Sentences with phrase «of traditional ways of life»

The nobility and primacy of virtue — in other words, the realities at the foundation of a traditional way of life — are best learned through experience.

Violent processes of enclosure robbed peasants of their traditional way of life and subjected them to new humiliations and cruelties in the factories.

There is the economic one, which pits the idea of a traditional way of life in a rural town (farming) with the influence of industrialism and the promise of an economic boom that having a big business enterprise in the area could bring.

There the bookmobile's presence sparks a feud between those who favor modernization and those who fear the loss of the traditional way of life in the African bush.

But should you wish to be a little more adventurous on your trip, then it is possible to rent bikes to allow you to make relaxing journeys to some of the more remote areas such as Klong Son, Salakphet and Salakkok where you can see more of the traditional way of life.

Home to more than half of the local population, this place offers visitors a glimpse of the traditional way of life.

Not exact matches

We live in a society that has become immune to traditional forms of advertising so be on the lookout for new and creative ways to market your brand.

It probably won't make Wynne any more popular in Harper's eyes, and will be one more reason for him to avoid meeting with her, but it could also be the first shot in a Supreme Court challenge of the legislation, which could conceivably be much faster - tracked than it would be if we had to wait for a Charter challenge the traditional way, which could conceivably help save lives, going back to the thrust of the Bedford decision in the first place.

The major difference between traditional universal life and indexed universal life is the way the interest is calculated and credited to the cash value of your insurance policy.

Ron Dreher calls it the Benedict Option as he believes it is time for Christians to copy the fifth - century monk St Benedict and pursue a «communal withdrawal from the mainstream, for the sake of sheltering one's faith and family from corrosive modernity and cultivating a more traditional way of life».

Yet the implication is that our government and way of life have a monopoly on truth — an attitude characteristic of totalitarian states, not one embodied in traditional American values.

• Traditional liberals, writes our friend Robert P. George, have promoted their views as a way that people holding conflicting comprehensive doctrines» «an integrated set of beliefs about the human good, human dignity, and human destiny»» can live together.

They require us to carve out broad protected spaces for traditional culture as such — for a way of life, not just a set of beliefs.

Only such communities can embody for the broader culture the large, capacious vision of the good made possible by moral restraint and traditional ways of life — the vast and beautiful «yes» for the sake of which an occasional narrow or stern «no» is required.

Dr. King comments on the thoughts of Lorenzo Dow McCabe who attempted to challenge the metaphysical foundations of traditional Christian theology: If theological reconstruction is to meet the needs of philosophy, scriptural exegesis, and religious experience, thought McCabe, then theology must reassess its traditional theistic assumptions in such a way that it can speak of a God who is capable of relating fully to the contingencies of personal life and historical change.

The mentality that Rauschenbusch deployed to seduce his readers — the turn away from troubling debates about doctrine, the shift from personal salvation to social reform, and the reassurance that progressive disdain for traditional religion was in fact a sign of a more authentic and scientific faith — provided a way to remain Christian while setting aside whatever seems incompatible with modern life.

That Catholicism could be regarded as pacifist is in many ways an odd notion, but the adherents of this position argued that the Second Vatican Council, in calling for the spirituality of the religious life to be expanded among the laity, implicitly extended the traditional non-involvement in war of the religious to all faithful Catholics.

And having done so without the necessity of altering to any degree their social economic patterns, they saw no reason for changing their traditional notions of the federal character of the national government, the benefits of Negro slavery, or the superiority of a rural - agricultural way of life.

There are four affirmations about Jesus Christ that historically have been stressed in Christian faith: (1) Jesus is truly human, bone of our bone and flesh of our flesh, living a human life under the same human conditions any one of us faces — thus Christology, statement of the significance of Jesus, must start «from below,» as many contemporary theologians are insisting; (2) Jesus is that one in whom God energizes in a supreme degree, with a decisive intensity; in traditional language he has been styled «the Incarnate Word of God»; (3) for our sake, to secure human wholeness of life as it moves onward toward fulfillment, Jesus not only lived among us but also was crucified for us — this is the point of talk about atonement wrought in and by him; (4) death was not the end for him, so it is not as if he never existed at all; in some way he triumphed over death, or was given victory over it, so that now and forever he is a reality in the life of God and effective among humankind.

Thomas Merton was one of those rare persons who could step back from the traditional ways of life to see life from a detached point of view, who was able to turn the marginality of life into a presence of importance for the whole church.

While Allen Tate and John Crowe Ransom continued their brilliance as literary critics — the former delving deeper into the personal past exemplary of a whole traditional way of life, while the latter explored the heights and depths of metaphysical abstraction and the linguistic analytics of poetry.

Revolutions in communications and transport annihilate time and distance and invade traditional communities and their ways of life in destructive ways.

