Sentences with phrase «of ideal woman»

Other projects include Lynn Hershman Leeson's Roberta Breitmore (1974 - 1979) in which the artist assumed an alternative identity playing to American stereotypes of the ideal woman.

Mary became an adult when images of the ideal woman were almost always domestic; she was even expected to cook dinner for her father and brother each night, regardless of her plans for the evening.

Not do of this ideal woman some idol, that no one woman can attain.

But in time I realized that love isn't about «luck» or «love at first sight,» it's not about being his version of the ideal woman, and it's not about using your unhappy childhood or a bad experience with a guy from your past as an excuse or justification for your current dating dilemma.

You can find women from picturesque cities like charming Moscow and others, trust your choice of ideal woman to our Russian marriage agency.

Your possibilities therefore of discovering a magnificent Russian woman is very great, but if you are in search of those ideal women you have to keep in mind your competitors.

Not exact matches

Today's typical Leon's shopper is a 52 - year - old male, but the company's ideal client is a busy 35 - year - old woman who cares intensely about her home and likes to share photos of her imperfect but real living space on social media.

Women are $ 522,000 short of their ideal retirement savings goal.

Consequently, many of those who succeed in the EBV program weren't always ideal military men and women, says Nathan Atherley, a 36 - year - old former Air Force officer and 2010 UConn EBV alum.

The Classic Cardy is a knee - high gumboot that's made of our ideal reduced UGG Stripe Cable Knit and Boots FOR WOMEN UGG SHOE?

One of the most appealing things about a Pisces man is that he fits the ideal of what many women envision as their Prince Charming.

The skillset these women and others like possess are ideal for the next generation of investments.

MLK Now, in its third consecutive year focused on the contributions of women to the modern movement for parity in the celebration of the ideals of Dr. Martin Luther King Jr., was held at Riverside Church Jan. 15, 2018, the site where Dr. King gave his controversial 1967 «Beyond Vietnam» speech.

I don't believe feminism addresses it, nor does a lot of the traditionalist ideals we have which also are actually gynocentric because they are chivalrous and protective of women as inferior, weaker damsels.

With all this is mind, when a women takes the role of the pastor I would not necessarily call it wrong, just not ideal.

When the U.S. Muslim community sounds out LOUD and CLEAR, without equivocation, and immediately against all forms of terrorism, including all aggressive religious intolerance for human rights, women's right, children, equal protection under the law, the respect for other religions to coexist, the right to free speech, and the ability to separate church from state, IF THEY FINALLY DO THAT AND LOUDLY, then we will begin to feel comfortable that they are truly embracing American ideals and here to join us, not to oppose, defy, or undermine what we hold dear.

If plural marriage is God's highest ideal, then why are there approximately EQUAL numbers of men and women on the planet?

Mother's Day struck a resonant chord in the culture - with all those unnerved by women's suffrage and urban migration, with Protestants long familiar with the maternal ideals of evangelical womanhood, with business leaders (especially florists) who were quick to see the commercial potential, with politicians who still regularly voiced the Enlightenment precept that virtuous mothers were the essential undergirding of the republic in nurturing sons to be responsible citizens.

The feminist reformist recognizes that that ideal is not fully achieved, and that there were times when male Christians refused to accept the full humanity of women, but they consider those failures as expressions of inadequacy and human perversion of the gospel.

Truth and honor and the well being of others and the ideal of a better social order for future generations — these are all worth while for a man to lay down his life and for a woman to give up her husband or a mother to give up her son.

The depictions of Augustus himself, as the model pater familias, and various imperial women, such as his wife Livia, sister Octavia, or niece Antonia Augusta, as ideal Roman matrons, were particularly central in this respect.

Despite the rhetoric of «privacy,» «women in control,» and «demedicalization,» there have been four office / clinic visits (in the ideal uncomplicated case), two ultrasound examinations, multiple blood tests, and strict medical supervision.

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.

I remember countless conversations in the dorm rooms of my conservative Christian college about how to defer to a guy as the «spiritual leader» in a relationship, an ideal that far too often resulted in women deliberately diminishing their own gifts, ideas, and dreams in an effort to better play second fiddle.

You see this sort of language a lot in complementarian literature: «real men,» «real women,» «real marriage,» «hardwired,» «programmed,» «blueprint» — as if masculinity and femininity are rigid, set - in - stone ideals to which we must ascribe, rather than fluid expressions of our unique selves.

