Sentences with phrase «modern world of work»

With the demand for temp workers only set to increase, it's crucial that your business puts in place a hiring strategy with these employees in mind so that you are equipped for the modern world of work.

Education researchers, policy makers and private enterprise agree that, in addition to content knowledge, students in the 21st Century need to acquire particular skills to equip them for a modern world of work, one of which is the ability to think - and think well.

Chaired by Yvette Cooper this will look at how we can create a progressive agenda in the modern world of work — one that has the interests of workers at its heart.

Not exact matches

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.

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 worlOf 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 worlof 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 worlof work with the big - date in the modern 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.

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 fWorld 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 fWorld 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 fworld 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.

It was, I suspect, at the point when the penny finally dropped, that this Pope was as anti-relativist and anti-secularist as he had ever been, and that the battle against the secularisation of the modern world was going to be the great work of his pontificate, that the secularists began to think of actually organising against him.

This is the line taken by what in North America today is frequently described as «process thought»; its greatest exponent was the late Professor Alfred North Whitehead in his works Process and Reality (his book has been re-arranged, and provided with excellent explanatory notes by D. W. Sherburne, under the title of Key to Whitehead's Process and Reality), Science and the Modern World, Modes of Thought, Adventures of Ideas, Religion in the Making, and Symbolism, all of them written after Whitehead had joined the faculty of Harvard University in the United States in the 1920's.

John D. Barrow and Frank J. Tipler claim contradictions in two of Whitehead's works — The Concept of Nature and Science and the Modern World.

Recent work includes historian C. John Sommerville's The Secularization of Early Modern England, sociologist Marcel Gauchet's The Disenchantment of the World, philosopher Charles Taylor's A Secular Age, and literary critic Regina Schwartz's Sacramental Poetics at the Dawn of Secularism.

The modern ecumenical movement, bringing together the movements toward unity from «faith and order» and «life and work,» calls for a profound renewal of the church and its message for the world.