Sentences with phrase «of cultural terms»

On the basis of his own teaching experience, Hirsch concluded that many American students lacked the basic knowledge of cultural terms and concepts that are necessary for academic advancement.

Not exact matches

Developmental lending as practiced by IBC involves providing financial services (primarily loans) to aboriginal people who, for a variety of cultural and / or financial reasons, are alienated by mainstream lending institutions; approving loan applications on the basis of typical financial considerations while taking into account the potential for positive social or community outcomes; and evaluating social outcomes resulting from the loan portfolio over the long term.

Every place I have been to has in many ways provided a set of cultural and mental challenges, but in terms of work, the majority of the places have been developed enough to welcome digital nomads with open arms, with reliable internet, affordable accommodation and plenty of beaches for me to unwind after a sweaty day grinding away on my notebook.

So if we go back to the elements of the «alternative» model I sketched out above, with its emphasis on purpose and a stakeholder - based approach to capitalism, it seems pretty clear that these elements have a natural affinity with the Asian cultural norms around collectivism and long - term orientation.

«If you ask me what I think is the most important, whoever tech companies hire, they need people from diverse backgrounds, racially diverse and diverse in terms of gender, and especially when we are talking about content moderation, there is a cultural element to that.

«Like Vietnam, one of the crucial elements we secured was what is known as a work plan, a mechanism to deal with outstanding issues, which for Canada includes ensuring the deal provides better access and terms for autos and does not affect our unique cultural sensitivities,» Joseph Pickerill, spokesman for Canadian Trade Minister Francois - Philippe Champagne, said in a statement.

«It's one thing for a marketer to try to predict if people like Coke or Pepsi,» he said, «but it's another thing for them to predict things that are much more central to our identity and what's more personal in how I interact with the world in terms of social and cultural issues.»

Increasingly, CFOs are making the link between measuring the environmental, social and cultural impact of their activities and long - term business value.

The near - term socio - cultural impact is important, but it is the longer - term alumni, scholarly, and community connections to Asia — in all sectors of society — that will leave the most enduring legacies.

That's not to say that the discussions of rape culture and women's sexual agency aren't important — just that they shouldn't lead us to give the performance a free pass on its cultural appropriation, or in harsher terms, racism.

The term refers to a civil, legal contract in terms of government and something spiritual for churches and other religious groups (and yet other things for other cultural groups).

Those who make the latter choice, argues Horton, are likely to produce better results also in terms of cultural change than are Christians who take the culture wars as their primary task.

Hollywood, of course, is neither weak in terms of cultural influence nor particularly noted for self - mockery.

Today we are the heirs and legatees of fin - de-siecle Vienna in ways we often never suspect, and perhaps never more so than when we indulge in that common cultural tic that automatically looks on «bourgeois» as a suspect term, a more elaborate way of saying inauthentic, phony, lifeless.

Also, Indian theists therefore have lacked the conceptual tools to express adequately their faith in terms of their intellectual and cultural tradition.

For in terms of our legal culture, Griswold was the Pearl Harbor of the American culture war, the fierce debate over the moral and cultural foundations of our democracy that has shaped our politics for two generations.

This crime marks the culminating point of the cultural ethos which shapes the male psyche in terms of winner - loser.

To interpret cultural and religious differences in terms of a theory of interests works no better than to ignore the role of class interests within all societies.

First, its premisses concerning society and modern man are pseudoscientific: for example, the affirmation that man has become adult, that he no longer needs a Father, that the Father - God was invented when the human race was in its infancy, etc.; the affirmation that man has become rational and thinks scientifically, and that therefore he must get rid of the religious and mythological notions that were appropriate when his thought processes were primitive; the affirmation that the modern world has been secularized, laicized, and can no longer countenance religious people, but if they still want to preach the kerygma they must do it in laicized terms; the affirmation that the Bible is of value only as a cultural document, not as the channel of Revelation, etc. (I say «affirmation» because these are indeed simply affirmations, unrelated either to fact or to any scientific knowledge about modern man or present - day society.)

The transition from a superpower duopoly, in terms of military power, to a world monopoly, however, has had, among other effects during the 1990s, that of destabilising the fragile balance upon which the international multilateralism of the United Nations had been able to function, well or badly, during the 1960s and 1970s (following the «defrosting» and decolonisation, both the results of social, cultural, democratic and national struggle).

Reason consolidates itself in terms of techniques, e.g., hunting, fishing, farming, handed down by the tribe to the next generation, evolving still more in terms of greater and more refined techniques and in terms of greater area of human activity; it unifies itself through the compilation of human experience not only in technique and art but in organized bodies of knowledge, the sciences, and all these achievements of reason resulting in a culture which in turn unify groups of people into cultural groups, civilizations, etc..

