Sentences with phrase «of profane»

With this focus on the importance of family dynamics, few of our participants endorsed corporal punishment / harsh parenting (ie, spanking, and use of profane language or yelling when disciplining a child) as a childhood stressor.

In mid-2009, the respondent began his bar admission course (CPLED), but became involved in several incidents of rudeness and use of profane language with CPLED staff.

NJ Rev Stat § 9:6 - 1 may be the source of the rumor (since it was in the news), but that law prohibits «the habitual use by the parent or by a person having the custody and control of a child, in the hearing of such child, of profane, indecent or obscene language».

Through using juxtapositions of the profane and the momentous that are characteristic of advertising, Bishop subverts our conflated understanding of beauty and meaning.

Plakidas explores the bi-polarities of the profane and the sacred; of the circus tent and the church, with self portraits and a number of additional props such as a circus wagon and flying geese, The artists writes: «The devotional object becomes the exhibitionist subject and the site of worship becomes the enclosed space of a child's fantasy».

The word chingadera is repeated in stencils cut from white paint like a long stutter of profane poetry.

(2006), Sarah Lucas's FIVE LISTS (1991) and Ken Price's quasi-phallic Mexican Style Civic Sculpture (2007) all tease out the notion of the profane.

Released from 1989 to 1994, it's three hours of profane, mean - spirited hyperviolence, and it perfectly embodies a time when Japan's direct - to - video anime market surged with sex and violence like a collective id unchained.

The GT - R is great for a quick thrill or to make your passengers blurt out a stream of profane expletives, but as a long - term proposition, it grows tiresome really quickly.

«Fifty Shades of Grey» was refused a release not because of its sex scenes and nudity — which Universal had voluntarily trimmed before submission — but, again, because of its profane dialogue.

Language: The script contains a strong sexual expletive in a non-sexual context along with dozens of profane and crude expressions, mild cursing and scatological slang terms.

Mamma Roma (Pier Paolo Pasolini, 1962), as part of Melbourne Cinémathèque's season, Pier Paolo Pasolini: Poet of the Profane.

Unfortunately, that humor comes in the form of profane, self - referential epithets typically traded between 15 - year - olds while playing video games online, which means if you've actually used bad language in a public setting or are older than 15, the mileage may vary on Wade Wilson's particular brand of irreverence.

The joys of profane working - class humour are never far from the surface in Loach's films, but in The Angels «Share our protagonist's clowning and wise - cracking is allowed to come to the forefront.

If your a fan of profane little geeky teenagers spouting nothing but bad language and dick jokes then this will definitely appeal.

The film contains little if any profanity, most of the profane language is of the English variety and generally considered un-offensive to us on this side of the pond.

A great deal of talk about rape and sexual torture and a great deal of profane sexual terms are used (although this primarily increases the violence and profanity ratings rather then the sex rating here).

Gage survived, but subsequently exhibited profound personality changes, including frequent use of profane language, impulsivity, and anti-social behavior.

The other gender discrimination lawsuit, from 2012, was settled for an undisclosed amount and stemmed from similar complaints of profane insults and abusive behavior reported by Aaron's former bookkeeper, Tracy Ferraro.

By way of examples, consider the substitution of «intercultural studies» for «mission studies»; the deference shown to doctorates from secular universities; the multiplication of courses featuring secular content in preference to theological teaching; and the accolades accorded mission strategies created out of profane proposals.

Demand and work are characteristics of the profane.

But the sacred «center» is an interior depth or a transcendent beyond which reveals itself to be all in all as a consequence of an absolute negation or reversal of the profane, whereas Zarathustra's «center» lies at the very heart of a profane or immanent existence, and it becomes manifest as being everywhere only as the consequence of an absolute negation or reversal of the sacred.

This means that affirming something passionately enough — in this case the full reality of the profane, secular, worldly character of modern life — will somehow deliver to the seeker the opposite, the sacred, as a gift he does not deserve.

The radical Christian calls us into the center of the world, into the heart of the profane, with the announcement that Christ is present here and he is present nowhere else.

But the classical mystical forms of Yes - saying are interior expressions of the metamorphosis of a profane emptiness and nothingness into a sacred totality, a totality of bliss drawing all things into itself, and thereby negating their original and given form.

