Sentences with phrase «of narrative experience»

Her work disrupts the coherence of narrative experience, opening up spaces of humor, absurdity, and poetry while destabilizing relationships between supposedly fixed forms.

Spencer feels that, from a creative standpoint, we need new types of narrative experience — but from a business standpoint, it's getting harder and riskier to commit to those games.

These things all work together to create a different kind of narrative experience, one with its own pacing, characters, plot, and dialogue, separate from the explicit story.

Black Crown is a still - cryptic «infectious new kind of narrative experience,» whose own website states that an author will be revealed some time next month.

Not exact matches

«There is the idea of having a narrative and concept and a level of wit built into the experience of the design,» says Sperduti.

But the bigger notion of having an experience built on a narrative does not.

By being a part of an exciting live experience, they're able to reshape the narrative around their own brand.

With millennials consuming more and more of their media through mobile devices and social platforms, executives at Indigenous Media bet that Snapchat users would warm quickly to the idea of following a narrative story posted in regular installments to social media, as opposed to the traditional theatrical experience.

Trudeau added that it's a mistake to «lock someone into a representative narrative,» and that leadership should aim to «have people share a full range of experiences» from diverse populations if they want to open their capacity to be truly creative.

I think it's a very dangerous mistake to dispense with our present concerns by ignoring the narrative of our stress - testing response to the credit crisis, and concluding that our experience over this half - cycle has been a mechanical reflection of our pre-2009 methods, our present methods, or some perma - bearish disposition on my part.

All of these issues will have some relation to the developing narrative that we are experiencing in the markets:

One of the chief themes of the narrative theology that came to prominence in the Anglo - American world in the late 1980s and early 1990s was the centrality of communal experience to the life of Christ's Church.

the negation of ideology, the political secularization of the doctrine of original sin, the cautious sentiment tempered by prudence, the product of organic, local human organization observing and reforming its customs, the distaste for a priori principle disassociated from historical experience, the partaking of the mysteries of free will, divine guidance, and human agency by existing in but not of the confusions of modern society, no framework of action, no tenet, no theory, and no article of faith, a distrust of the systems and processes of the idol of self and of the lust for power and status, scorn to all approaches of ideology and meta - narrative.

It also places it in continuity with the experiences of the early church, and within the continuing narrative of the development of Christian thought — as people have struggled to make sense of and articulate their lived experience of God — which produced the great ecumenical creeds (with their clear progression of understanding about God, Christ and the Holy Spirit)- and which continues on today.

But unlike earlier waves of feminist theology, in which appeals to women's experience were a wakeup call about women's marginalization, today feminist theologians turn to women's narratives as a source of embodied knowledge.

Plus, can't you see how people might even suspect that person was some kind of an official plant, sent there to disrupt the narrative, infuse insecurity, doubt, and fear in the victims, maybe even arouse sympathy for the rapists, and somehow dismiss their experience?

Her newest book, In Bloom: Trading Restless Insecurity for Abiding Confidence, will help you rewrite the narrative of insecurity and inadequacy that you have experienced, exchanging it for abiding confidence in the One who holds it all together.

We all love a good story because of the basic narrative quality of human experience 22a.

Jaded by experience and suspicious of narrative, we can not credit the secular prophecies of the past two centuries, which divined the end of history in a worker's state or the global triumph of democratic capitalism.

Did he remember something that a survivor of guadalcanal personally experiences and never told anyone and the boy happened to detail this from his first person narrative?

Probably in these narratives we have reminiscences of an experience that would be no less real if the form in which it was told was symbolic.

The elaborate narratives of Matthew and Luke may be the result of legendary or literary development; but that Jesus could speak of his own inner experiences in figurative or perhaps visionary language is shown later by his exclamation when the disciples reported their success in casting out demons (Lk 10:18): «I saw Satan fall like lightning from heaven.»

More obviously than in other parts of the Synoptic Gospels there is much material which is evidently a casting back, in the form of a narrative about Jesus, of the thought and experience of the Church in later years, and of its controversies with opponents.

One can certainly detect, for instance, a growing skepticism toward «modernity» in the form of master narratives and instrumental reason, possibly because Latin America has so often had a painful experience of these narratives and the exercise of such reason — experiencing them from the «reverse side of history,» to use Gutiérrez's apt phrase.

A Christian theology that respects the meaning of the biblical narratives must begin simply by retelling those stories, without any systematic effort at apologetics, without any determined effort to begin with questions arising from our experience.

But to try to develop some general theory of the narrative shape of human experience as a foundation for Christian theology seemed to him «first to put the cart before the horse and then cut the lines and pretend the vehicle is self - propelled.»

The narrative of another person's life experience, especially when it is told as dramatically as Augustine's, holds perennial and intrinsic interest and pleasure for readers or hearers.

