Sentences with phrase «of natural cultures»

I use a homemade ginger bug in this recipe as it gives both the flavor and carbonation, though any type of natural culture could be used.

Not exact matches

In his book The World in 2050: Four Forces Shaping Civilization's Northern Future, Laurence Smith, a professor of geography and earth and space sciences at UCLA, argues that we're about to see a productivity and culture boom in the north, driven by climate change, shifting demographics, globalization and the hunt for natural resources.

The state has many of the traits that employers often seek: a highly educated workforce, abundant natural resources and a vibrant culture.

Over the years, our line of men's shaving products has become a staple of Italian culture, and evolved to feature natural - based formulations without mineral oils or artificial colors.

We give people the natural fuel they need to be at their very best, from protein - packed milk and cultured products to the boost of ready - to - drink coffee.

The beach has always been a natural draw for those moving to Florida, and its culture of sun and surf has certainly been an appeal for tech - entrepreneurs as well.

The funny thing about people saying their faith isn't shaken is that these are the same people who will often look at other natural disasters in foreign countries and say God is punishing these people, or that something bad happened because of some aspect of the culture that God disapproves of.

I'm looking to simulate a world where everyone does this with out even questioning it and it just becomes baked into the culture and part of the natural experience of life.

Not that I would dream of rehearsing the controversy again; but I will note that, at the time, I took my general point to be not that natural - law theory is inherently futile, but rather that its proponents often fail to grasp just how nihilistic the late modern view of reality has become, or how far our culture has gone toward losing any coherent sense of «nature» at all, let alone of any realm of moral meanings to which nature might afford access.

We understand now that this is a natural phenomenon resulting form the way in which fungal spores distribute themselves, but prior to scientific understanding of fungal reproduction, various cultures concocted supernatural explanations.

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.

A third would be common thread from shamanistic cultures to religions of today is the notion of a spirit; that every natural thing also has a spirit.

Capitalist culture must lack «the simple and natural harmony and beauty of the old culture — culture in the true, literal sense of the word.»

General education, the basis of culture, should be compact of material which will enter into the habitual lives of its recipients, a doctrine which applies alike to language, literature, history, natural science, and to mathematics.

When the prospect of a helpful superhuman power is present to human minds, through culture, socialization, revelation, or some other means, it is quite natural for us to appeal to this power to help avert or resolve our problems.

Our natural capacities and tendencies must actually be realized or expressed, and a culture - making animal like the human being realizes and expresses them in all kinds of different ways.

To put Genesis on the level of a physical discussion of the natural order is to secularize it — while complaining loudly about secularism in modern culture!

Still, we can justifiably say that human beings are naturally religious — as a matter of real, natural potentiality, capacity, and tendency — while at the same time acknowledging that very many human beings and even some cultures are not particularly religious at all.

On the one hand, there is the thesis of Oswald Spengler, who believed that he had identified a natural law for the great moments in cultural history: First comes the birth of a culture, then its gradual rise, flourishing, slow decline, aging, and death.

Spengler argued his thesis with examples culled from the history of cultures demonstrating the law of the natural life cycle.

Appreciates and prefers women's culture, women's emotional flexibility (values tears as a natural counter-balance of laughter) and women's strength.

It looks specifically at the impact of Jewish beliefs upon the pursuit of knowledge and the role of natural knowledge in encouraging interaction with other cultures and faiths such as Islam during the Medieval period and Christianity during the Renaissance.

Furthermore, the elaborate patterns of culture connected with birth, initiation, courtship, marriage, illness, and death all express responses to the insistent demands of natural existence in particular circumstances of space and time.

But the natural consequences of our culture's contraceptive mentality are clear.

In this context we should like to warn against the snobbery of certain circles who imagine that natural science, technology and social planning have nothing to do with culture, which in their view can only be created by individualistic elites.

What natural science stimulated, industry furthered in the very mode of activity it promoted and the ethos it tended to generate within communities and within culture as a whole.

Most importantly, though, my observations do not concern nature at all, which is inextinguishable and which, at some level, always longs for God; they concern culture, which has the power to purge itself of the natural in some considerable degree.

Bingham is on target in arguing that culture constitutes the fast track of evolutionary development — a track governed by basic evolutionary dynamics, including the «nature bats last» factor of natural selection.