When we think of such masters of Oriental mysticism as Mircea Eliade, René Guénon, and Hubert Benoit, we are thinking of uniquely contemporary visionaries, masters who have discovered a new way to the sacred through the labyrinth of our profane darkness.

Standing knee - deep in miracles myself, I often glimpse only a world of profane commonness.

Allegiance to such forms leads one away from the only true form of the sacred, that found in the immediate moment and in the midst of the profane.

That which was originally transcendent is now becoming immanent; two formerly separate realms of reality are now becoming one: the sacred is now in the midst of the profane.

Further, the use by either a pastor or a secular counselor of a profane and shocking vocabulary to exhibit his personal «release» is more a sign of lingering infantilism than of maturity.

Your creation of the profane bottom - touching is radical and your creation of the sacred bottom - touching is radical, but they're just not radical enough.

His thought is not secular, and even his call for total affirmation of the profane is for the sake of a new manifestation of the sacred.

He wills the eternal repetition of the profane moment in time, and so looks forward to the future, instead of the past.

What excites me now is that in your very vision of the profane and sacred bottom - touching, in your epiphany of the Eternal in a fragment of time this morning, you touched bottom to your father's knee and felt wholly other all over.

It is perhaps this aspect of the meaning which, on the one hand, assures the recovery of the profane meaning in the religious meaning, but which also, on the other hand, gives its particular hue to the theological concept of testimony.

The «Father» of the Nation, being the United States of America is quoted saying; «The General is sorry to be informed — , that the foolish and wicked practice of profane cursing and swearing, a vice heretofore little known in an American army, is growing into a fashion; — he hopes the officers will, by example as well as influence, endeavor to check it, and that both they and the men will reflect that we can have little hope of the blessing of Heaven on our arms, if we insult it by impiety and folly; added to this, it is a vice so mean and low, without any temptation, that every man of sense and character detests and despises it.»

Nevertheless, even though it is expressive of this profane consciousness, process philosophy is able to speak of God — a God indeed who has surprisingly much «in common with the God of the New Testament.»

Still another, late to appear but seemingly as durable as the rest, is a kind of profane delight in logical clarity and «hard facts.»

A dialectical negation of time and space culminates in a regeneration of Eternity — a renewal or repetition of a primordial Totality — and therefore an absolute negation of the profane is equivalent to a total affirmation of the sacred.

Or, rather, a repetition of a primordial sacred reveals the sacred identity of the profane.

Whether we conceive of religion as a quest for original participation, or as a repetition of an unfallen Beginning which abolishes the opposites by negating the reality of the profane, it is clear that Christianity can not be judged in this sense to be a religion, or at the very least that the Christian faith is finally directed to a non-religious goal.

If so, it would seem to follow that an eschatological faith must seek to abolish the opposites either by collapsing the profane into the sacred or by annihilating the form and movement of the profane.

Insofar as the religious movement of negation is dialectical, its negation of the profane is at bottom an affirmation of the sacred.

When the negative movement of religion is understood as being a reversal of the profane, there is a clear implication that religion acts by way of a backward movement or return, with the inevitable corollary that the sacred is an original or primordial Reality.

The second part of the book is theological rather than critical or historical, and it advances the claim that it is precisely the most radical expressions of the profane in the modern consciousness (Dostoevsky, Nietzsche, Freud, Proust, Kafka and Sartre) that can be dialectically identified with the purest expressions of the sacred.

Insofar as faith in its Christian expression moves through the factuality of estrangement and death, it can never accept a mere negation of the profane.

Paradise appears in the religious consciousness as a dialectical inversion of the here and now of profane experience, whether symbolized in a spatial form as celestial transcendence or in a temporal form as the Beginning or the End.

Yet this movement of the sacred into the profane is inseparable from a parallel movement of the profane into the sacred.

It would occur by means of what Hegel terms «pure negativity» or the «negation of negation,» and it would move through the reality of the profane to a final or eschatological sacred that reconciles the profane with itself.

Consequently, a consistently Christian dialectical understanding of the sacred must finally look forward to the resurrection of the profane in a transfigured and thus finally sacred form.