Sentences with phrase «of academic culture»

Prior this role, De-Lea served as the dean of special services, dean of academic culture, and founding dean of students at Achievement First Brooklyn High School.

It was «simply not part of the academic culture.»

The results of the current study highlight the importance of academic culture.

The worthy fruit of academic culture is an open mind, trained to careful thinking, instructed in the methods of philosophic investigation, acquainted in a general way with the accumulated thought of past generations, and penetrated with humility.

Not exact matches

The Student Success Centre and the Haskayne School of Business are now offering academic advising through the Academic Development Specialist (ADS), aimed at fostering a culture of success that enables you to realize your full poacademic advising through the Academic Development Specialist (ADS), aimed at fostering a culture of success that enables you to realize your full poAcademic Development Specialist (ADS), aimed at fostering a culture of success that enables you to realize your full potential.

Even though Powell doesn't have the usual government or academic pedigree of recent Fed chairs, he is plugged into the Federal Reserve culture.

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.

In addition, in our current academic ambiance it is widely established as a matter of dogma that «Western culture» is the source of the ills that plague humanity and planet earth.

Tenderness separated from the source of tenderness thus supports a «popular piety» that goes unexamined, a piety in which liberalism in its decline establishes dogmatic rights, rights that in an extreme» as presently in the arguments for abortion in the political sphere and for «popular culture» in the academic» become absolute dogma to be accepted and not examined.

The important essay entitled «Jewish Intellectuals and the De-Christianization of American Culture in the Twentieth Century» holds that the old Protestant cultural hegemony was defeated in no small part by the growing number of Jews championing «a secular vision of American culture» in the «American academic and literary intelligentsia» and in the best and most influential univerCulture in the Twentieth Century» holds that the old Protestant cultural hegemony was defeated in no small part by the growing number of Jews championing «a secular vision of American culture» in the «American academic and literary intelligentsia» and in the best and most influential univerculture» in the «American academic and literary intelligentsia» and in the best and most influential universities.

Our own historic errors have much responsibility for the errors of contemporary academic disciplines and humanistic culture generally.

The sad reality is that anti-Western, anti-American, anti-capitalist, and anti-Israeli biases infuse the academic culture of many evangelical Christian college campuses.

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.

In this column we will briefly survey some of the most relevant of these inter-faith discussions in the context of an increasingly secular academic culture.

Perhaps their primarily academic moorings in the world of culture have made these lay - theologians particularly sensitive to the nature and implications of play.

There are whole disciplines of academic study on Greek, Asian, African, Mesoamerican, and Egyptian culture and mythology, and her work consistently ignores key aspects of each and every realm of study her work tries to touch.

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.

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.

The essays in Smith's persuasive book mostly concern how one collection of influential males (the new academic secularists) successfully wrested control of the institutions of national culture from another collection of influential males (the old Protestant leaders).

The ideology of the «free market» plugged by the media and academics as the panacea for the problems of economy and society may help the spread of such elements of a mono - culture.

For example, referring to the «institutional field of cultural production» that «rapidly and radically transformed... the rigid dichotomy between «high» and «low» «(for academics like Professor Rainey, dichotomies are always «rigid» and high art always needs scare quotes), he tells us that «Modernism's ambiguous achievement... was to probe the interstices dividing that variegated field and to forge within it a strange and unprecedented space for cultural production, one that did indeed entail a certain retreat from the domain of public culture, but one that also continued to overlap and intersect with the public realm in a variety of contradictory ways.»

The German theological world has been far less shaken than the English - speaking world by the changes in academic culture of the last decades: feminism, the hermeneutics of suspicion, the dismissal of truth - claims as disguised assertions of power.

In When Time Shall Be No More: Prophecy Belief in Modern American Culture, Paul Boyer, a senior historian at the University of Wisconsin, and one of the best in the business, seeks to address the world of secularized academics and journalists who can scarcely imagine, let alone appreciate, the breadth and depth of popular apocalypticism in contemporary America.

In the «Christ and culture in paradox» approach, then, the Christian substance appears in the Christian calling of faculty, staff and students and in the Christian context surrounding the academic enterprise — only rarely in the results of scholarly inquiry itself.

Underlying Marsden's analysis is the conviction that culture, including academic study, is fallen or perverted but capable of transformation through Christian approaches to knowing.

It's a lively volume with contributions by Terry Teachout (drama critic for the Wall Street Journal), Carol Iannone (editor of Academic Questions), and Asia himself (a distinguished composer and professor of composition at U of A), among others, and they all get to the heart of the problem of high culture at the present time in America.

The need for a new synthesis is not an academic issue, the future of the Church in the West depends on it, our debased secular culture is crying out for it.

The case represents the latest volley in a culture war of sorts as courts and academics — not to mention employers and employees — try to reconcile the law's fundamental commitment to two principles increasingly emerging at loggerheads: religious liberty and women's health.

Pastors generally seek practical advice, whereas seminaries are part of an academic enterprise with its own culture and agendas.