It is the protection, guidance, and release of the power to love in all the human ways, and the power to give love to God and the neighbour, which justifies the restraints, disciplines and prohibitions in the Christian ideal of the union of man and woman.

Some of my friends are sympathetic to the pro-life movement's ideal of a world where mother and child are both offered love and support, a world less subject to the cultural and economic forces that can make motherhood unthinkable for women in unplanned pregnancies.

If the ideal can not be lived out then I would hope that neither my daughters nor any other young man or woman would engage in premarital sexual relations except as the result of the most mature act of decision - making.

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.

«Deeply immersed in these values as they were, however, the women Stevens interviewed were hardly immune to the more mainstream ideals of womanhood shaped in part by liberal feminism.

The efforts of those ordinary men and women eventually led to victory for our country and the ideals it sought — and continues to seek — to embody.

Young men and women today feel themselves challenged to identify themselves with the community and institution devoted to the service of God rather than with an ideal; the human need of which they are made aware is one that only the community can minister to; the words through which they hear the Word of God addressed to them are likely to be the words of the Church.

The virgin Mary exemplifies the ideal woman in her voluntary submission and response to the will of God.

Shalit shows how, even in the face of such cultural pressures, a surprising number of young women are reclaiming the ideal of modesty — and often returning to traditional religion in order to do so.

It was one of the chief functions of the good woman not only to uphold a moral ideal for her husband but to effectively starve her son emotionally so that he would be diverted from any temptations toward sensuality into the proper course of decency and efficiency.

According to McNamara, it was in the twelfth century that the ideal of syneisactism came under serious attack: «By mid-century, clerical observers had already begun to attack the syneisactism that joined religious men and women in a common enterprise and that defied the carefully nurtured fear of women at the base of clerical reform.

James Dobson taught, in no uncertain terms, that the biblical ideal was for women with young children to stay home instead of work.

The question at the bottom of it all is this: Does patriarchy --(man's rule over woman)-- represent God's ideal for the world, or is it a result of sin?

This ideal might be broken down still further, so that the exemplary man and the exemplary woman, the exemplary aged one or youth are recognized in persons of the most distant or most recent past (the «saint»).

We have seen how the American success ideal has taken its toll on women, on youth, on all groups who do not approximate the Anglo - Saxon Protestant ideal of character — above all on blacks.

These are teaching the ideal that they may be aiding young women to the sanity in being fond of their men / husbands; fond of their offspring / children; sane; pure; seeing to the home well; being subject to the / their men, that none of the word of God may be spoken against (on their account).

Just as androcentric competition in the polis had the dark underside of classist, racist, and sexist repressions of women - slaves - children, so Greco - Roman cultures and politics came to renounce even their limited democratic ideals and practices in the pursuit of the certainties and necessities of militaristic imperialism.

It would be that the people of God from long ago understood (in God's great purpose) «function in being» far better than we; that men & women (and children) participate extensively with community life in Christ, doing so with some understood, intrinsic variation / rolls — Not because they must, but rather because doing so continues as God's ideal for His children.

It contains the aforementioned onslaught against Playboy which exposes the pseudo-sex of the airbrushed centerfold, the ideal woman pimply adolescent boys prefer because she makes no demands whatever.

But the same people who say we should now abolish slavery still hold that the ideal of marriage is the submission of a woman to a man.

The Romantic Juan actually loved women, or at least loved «woman» as an ideal, and in despair of finding the ideal embodied fled from one woman to another.

(In the past, men like Alcott and Emerson were the public spokesmen for the simplicity ideal, but of course women did much of the work that made simple living possible.)

Elizabeth Cady Stanton, speaking before a congressional committee at the end of the 19th century, invoked ideals of the self, free choice and individualism to defend and advance the cause of women's liberation.

For this tradition nourished over the centuries the slow emergence of the ideal of a civilized politics, a politics of civil conversation, of noncoercion, of the consent of the governed, of pluralism, of religious liberty, of respect for the inalienable dignity of every human person, of voluntary cooperation in pursuit of the common good, and of checks and balances against the wayward tendencies of sinful men and women.

From the perspective of the family ideal, women already played a crucial though indirect role in the public arena as wives and mothers.