Sentences with phrase «n't share that culture»

Not exact matches

Zillow Group's culture is one that's not just words on posters but something that comes through in the people candidates meet, the experiences they share, and in our office space and our benefits package.

Many times, projects involve shared ownership and, this phrase conveys that sharing isn't part of the culture.

«Sometimes I sit across from a kid in Madrid, Spain or in Brazil and we don't share a language or a culture, but we share these stories,» he said.

If people do not share the same value and culture, it is hard to build rapport and it will make the work more difficult.

The rate of new entrepreneurs, opportunity share of new entrepreneurs and startup density indicate there's not much of a startup culture right now.

Howard shares, «Every business has a culture, whether you know it or not.

Much has been written about the connection between corporate culture and branding, and it should be thunderingly obvious by now that hiring people who don't share a company's values is, in the long run, a recipe for disaster.

For instance, many who believe in a performance culture advocate for the individual to «Share praise, but not blame.»

Their current operating model resulted in good but not always great work and definitely not a culture of sharing nascent ideas.

(One caveat here is that this works best in the U.S., as other international cultures are not so quick to share personal information.)

Our view is that, in an era of big data and greater transparency, consumers and investors want to understand a company's culture and values, not just its share price.

The content does not influence our behavior, but our culture and shared mindset of being athletes at heart shapes our content.

Members of coworking and shared workspaces are not all working for the same company under a hierarchy of roles and positions that help to align goals, culture, and behavior of the entire group.

It did not take into account the governance, compliance, leadership or culture of an organisation, factors that can lay dormant for many years, but when they do appear can have a catastrophic impact on a company's share price and investor confidence.

If and when cultured meat becomes commercially available, it may take market shares from plant - based meat, but that does not necessarily eliminate the value of developing better plant - based meat technology.

4 Lessons From a Growing Startup Defining and nurturing a shared «culture» is not as simple as writing down a few core values.

But what do they share with religions such as those embraced by the ancient Greeks, the ancient Egyptians, early native American Indians, or the thousands of other religions made up by isolated cultures not influenced in any way by Christianity or its founding influences?

If we wish to evaluate its significance with any accuracy we must also determine whether it was an active component not just of the public, shared culture of the empire, but also the unofficial and private cultures that existed within the cities.

In oral cultures you could never have a well - developed science because science requires the recording and sharing of detailed information that the human brain can't provide through purely oral means.

Please allow me to share why I do not, and to suggest some ABCs regarding life after losing the culture wars.

Admittedly, I'm not a culture critic but I do like my books and my shows so I thought I'd share a few of my favourites from the year with you, my dear readers.

First, he reads Paul's statement in 1:14 that he is obliged to Greek and barbarian as a reference to the Spaniards whom Paul hopes to evangelize: they do not share in the Hellenistic and Jewish cultures that Paul has heretofore been able to assume.

Nor have I anything to say about cultures or peoples who have not suffered the history of faith and disenchantment we have, or who do not share our particular relation to European antiquity or the heritage of ancient Christendom.

The bishops seem to see American society and its institutions as a market rather than a community united by a common culture — a place where strangers work and pursue their economic interests, not a society where people share common bonds and shared responsibilities.

One asks this in particular when one seeks to relate it to a culture which does not share the legacy of Plato and Aristotle.

Price and Cunningham are forced to accept that the gospel (or their version of it at least) doesn't always fit nicely into our word - for - word spiels, instead, it has to be re-contexualised, it needs to be embedded in the culture it's being shared in.

If we think we need to accommodate every special interest and every possible belief, then we lose the sense of community we have from the shared culture and without culture, society can not function well together.

The first concerns the non-Christian defense of an appeal to human values — such as reason, justice, culture — by those who share these values with the Christian but are not related to Christ.

Public culture is composed of ideas and symbols that are widely shared, found in major societal institutions, and do not depend on any one person or one group for their existence.

What I fear happening is that by focussing on control and particular individuals there is potential healing that could happen that isn't happening, a perpetuation of abuse and those that are pastors that are doing great jobs might find themselves under difficulty as shared in a culture of fear and retribution as they are treated as if they are abusers when they are not.

Although he does not share the theological freedom so radiantly on display in Balthasar's work, and indeed is rather phobic toward Christianity, Harold Bloom echoes Balthasar's insistence on the primacy of the aesthetic and even comes close to seeing how resentment against aesthetic primacy is rooted in, and arises from, an ideologization of culture that will fear all true singularities, relative or otherwise.

