Sentences with phrase «of culture conditions»

Glycogen content was measured in the basal state of all culture conditions.

Effect of culture conditions and calcium phosphate coating on ectopic bone formation.

Bartosz Balana (Ravens, TUD)-- «Influence of culture conditions on differentiation and bioelectrical properties of human mesenchymal stem cells» (2005)

«We also think this method could be applied towards the development of culture conditions during differentiation of human stem cells.

Human chondrosarcoma HCS - 2 / 8 cells, which are a type of benign bone cancer cells, can be used to investigate how optimization of culture conditions could improve the synthesis of cartilage - specific molecules.»

Not exact matches

In the post «What Truly Great Bosses Believe» (excerpted from Business Without the Bullsh*t), I go through all eight of the core beliefs that tend to result in a corporate culture that is flexible and thus adapts more easily to changing conditions.

Like Sachs, Whippman believes that «there are many reasons why life in America is likely to produce anxiety compared with other developed nations: long working hours without paid vacation time for many, insecure employment conditions with little legal protection for workers, inequality, and the lack of universal health care coverage, to name a few,» but she stresses that our «happiness - seeking culture» is also part of the problem.

Meanwhile, researchers have also cast doubt on the long - term efficacy of «forced fun» at work, finding that required levity can lead to an array of bad outcomes such as burnout among employees, and that these cheerful work cultures often serve to distract workers from excessive control or poor conditions elsewhere in the business.

The proposed class - action suit alleges a racist culture at Tesla, unsafe factory conditions, and failure on the part of the company, including CEO Elon Musk personally, to prevent or investigate race - based harassment and discrimination there.

[16:00] Pain + reflection = progress [16:30] Creating a meritocracy to draw the best out of everybody [18:30] How to raise your probability of being right [18:50] Why we are conditioned to need to be right [19:30] The neuroscience factor [19:50] The habitual and environmental factor [20:20] How to get to the other side [21:20] Great collective decision - making [21:50] The 5 things you need to be successful [21:55] Create audacious goals [22:15] Why you need problems [22:25] Diagnose the problems to determine the root causes [22:50] Determine the design for what you will do about the root causes [23:00] Decide to work with people who are strong where you are weak [23:15] Push through to results [23:20] The loop of success [24:15] Ray's new instinctual approach to failure [24:40] Tony's ritual after every event [25:30] The review that changed Ray's outlook on leadership [27:30] Creating new policies based on fairness and truth [28:00] What people are missing about Ray's culture [29:30] Creating meaningful work and meaningful relationships [30:15] The importance of radical honesty [30:50] Thoughtful disagreement [32:10] Why it was the relationships that changed Ray's life [33:10] Ray's biggest weakness and how he overcame it [34:30] The jungle metaphor [36:00] The dot collector — deciding what to listen to [40:15] The wanting of meritocratic decision - making [41:40] How to see bubbles and busts [42:40] Productivity [43:00] Where we are in the cycle [43:40] What the Fed will do [44:05] We are late in the long - term debt cycle [44:30] Long - term debt is going to be squeezing us [45:00] We have 2 economies [45:30] This year is very similar to 1937 [46:10] The top tenth of the top 1 % of wealth = bottom 90 % combined [46:25] How this creates populism [47:00] The economy for the bottom 60 % isn't growing [48:20] If you look at averages, the country is in a bind [49:10] What are the overarching principles that bind us together?

ESOPs create the conditions of group success through a participative culture of engagement.

Traditionalists need to remind themselves that conditions in the intellectual world, as in the culture in general, are almost always in a state of disarray.

It simply means we determine objective (over figurative or culturally and historically conditioned) based on common sense and the knowledge we have of culture, history, authorship, etc..

By my reading of both the human condition and our current culture, a project like Hart's is more important to the status of religion in public life than, say, arguments for a natural law.

