Sentences with phrase «of technological culture»

An authentic humanity, calling for a new synthesis, seems to dwell in the midst of our technological culture, almost unnoticed, like a mist seeping gently beneath a closed door.

Rae seems to revel in the contradictions of technological culture.

Where the martyrs» challenges were overt, ours are concealed; where theirs were mortal to their bodies, ours are lethal to our souls; and where theirs tore them out of their normal life, ours channel our lives between the unquestioned banks of the technological culture.

That awareness has come only in recent years with the destructiveness of technological culture becoming expressly manifest.

Borgnann situates his critique of technological culture within the context of the «information age.»

In church life we talk often of the effects of technological culture.

By mono - culture we mean the undermining of economic, cultural and ecological diversity, the nearly universal acceptance of technological culture as developed in the West and its values.

Not exact matches

Great company cultures can eradicate loneliness, which has ironically become the byproduct of our ever - connected, technological society.

Building a new business takes more than technological skills and creative genius — it needs people, and if you're going to create a great culture as well as a great product, those people need tending to in a plethora of different ways.

While each travel and expense policy must reflect the specific goals and culture of an organization, the most effective ones are sturdy enough to help drive the objectives of the organization while remaining sufficiently flexible to encompass industry changes and technological developments.

We have received notable industry recognition for our entrepreneurial culture, consistent track record of market leadership, technological innovation, and commitment to creating long - term client value.

In a culture that is geared to aggressive attainment and that demands a kind of technological efficiency even in sex, many men are imbued with a fear of relating to women in sex as full equals.

It is, therefore, not surprising that their image of the global village is born out of their references of a technological, industrial culture.

Today's rapidity of change (technological, symbolic, metaphorical, communicative) challenges us to reflect and communicate about faith within changing Church communities in changing cultures.

It involves a common movement into a technological culture but it also entails correcting the inhumanities like State totalitarianism, increasing impoverishment and marginalisation of the majority of the people, destruction of the ecological basis of life and above all the general mechanization of human life already brought about by the misdirected technological advance.

These scientific and technological innovations should spark lively debate and fresh articulations of what it means to be human and what role technology should have in shaping culture.

In this we can again distinguish the scientific and technological changes brought about in modern times, alongside a humanistic culture and the unification of the world under capitalistic globalization.

At a theoretical level, given technological drives and commercial interests, the juggernaut of «the culture of death» seems unstoppable, but there is a widespread and growing measure of intelligent anxiety.

Our Western culture has moved so rapidly in the past half century, our ways of thinking have been so affected by the scientific, technological, and secular advances, that our situation seems divorced almost completely from society as presupposed in biblical and traditional theological thinking.

Despite the hollow moral platitudes offered by countless university administrators, the essential justification for the university is its technological usefulness, its crucial hegemonic role in the shaping of the consumer and the therapeutic culture.

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.

Since then, for a number of reasons (air and water pollution, health concerns ignored and in fact unknown by scientific medicine, ecological issues), this questioning of the omnicompetence of the scientific method to uncover the truth, and of the creative value of technological «progress,» has deepened and spread and now penetrates much further into the culture as a whole.

Corresponding to this new sense of the ambiguity (not the invalidity or inutility) of the scientific and technological base of the culture has come what could be termed the reappearance of the religious.

Unless that technological, industrial establishment is radically controlled — thereby effecting a transformation of vast areas of our political, economic and social life — the culture has a very good chance of destroying itself through increasingly inadequate supplies, through endless conflicts for those ever scantier materials, and through the systems of control and authority necessary to cope with each of these dangers.

In Chapters 5 and 6 we considered the electronic church preachers who have adopted a «Christ of culture» response which uses the techniques of the world of the technological era, a world of means that values technique («whatever works is good») over human values.

As the technological era permeates cultures worldwide, the mass media are increasingly employed as a tool of the production - consumption cycle rather than as a resource for the education, information, and entertainment required for the well - being of all people, an element essential to the development of citizens in any democracy.