Speaking in cultural terms, M.M. Thomas argues that a «post-modern humanism which recognizes the integration of mechanical, organic and spiritual dimensions, can develop creative reinterpretation of traditions battling against fundamentalist traditionalism and actualize the potential modernity to create a dynamic fraternity of responsible persons and people».12

Within modern American Christianity the dominant way to understand the cultural impact of Christianity has been largely in terms of social action on a range of issues.

That site has some really excellent posters you might want to take a look at as well (oh, and it might help get the extra layer of meaning if you know that «po - mo» is also slang for «post modern» which is a term used to describe the meta - level / self - satirize / surreal sort of cultural expression that followed the «modernist» movements): http://www.spurgeon.org/~phil/posters.htm

I must conclude that the cultural attitude toward sex, in terms of legalistic moralism, is not the Judeo - Christian attitude toward sex at all, but is rather a reflection of the way that an earlier era of our history related to the circumstances of sex.

The ministry, or in concrete terms the clergy, has often too easily the impression, not merely that the Church has to proclaim what are certainly correct principles of social, cultural and political life, but that by that very fact it possesses, for everything of the slightest importance?

Second, Jewett adopts whole - cloth the latest fad in New Testament scholarship, which broadly terms itself as postcolonial, and reads virtually everything in the New Testament as a coded critique of the Roman Empire and especially of its claims of cultural superiority elaborated in the civic cult of the early empire.

J.R.B.: The phrase «celebrity pastor» is a contradiction of terms, but it feels somewhat normal to us in our cultural context because the mindset is so rampant.

Speaking at the San Antonio Conference, Lesslie Newbigin made reference to his own cultural background in these terms: «As I look back on my own life as a missionary in India, I realize now in a way that I never did at that time that I was not only carrying the gospel but that I was also a carrier of this so - called modern world - view which I now see to be breaking down because it is false.

Any allusion to religion does seem to induce severe emotional disorder among those who deem themselves to be the cultural elite (but countenance being termed the cultural elite only by themselves and their friends, never by the likes of Dan Quayle).

Though people may describe themselves by using terms like «gay» or «queer» which are commonly used in today's culture, as Christians who believe in man created in the image of God, we should ask if these cultural terms are, in fact, true ontological categories of the human person, in accord with the blueprint of human existence.

These make people try to safeguard their culture in ghetto type relationships and structures, and / or to evolve new cultural mixes that may at first seem merely hybrid, but in the longer term could bring about new patterns of relationships.

This focus on the social functions of language has drawn together literary and social criticism toward something of a convergence on what might be termed ideological criticism, an issue also central to the third methodological movement to be discussed, cultural hermeneutics.

In the West, human freedom has not, of course, always been understood in terms of individual autonomy (cf. the thought of St. Augustine and John Calvin on this point); and there is some evidence that the modern individualistic understanding of freedom is fundamentally responsible for some of our present cultural difficulties.

If I have outlined the cultural situation of Catholic writers in mostly negative terms, it is not out of despair or cynicism.

Two explanatory devices help me understand the South's containedness, or cultural «sacredness,» in the sociological sense of the term.

The Bangkok Declaration boldly attempted to deny the universality of human rights, to relativize them in terms of «national and regional particularities and various historical, religious, and cultural backgrounds.»

At the same time, he rejects those theories, «more or less tinged with behaviouristic psychology,» which assume» that human nature has no dynamism of its own and that psychological changes are to be understood in terms of the development of new «habits» as an adaptation to new cultural patterns.»

Whole books could be written on the idea of cursing, profanity, expletives, what defines those terms, how cultural context affect language's meaning, etc..

Yet mistakes must be avoided which may arise from the application of a technical term developed in a distinctive historical, social, cultural, or religious context to a wider range of phenomena.

So long as the Church was understood as primarily institutional, in terms of its parallelism to a state rather than to a cultural society, and so long as tradition meant resistance to reform, conflict between the principles of traditional and Scriptural authority was inevitable.

In Daniel (1913) we find Buber's concern for unity, realization, and creativity expressed for the first time entirely in its own terms and not as the interpretation of some particular thought or religious or cultural movement.

The term «civilization» we will reserve for a still further stage of cultural development — that in which cities were built.

5:21 - 6:9 where Paul expresses the reciprocity of marriage in terms acceptable to the Ephesians» cultural attitudes and the obligation of slaves and masters in a similar manner).

Rather than any of the above models, I would suggest that evangelicals might better look at the notion of accommodation in terms of Scripture's cultural - directedness.

Voters who place cultural or moral concerns above economic self - interest are obviously beset by a form of false consciousness (Frank never uses the term, but his analysis presupposes it).

We have for centuries made the mistake of equating femaleness and male - ness, which are biological terms, with femininity and masculinity which are cultural terms.

Because man is a creature of history, his experience of faith will inevitably be expressed in words and terms which reflect the character of his time and cultural condition.

, but in terms of being a museum, I can not deny that this piece does have some historical and cultural significance to this event.

What will the next twenty years offer in terms of theological and cultural witness?