The proliferation of communication technologies, the changing structure of everyday life (due largely to technology), the growing complexity of family life, the changing understandings and norms of sexual conduct and the expansion of consumer culture (as evidenced by unprecedented levels of consumer debt) are only a few of the conditions that present pastors with new kinds of demands.

An educational program aiming to nurture citizens who can function justly within the mosaic of American culture and within the world's multicultural pluralism should teach students the dynamics of various hegemonic orders, the reasons for their emergence, the conditions of their continuence, the factors that lead to their decline and fall.

Jewish - Christian rejection of homosexuality can not be, as some claim, a matter of «cultural conditioning,» since on this question it is obvious that Jews and Christians made such a determined, and successful, effort to resist the influence of surrounding cultures.

What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation — appealing the creation narrative — to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws of the Old Testament are treated as irrelevant in one moment, but important enough to display in public courthouses and schools the next; why a feminist reading of the text represents a capitulation to culture but a reading that turns an ancient Near Eastern text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.

Thanks to the breaking of social bonds in our families and communities, and the lack of self - control that a culture of indulgence promotes, we will continue to become more bureaucratic and inefficient in our governance, while at the same time creating the conditions whereby citizens become less capable of leading their own lives.

It is an experience of living together, in community and in conflict, within boundaries set by our moral and philosophical commitments but also under conditions determined by our vices and virtues, our character, our circumstances, and the habits of our variegated culture.

The erosion of that common soil, that common culture, is the essence of our modern condition.

Certainly the Newtonian apprehension of nature was conditioned by history and culture, but it was also substantiated in its partial truth by centuries of patient thought and experimentation.

We know a great deal today about how our thinking is conditioned by culture, gender, and class interest, and is thoroughly perspectival in character, and we become rightly suspicious of every claim to truth that does not acknowledge its own conditionedness and relativity.

I think I have an idea of where it began and why it grew and how it continues to grow — it's a combination of my origin story, of comparison, of our messed - up culture, of over-heard comments, of patriarchal bullshit, of feeling different than the patented ideal, of thought conditioning, of despair, of how we centre women who conform to the ideal, of our fear of getting older, of how the women in my circles spoke about their own bodies and obsessed over calorie counting and wrinkles, of how our culture speaks about women everywhere from the Internet to sanctuaries to coffee shops to our own inner monologues.

We are forever putting conditions and qualifications on the love of God: «If you rid yourself of your racism, if you vote Democratic, if you accept Jesus as your savior, if...» Such conditional, achievement - oriented, self - made - men religion certainly doesn't need Jesus dying on the cross and rising from the dead to make itself plausible and reasonable in an achievement - oriented, you - get - what - you - deserve capitalistic culture.

Islamic culture has been affected by the cultural, social, and political conditions in which it existed and by the challenge which the Muslims faced, a challenge which stimulated them to meditate on their Faith and to present it in its genuine form, free of alien interpolations.

And this means that, as a quite concrete historical condition, the only choice that remains for the children of post-Christian culture is not whom to serve, but whether to serve Him whom Christ has revealed or to serve nothing — the nothing.

This «something» is precisely human nature: this nature is itself the measure of culture and the condition ensuring that man does not become the prisoner of any of his cultures, but asserts his personal dignity by living in accordance with the profound truth of his being.

A second contribution is an awareness of historical and cultural conditioning — that how we see and think is pervasively shaped by the time and place in which we live, by culture, that there is no absolute vantage - point outside of culture or time.

The differences of cultures are thus often a cause of conflict among peoples, especially when economic conditions are difficult.

Another source of confusion in interpreting the Bible, or any text that originated in a culture different from our own, lies in the different social conditions of that different time and the ways those conditions give terms different meanings.

It is that tradition that underlies the fruitless quest of Hirst and Peters for necessary and sufficient conditions, as well as the Platonically inspired educational theories of Bloom and Hirsch which assume that we can delineate «higher» levels of knowledge and culture that must be transmitted to the young.