Or maybe they can recognize the kinds of arguments that do and do not reach people (especially academic types) in our science «soaked culture.

It would also, I hope, go some way toward remedying the privatization and trivialization of religious commitment that is so endemic to both American culture in general and to academic institutions in particular.

As most professors will tell you, today's student culture is fixated on identity politics and is terrified of anything less than an «A.» In sum: diversity and academic achievement, with «merit» defined as the maximization of both.

They may need to discover and to re-tell a unifying story of the country Of course, this runs against the academic grain, which nurtures what it believes to be a healthy contempt for the nation (let alone its historic spiritual culture) and a self - protecting indifference to the local community In America, where unbalanced individuality and unbalanced diversity seem sacred, the wildness of history is blowing at cyclone force, and the ability to cope with it seems to be a dying arof the country Of course, this runs against the academic grain, which nurtures what it believes to be a healthy contempt for the nation (let alone its historic spiritual culture) and a self - protecting indifference to the local community In America, where unbalanced individuality and unbalanced diversity seem sacred, the wildness of history is blowing at cyclone force, and the ability to cope with it seems to be a dying arOf course, this runs against the academic grain, which nurtures what it believes to be a healthy contempt for the nation (let alone its historic spiritual culture) and a self - protecting indifference to the local community In America, where unbalanced individuality and unbalanced diversity seem sacred, the wildness of history is blowing at cyclone force, and the ability to cope with it seems to be a dying arof history is blowing at cyclone force, and the ability to cope with it seems to be a dying art.

It will be much harder to do that in the future unless the college administration reverses its present course, calls the faculty and students who have been brutalizing Professor Esolen to order, and reaffirms Providence College's commitment to genuine academic freedom and to a Catholic vision of the human person that challenges the tribalism and identity politics eroding our culture and our politics.

Lower levels of binge drinking and participation in the hookup culture may also lead to higher graduation rates and a more academic atmosphere on campus, increasing prestige, which boosts enrollment.

One of the brightest lights in the academic firmament is the annual fall conference hosted by the Center for Ethics and Culture at the University of Notre Dame — a two - day feast of reason and revelation begun by the CEC's founder, philosopher David Solomon, and continued by his successor, law professor Carter Snead.

Her challenge is to academic culture; a more pertinent challenge for most of us is the technological impact of sciences.

«Mack was one of the hopes for a revival of the tradition,» said Ralph Hood, a University of Tennessee professor who's written two books on snake handlers and is probably the foremost academic expert on their culture.

Especially offensive, it seems, are traditional Christian versions of such teachings, other than those Christian ethical teachings, such as special concern for the poor, that are already widely shared in the academic culture.

Such efforts would require some sacrifice of academic prestige, at least temporarily, and hence some sacrifice of possible influence in the wider culture.

The control of the written word by aristocrats, clergy; academics, and politicians skews our understanding of culture and history in the West — a history portrayed by those in control of society.

That wacky dissertation symbolized a culture of academic malpractice that could never be acceptable to a man who had once believed that the university was where all the darkness of Plato's cave of illusions would burn away in the bright sun of understanding.

One study of Catholic values on Catholic campuses disclosed that when administrators, faculty, students, and alumni were asked to identify core Catholic values in the culture of their institutions, «high academic standards,» «academic freedom,» and «respect for the individual» regularly ranked at or near the top, while «community of faith» trailed far behind.

If our account of alienation as a repeating process is reliable, then the American Catholic institutions of higher education are nearing the end of a process of formal detachment from accountability to their church, and instead of exerting themselves to oblige that church to be a more credible patron of higher learning, they are qualifying for acceptance by and on the terms of the secular academic culture, and are likely soon to hand over their institutions unencumbered by any compromising accountability to the church.

Now I'm not in favor of Communism, but it is an ideology that is legitimate in academics just as Christianity, Muslim, or Jewish faith is relevant to our culture.

Here's another, scarcely less oratorical in character, from the Congregation for the Doctrine of the Faith: the title of this document (another wonderful example of Vatican bogus academic language when what is needed is a competent journalist used to writing informative headlines) is «Considerations regarding proposals to give legal recognition to unions between homosexual persons» (2003): The Church's teaching on marriage and on the complementarity of the sexes reiterates a truth that is evident to right reason and recognised as such by all the major cultures of the world.

This was not an exercise in academic theology, but a case of theologians addressing themselves to the worldly fact that religious beliefs had not kept pace with the radical transformation of society by science and the rest of modern culture.

You are part of this «proud to be ignorant» American culture that has others countries laughing at our academic performance.

Building a proper relation between Technology, Culture and Religion was very much present in the mind of Ida Scudder when she founded this academic institution.

One should also appreciate the fact that though an institution founded by Christian Missions, considering the inter-religious character of the academic community of the college, the founders emphasized the Christian «values» of self - giving service to the poor and concern for the whole person rather than Christian salvation, thereby somewhat separating the common «culture» and values of humanism of academic community of the college, from the Christian «religion» and thus relatively secularizing it to keep the academic community free from discrimination on the basis of religion.