Her challenge is to academic culture; a more pertinent challenge for most of us is the technological impact of sciences.

Part of our task is to try to understand the ways this technological revolution, and especially the revolution in communications, shapes culture, and it is to that task that we now turn.

People in North America are «interacting with God in terms of a different culture» — not different in location, but different in terms of the radical transformation that has resulted from the technological revolution.

Since the heart of liberalism was its endorsement of the best in modern culture, scientifically based free inquiry, together with its technological benefits, would automatically advance Christian civilization.

Rabbi Abraham Joshua Herschel in one of his monumental treatises on the Sabbath argues that in a technological culture people expend time to occupy things in space.

It is a subject worthy of reflection that the common «culture» we share even now is largely the product of a culture industry, itself a technological achievement whose advent roughly coincides with the completion and consolidation of American continental expansion at the turn of the twentieth century.

Borgmann's earliest book on technological culture introduces the substance of his critique of technology.

There he portrays modernity and the technological prowess of modernity as a spider swallowing up its prey — culture, tradition, and humanity itself.

The church should adapt to a technological culture, selecting the best from all fields of human endeavor.

The influence of Western technological culture has infiltrated the thinking of educated people throughout the world and the categories of secular concepts are used to explain everything from repairing a bicycle to interpreting the scriptures.

I borrow my title from Harvey Cox's well known The Secular City, the aim of which was to map out and defend the relevance of religion for «the post-literate man of the electronic image» (TSC 11) whose urban, technological culture seemed to many so inhospitable for such an endeavor.

Even in such a highly technological society like that of Japan it is reported that there are 81,511 Shinto shrines, 77,186 Buddhist temples and 6,446 Christian churches, well attended by people.22 Second, the strongest defense against the creeping tide of a secular global culture today is based on religions — Hindu, Buddhist and Muslim.

In fact, all religions and secularist ideologies have a common task which unites them, namely the humanization of the modern technological culture through the development of a common post-modern humanism which incorporates the valid insights of all religions, ideologies and the sciences.

Only then can law become an instrument of humanizing the technological culture of the global village and of meeting the demands of social liberation of the dalits, the tribals and the women whether in our separate communities of faith or at large in the country.

Another example of technological optimism is to be found in the writing of Professor Marshall McLuhan and in the work of the Institute of Culture and Technology in Toronto.

Tom Troeger focuses on the mythic worlds created by metaphor, which he terms «landscapes of the heart,» and demonstrates how communal, poetic idiom can speak to an individualistic, technological culture.

Important sociological studies today are showing that the technological cultures of the West, shaped by the secularistic world views derivative of Protestant religious traditions, are dramatically shifting the balance of «intended death» away from homicide to suicide.

This is the very dynamic within modern philosophy of science which was started by Descartes in response to Bacon's philosophy of science and which we think has had very deleterious effects upon Christian culture in our technological age.

Technological change, above all, doomed the fight for decency in American popular culture, as every successive technological innovation weakened the power of regulators, moral and otherwise, while expanding the venues where human weakness could be exploited for fun and profit (mainly the latter).

What is considered inedible varies among users (e.g., chicken feet are consumed in some food supply chains but not others), changes over time, and is influenced by a range of variables including culture, socio - economic factors, availability, price, technological advances, international trade, and geography.

With its strong leading - edge culture of both culinary and technological innovation, the Bay Area community is embracing the event with open arms.

How do parents take care of babies in cultures unchanged by such technological marvels as the clock, the baby bottle, and the baby carriage?

Every day we are experiencing more and more of the repercussions of our Western culture's technological tampering with nature's plan for parenting.

Russia has unfavorable economic factors - the lack of inter-country navigation combined with out of date technological base combined with entrenched culture of corruption means far more relative expenses and greater friction in economic activity and far lower average standards of living (not exactly helped by 70 years of Socialism; but Russia was economically screwed over by the Czars for centuries before that; and by post-Soviet governments after that too).