There again Michael you are confusing Roman culture and Greek culture... there is not fact and verifiable to your claim only random hypothosis motivated by an emotional sinful culture to change Jesus» words... instead of proof texting take all the text together they all condition that marraige is between man and woman... and unless you can have babies your arguement is futile.

The first part deals with why the individual's right of freedom to «profess practice and propagate religion», and to convert to another faith and religion inherent in it, is a condition and guardian of all other democratic freedoms and fundamental human rights in State, society and culture.

- God, the Absolute - humanity, the human condition in its universal characteristics, - male and female, though different, equal in rights and dignity, - the cosmos, especially the planet earth available, with its limited resources, for all humanity - the planet's ecology as common essential source of life and hence of concern for all humans, present and future, - the human conscience guiding each one interiorly would be known only to each one personally, - the each group of humans has a history and a religio - cultural background of its own is a universal factor that makes for particularity and different contexts for theology, - the realization that the present increasing globalization of relationships, economy and culture impinge on theology and spirituality universally, though differently.

Something has happened in Western culture over the last three centuries, altering the conditions of human experience.

In the Christian Institute for the Study - of Religion and Society there was an open discussion about a proposal that since Christ transcended not only cultures but also religions and ideologies, the fellowship of confessors of faith in Jesus as the Messiah should not separate from their original religious or secular ideological community but should form fellowships of Christian faith in those communities themselves, and that so long as the Law sees baptism as transference from one community to another it should not be made the condition of entry into the fellowship of the sacrament of the Lord's Supper but made a sacramental privilege for a later time (Ref.

But in terms of many of the most aggravated conflict situations within our culture, it is precisely these initial conditions that are not being met.

It is all the more imperative, then, that ample provision also be made for studies that are not subordinate to nonacademic interests, in order that the prevailing conditions of culture and society may not remain without challenge or alternatives.

John Paul II wrote in the apostolic exhortation Christifideles Laici: «The common outcry, which is justly made on behalf of human rights — for example, the right to health, to home, to work, to family, to culture — is false and illusory if the right to life, the most basic and fundamental right and the condition of all other personal rights, is notdefended with maximum determination.»

One does not «correlate» the Catholic faith to something else, or «recontextualise» the faith to some new cultural condition, but rather one «interrupts» the non-Christian culture with the message of the divine mediatorial office of the person of Christ as expressed so powerfully in the Letter to the Hebrews.

Yet, there can be no doubt that it is characteristic of religious experience to transcend cultural conditions, as the same scholar has documented so well in his essays in Christ and Culture.

At another level, Mine Eyes Have Seen the Glory reflects Balmer's attempts to come to grips with the meaning of his own fundamentalist past and to identify «those kernels of truth and insight into the human condition» that he suspects are embedded within the evangelical message but that have become distorted by consumerism and other corrosive elements of American culture.

As a therapist Laing concentrates mostly on the social conditions that unquestionably define the concrete form of the conflict in our present culture.

The election cycle happily fading into the rear - view mirror brought the sorry condition of many white working - class communities to national attention; no one tells the story of one part of that world, its strengths and its pathologies, better than J.D. Vance in Hillbilly Elegy: A Memoir of a Family and Culture in Crisis (Harper)-- a tough and occasionally hilarious book that also suggests, inadvertently, an enormous evangelical failure on the part of both Protestants and Catholics.

I want to know where is the training and conditioning of a culture that doesn't question until * after * damage is done.

Changes in the nature of religious television in the 1960s and 1970s can therefore be seen to have been a function of a historical coincidence of a number of related factors: social conditions, government regulation, audience response, and general trends in religious culture.

The conditions that required the condemnation of homosexual acts in biblical times do not exist now... at least in the western culture.

Within the changing conditions and evolving life on this planet, and out of the various developing cultures that have shaped us, we humans can and do create meaning for ourselves.

Also, the effects of living in a postmodern culture have conditioned many intellectuals into the belief that there is an intrinsic conflict between religious belief and scientific inquiry.