Robert Heilbroner's An Inquiry into the Human Prospect (Norton, 1974) is representative of a certain somber mood that emerges when people reflect on the chances for our culture to overcome its myriad difficulties of population growth, of natural resource and environmental limitations, and of what Heilbroner refers to as the perplexing inability of our civilization to satisfy the human spirit.

But beyond a vague allusion to «getting things right on broader matters of culture,» he offers not a clue about what that something more might be, by what means we might know it, or how it would cure the defects he sees in natural rights reasoning.

For Eliade, this new awakening not only represents the strength of the West but also corresponds to the problems natural to European culture.

In proportion as the spiritual element recovers its natural position at the center of our culture, it will necessarily become the mainspring of our whole social activity.

This body, called culture, necessarily enters into the habitual life of the student, in part via the general curriculum of language, literature, history, natural science and mathematics.

You might notice cultures that live near mountains / volcanoes have their own set of myths that include why a natural disaster like a volcanic eruption would befall them, vs. christianity / judaism that makes no mention of volcanic activity because that culture didn't have to deal with it.

The dominant culture assumes that science provides knowledge, and so in natural science classes fundamental propositions can be proclaimed as objectively true, regardless of how many dissenters believe them to be false.

The first manifestation of this dilemma or contradiction leading to possible mortality is the ecological crisis — the threat which an expanding technological and industrial culture poses to the nature system and the natural resources on which all life depends, including the life of a technological and industrial society itself.

In a manuscript culture... very little exact information is deliberately communicated with the help of pictures, which even when they contain exactly rendered representations of natural objects, tend to be decorative rather than informative in intent.

For like Whitehead and Dewey, Kadushin understood that the concept of organic thinking offered an approach to logic and the foundations of knowledge that was an alternative to the perversions of the sort of blind faith in natural science that had come to dominate the intellectual cultures of the late nineteenth and early twentieth centuries; an alternative that did not attempt to devalue science or replace it with a nonrational mysticism, but which did attempt to place scientific thought into a broader cultural context in which other forms of cultural expression such as religious and legal reasoning could play important and non-subservient roles.

If the doctrine of sin received a strong emphasis in his writings, it was because he was attempting to save modern Christianity and culture from the sentimentality into which it had fallen «by its absurd insistence upon the natural goodness of man.

Finally they transform thought: Members of the contraceptive culture think liberty from the natural consequences of their decisions is somehow owed to them.

But unlike Barth's own attack on natural theology, this school tended to cluster the two foci of theology, reason and revelation, into specific historical cultures.

The naturalistic portion of modern culture strips the self of transcendence and reduces it to a stream of consciousness.12 When man is identified with the natural order, when time becomes everything, when history is self - explanatory, individuality is lost.

As ancient humanity slowly accumulated its knowledge, the early cultures learned to accommodate themselves to the forces and pressures of the natural environment.

Just as we depend for physical existence on the forces of the natural world, so to find meaning, fulfillment and purpose in life, we depend on the culture which continues to shape us, on what we receive from one another and on what we are able to give back in return.

While Maritain sadly failed to go all the way with de Lubac in refusing pure nature, he still opposed Maurras, not only in the name of «the primacy of the spiritual» but also of an «integral humanism» for which the free and natural spheres of politics and culture must be oriented toward supernatural grace if they are to be fully human, just, and legitimate.

To make matters worse, to be «feminine» in our culture, women have tended to deaden the natural assertiveness of their bodies and not allow themselves to enjoy their sexuality wholeheartedly.

Sufficed to say there are many examples of cultures, more past but some present that were / are generally accepting of homosexual practices as normal and natural.

Farrell comments: «In this famous passage, Faust again reenacts the Enlightenment's annihilation of traditional, religious, and metaphysical culture and at the same time curses the results: the mind recognizes itself as a slave of «make - belief,» of «smug» self - delusion; it recognizes the phenomena of the natural world as no more than a source of distraction and confusion; and, given these recognitions, heroism, family life, love, even greed and intoxication lose their allure, nor can the Christian virtues offer consolation.

But we should begin our charitable support by working to preserve the natural family through the solidarity, and charity, that combats the fractioning and isolation of the culture of death.

In fact, when social scientists contemplate the mutually conditioning relations among human development, family structures, law, commerce, and the overall culture, their situation is similar to that of natural scientists trying to make sense of such complex phenomena as the long - range weather or turbulence in fluids.