Yeah, the important thing is not to view your particular ethnicity, culture, and religion as superior or not being able to share a plot of land with those that are different.

Wolf shoots darts at those who've contributed to the myth: a book on pregnancy and childbirth, men who don't share in the responsibility and sacrifices, and «culture» in general.

Not only did it not possess the shared language, culture, and national identity that have defined many nations; it had more social and cultural variety than even the continent of EuroNot only did it not possess the shared language, culture, and national identity that have defined many nations; it had more social and cultural variety than even the continent of Euronot possess the shared language, culture, and national identity that have defined many nations; it had more social and cultural variety than even the continent of Europe.

To conclude, both Heidegger and McLuhan share the feeling that technology is at least the primary if not the shaping force in culture.

It was not to be found in the overtly public (dare I say American) ministry of marching for civil rights and peace, or in his commentaries and books on public culture; but rather it was the interpersonal, interior expeditions of a shared faith (a quintessential Canadian attribute born out of long, cold winters spent indoors).

At several points he touches upon the paradoxes of modern urbanism and the tragic ironies of our cultural attitude toward cities: although we now have more individual freedom, technical ability, and, arguably, social equity, we do not live in places as hospitable to human beings as were our cities of the past; we are pragmatists who build shoddily; our current obsession with historic preservation is the flip side of our utter lack of confidence in our ability to build well; while cultures with shared ascetic ideals and transcendent orientation built great cities and produced great landscapes, modern culture's expressive ideals, dogmatic public secularism, and privatized religiosity produce for us, even with our vast wealth, only private luxury, a spoiled countryside, and a public realm that is both venal and incoherent; above all, we simultaneously idolize nature and ruin it.

Out of these shared convictions and the culture of building they nourished, the architects and patrons of these cities created urban environments and landscapes that were not only extraordinarily beautiful but that also acted as theaters of memory and hope, places that simultaneously referred to and grounded citizens in their origins, the common destiny for which they longed, and the virtues necessary for success in their individual and collective journeys through life.

You debate brought a thought to mind that may or may not be worthy of sharing: If Jesus was born into and raised in and ministered in a culture where the vast majority of knowledge and wisdom is communicated orally via spoken word and oral tradition, then does it perhaps follow that «to study» was primarily done by listening and speaking?

My feeling is that if Jesus can not be expressed equally in and through every culture on earth, then we are not sharing the real Jesus, but rather some foreign religion.

Generally, it took outside authors to note that articulate «Negroes» like James Baldwin, Dick Gregory and James Foreman «do not share every value of white bourgeois culture,» and that black power must be seen as «a reaction to inaction» rather than «reverse racism or some ugly form of nationalism» (C. Lawson Crowe, November 4, 1964, and Margaret Halsey, December 28, 1966).

The economic factors of life in many primitive cultures dictated that those members of the tribe who could not share the burden of the struggle for survival were not carried by the tribe, even as revered, elderly dependents of the society.

What is revelatory is not the particular clues themselves, for many of them (such as the lexicon of terms used) are shared by others in our culture who are not of our faith.

When one meets another brother or sister from a different culture, he or she finds deep communion and a joint eternal perspective not always shared by members of one's own culture.

It also means that we can not address our theology to the questions and concerns of the «cultured despisers» of religion, since to converse mainly with them does nothing to crack open the dominant ideology we share with them or to change the society which that ideology helps perpetuate.

Western culture is testimony to a shared inheritance and spirit between Jews and Christians (even if there is not a Judeo - Christian tradition in the strict sense).

(We should note that humankind does not universally share the supposition: Not shamanist cultures nor Confucian or Taoist China nor the high Indian religions suppose any such thinnot universally share the supposition: Not shamanist cultures nor Confucian or Taoist China nor the high Indian religions suppose any such thinNot shamanist cultures nor Confucian or Taoist China nor the high Indian religions suppose any such thing.)

While I make Indian food on a regular basis, I'm self - conscious about sharing recipes from a culture that is not my own.

If we tell our Chinese teachers about something we did and they let us know it was culturally inappropriate, they then tell us not to worry because we're foreigners and people understand we do weird things:) So fun for you to share insight into the culture Alex. Thanks!

I really can't wait to share the discoveries with you and of course to cook some new dishes inspired by our ancestral cultures -LRB-!)