David Hall, a longtime acquaintance of Carson who said he watched the two work together, claims that Andrews supplied rough sketches from her experiences in Beverly Hills, and Carson wove them into a fictional narrative describing her exotic adventures with various shamans based on his own knowledge of Native American culture.

Numbers and Deuteronomy complete the narrative, describing the experiences and lessons of the people as they leave Sinai and finally arrive at the edge of the Promised Land.

Though we virtually have to use narrative language, the language of sequential time, to analyze what we mean by an occasion, we must recognize that the basic unit of experience is not a story which can be analyzed into separate sub-events, but a solid unit in its own right, a droplet of time which does not admit further dissection into a story line.

In fact, experience is inchoate even to the subject until it is captured first at the level of mythic expression, much of which is nonverbal, then in mythologies which cast myth into the form of narrative, then in fully conceptualized systems.

We have not an individual identity, but fragments of experience; not the narrative of a life that is in some sense a whole, but a decentered flow of experience.

Frank recognizes the inspiration of Arthur Kleinman, author of The Illness Narratives, who provides an epigraph for the book: «It is possible to talk with patients, even those who are most distressed, about the actual experience of illness....

Narratives are filled with a variety of experiences that need to be interpreted; this is true of Bible stories as well as personal testimonies.

The essence of both Christianity and theology, then, is not propositional truths enshrined in doctrines but a narrative - shaped experience.

On one hand, «life story» versions of theology point to the narrative character of human experience and thereby connect theology to the drama of suffering and hope.

Many scholars have consequently interpreted it as a resurrection narrative which has been read back into the earthly life of Jesus.34 Whether it stems from an actual experience of the disciples, or whether it is a symbolic account of the much more complex spiritual experience of the disciples after the crucifixion, it is very difficult to determine.

Accepting the notion that biblical narratives are the product of many layers of oral tradition, they see scripture as paradigmatic of humanity's interpretation of the experience (there is no such thing as uninterpreted experience!)

But in Niebuhr's view, the narratives of scripture not only render characters and circumstances, they also refer to experienced realities.

Narrative ministry, so to speak, finds no more receptive audience than a group of young people, particularly a group of high - powered, pressured children and adolescents who have not frequently experienced the joy and luxury of having stories told to them.

And television has become our prime story - teller, the creator of the images and narratives which, taken altogether, provide us with a worldview which seriously competes with the real world of direct experience.

And so adequate a transcript of the event itself is this «remembering» community that the Resurrection of Jesus is not a datum of faith but a postulate of the community's experience, and the apostolic narratives of resurrection are superfluous, from the point of men of faith.

Pentecostals who begin with Acts 1:8 often conclude their testimony by inviting their audiences to experience for themselves the Spirit's presence and activity as recorded throughout the Acts narrative, and to continue to expand the early Christian story into — as it were — an additional chapter of the book of Acts.

It is analogous to the experience of Lazarus, the Beloved Disciple in the narrative world of the Fourth Gospel.

Whether it be Wieman's general appropriation of James's «knowledge by acquaintance» in Religious Experience and Scientific Method, Meland's «appreciative awareness,» or Loomer's more narrative forms of gathering evidence, each purports merely to describe, but then evinces that the description is driven by rather specific personal and / or contextual definitions of what counts as religious eExperience and Scientific Method, Meland's «appreciative awareness,» or Loomer's more narrative forms of gathering evidence, each purports merely to describe, but then evinces that the description is driven by rather specific personal and / or contextual definitions of what counts as religious experienceexperience.

It is through the re-reading and reappropriation of texts from the early period of the formation and quest for identity of the church that one can reclaim, question, and integrate the experiences of women, recognising that - then as now - the «universalizing effect of the Christian master narrative... concealed the subaltern status of many of its characters.»

As in the narratives of Jesus» baptism (Mk 1:10 - 11 and parallels), his words here may refer to a mystical experience, or they may express symbolically his certainty of Satan's downfall.

This type of experience, suggested not only in Paul but in some of the Gospel narratives, (E.g., Matthew 28:16 - 17; Mark 16:9 - 12) may have been the beginning of the conviction that Jesus was not dead but alive, and the more physical representations of the disentombment may have been an aftermath, caused by the insistent belief of the Jewish - Christian mind that resurrection was of necessity involved in life after death.

Although Metz views the categories of narrative and memory as essential for Christian solidarity with the world, his categories refer primarily to the collective experience of the church universal expressed in theological terms (memory of the dead, apocalyptic hope, etc.).

To the degree that members of oldline Protestant denominations participate in this reinstitutionalization of society and in the consequent erosion of deep values, their loyalties will be dispersed over a number of different social worlds, they will exist without what JeanFrancois Lyotard has termed a societal «master narrative,» and they will surely experience lukewarmness with respect to traditional faith.