years ago has to give up, has to go into some other line of
work, since
modern communications put him or her into daily competition with nothing but
world's champions....
This book I would recommend to understand the dialogue and encounter, to think through the
world view of Catholicism and Buddhism and to start to think how
modern philosophy can support the
work.
Despite all of this, perhaps his greatest and most distinctive contribution will turn out to be his critical reconstruction of the development of Whitehead's thought based especially on his
work on the texts of Science and the
Modern World and Process and Reality.
Response to his philosophy by Christian theologians followed soon upon the publication of his early philosophical
works, Science and the
Modern World in 1925 and Religion in the Making in 1926.
But he never asks what social, economic, political and ideological forces were at
work in the creation of the
modern scientific
world view, any more than he looks at the role of those forces in the eighteenth century celebration of it, the romantic reaction against it, or the nineteenth and twentieth century codification of positive science.
This subsection itself bears comparison with Chapter II of Science and the
Modern World; again it is entirely congenial to Whitehead's approach, if indeed it is not his own statement of it, that is reflected in the openings of subsections» (a) Nature of number,»» (b) Fundamental concepts of geometry,» and» (c) Nature of applied mathematics The theme of starting with clear principles in mathematics has run throughout Whitehead's earlier
work, particularly his lectures on the teaching of mathematics and his textbook.
At the time Thornton had closely read The Concept of Nature (1920) and Principles of Natural Knowledge (2d edition, 1925), tended to interpret Science and the
Modern World (1925) in line with these earlier
works, and was acquainted with Religion in the Making (1926) though somewhat unsure what to make of its doctrine of God.2 He took comfort in Whitehead's remark concerning the immortality of the soul, and evidently wanted to apply it to all theological issues: «There is no reason why such a question should not be decided on more special evidence, religious or otherwise, provided that it is trustworthy.
That pioneer
work should be supplemented — not to say supplanted — by a study of the great
modern researches of M. Rostovtzeff, The Social and Economic History of the Roman Empire (1926; new ed., 1940), and his magnificent three - volume
work, The Social and Economic History of the Hellenistic
World (1940).
It may be called modernism, but surely one can live in the
modern world, accepting its science and engaging in its
work, without falling into idolatry of the
modern.
This approach, which makes the event of revelation also do the
work of fundamental theology, is not always helpful for Christian faith's encounter with the
modern world.
The
modern Western
world is somehow possessed with this
work - fanaticism as a result of inward impoverishment.
The Council's fourth and last «constitution» - published on the last
working day of the four - year Council, 7 December 1965 - is known by its opening words Gaudium et Spes, although its proper title is «Pastoral Constitution on the Church in the
Modern World».
Hence, despite the wide - ranging agreement between Whiteheadians and deep ecologists, despite the generous inclusion of Whitehead by Naess and Shepard, and despite the importance of
working together on our shared agenda, it seems better to think of two separate communities concerned to reshape the
modern Western attitude and behavior toward the natural
world.
Having brought forth the
modern world, it has completed its
work and is now only the redundant shell case of the chrysalis.
It is ironic that in his unpublished doctoral dissertation, in two subsequent articles, 22 and in Mircea Eliade and the Dialectic of the Sacred (none of which displays an acquaintance either with Answer to Job or the Philp volume), Altizer has persisted in calling Jung a
modern Gnostic whose
work amounts to an undialectical
world - negation and a flight into a discarnate eternity.
The pope's encyclical, putting the issue of
work in a
modern context, states, «We are on the eve of new developments in technological, economic and political conditions... which will influence the
world of
work and production no less than the industrial revolution of the last century.»
This «stronger» view of creativity is completely in line with Whitehead's earlier
work, such as Science and the
Modern World, where creativity is conceived as the substantial activity, which was «an activity of individuation.»
Again and again in reading the
works of these and other critics of the role of technology in the contemporary
world, one comes upon the claim that at the core of the
modern dilemma is the association of scientific and technological rationality with power, control, and domination — where these are seen as operative both in the natural and social realms.
The difficulty with this bringing - forth in technology is that it is a way of bringing - forth that is quite analogous to the way
modern research
works in terms of objectification of the
world as picture.