It is an attempt to sketch briefly, mostly by way of suggestion, what significance may be discovered, for men and women living today, in the traditional scheme of the «last things» — death, judgement, heaven, and hell.

If it is really to speak to people in their actual lives, it must continually search for new ways of presenting the insights of traditional faith.

Culturally sustained «life worlds» — traditional ways of living — have long been «colonized» (or invaded, or occupied) by different aspects of «the system:» government bureaucracy, large - scale economic enterprise and powerful media combining to control or lives.

While it may largely have gone the way of other traditional patterns of life in a technological world (even in Hawaii), it still offers an energy and wholeness that many seek.

This is the same thing that the traditional church structures attempt to do through a gathered community of believers that meets to celebrate with Word and sacrament the Christian way of understanding and experiencing life.

The traditional way of viewing Scripture is impossible to actually live out.

It's surely in some ways better to have to think than to live in a time a more traditional time when most people didn't give the truth (or the «commitment») of Christianity a second thought.

Another problem: for Indians who hold to traditional ways; the secular does not exist; all of life and everything in it, including material goods, is sacred.

If the theories of a Hobbes, a Hegel, and a Santayana are richer in detail and closer in spirit to the lived experience as it were of query, Buchler's theory is a categoreal challenge to the traditional ways of conceptualizing that experience.

The Bolshevik regime thus tried to build a caricature of modernity through forced industrialization and a frontal assault on the traditional foundations of the Russian way of life: the peasantry, an independent intelligentsia, and the Orthodox Church.

In fighting for the land - rights of the tribal people, Christian missions brought justice to them and also without being fully aware of it, reinforced the central place of land in your traditional way of life.

Leaving aside the evidence that arrives each day from Eastern Europe which seems to show that the opposite is the case, that socialism there has in some sense «frozen» traditional ways of life, there is a more important issue: one wonders if tradition, when purchased and consumed like a commodity, can really play the role which some conservatives believe it must in any healthy society.

The Koran, by way of contrast, is the product of one single mind; not so the New Testament, which has all the variety of the Old, and is a «social» product, a «traditional» book — that is, a book enshrining traditions, letters, anecdotes, revelations, sayings, stories — and its unity is found only in its central affirmations, convictions, loyalties, and the general way of life which it reflects.

When we move in this direction, and focus on comprehensive ways of life rather than on their specifically religious features, we can recognize that, alongside the traditional communities, there are new «ways» that have emerged in recent times.

Although I want to discuss the role of comprehensive systems of value and ways of life in education, my perspective is that of one formed in a traditional religious community.

This was an Order founded in the Netherlands in the previous century, intended to provide a way of dedicating one's life, with the traditional vows of poverty, chastity and obedience but without becoming a priest.

Or, the Christian thing may be construed as an entire ethos, a total way of life complete with the necessary institutional framework, traditional structures of relationships among persons, values, norms, and so forth.

He had the fun of going round with a group of other schoolchildren singing from house to house — the traditional way of earning something to help defray living costs.

The influence has been so great that even when the Islamic people have regained their political independence they have found that a return to the traditional way of life was not possible — even if it were desirable.

Traditional Christianity understood not primarily as a system of ideas but as a shared way of life with caritas at its center, and the historical effects of the manifold failures to enact caritas from the Middle Ages to the present, is one of the book's major themes.

I feel inclined to chime in since I have family members that make carnitas for a living (both in Mexico and here in the U.S.) and wanted to reiterate what a few people have mentioned, the * traditional * and tastier (albeit not very healthy) way to preprare carnitas is to deep fry the cuts of pork in seasoned lard in a large copper pot.

Boomers today continue to be more deliberate with their occasions, which is both a reflection of the stage of life they are in and also a reflection of their preferred one - to - one way of connecting with others through more traditional media and technology.

Having babies gave their family a desire to return to the old paths — to nourish their family with traditional, homegrown foods; rid their home of toxic chemicals and petroleum products; and give their boys a chance to know a simple, sustainable way of life.

Many see kangaroo harvesting as an analogue of free - range chickens and free - range pigs, with the swift slaughter of free - range kangaroos, unaware of danger and having lived under natural conditions, as preferable to the way traditional livestock is handled.

Interestingly, with greater awareness of animal welfare issues, kangaroo meat is the meat of choice for some people who prefer not to eat meat from traditional livestock, including chicken, because of the way many of them are housed during life (feed - lots or other high - density farming) and transported, handled and slaughtered.

My life before Bhumi was in International Public Health and it was here that I saw first hand the disastrous health and environmental impacts of traditional cotton growing with farmer suicides, child labour, pesticide poisoning, birth defects, harmful dyes and toxic water ways.

Trips to the rural communities will become popular, and travelers are likely to be more interested in private guides that teach them about the traditional ways of life.»

Living in Sydney (traditional Rugby League town) I've never watched a game of AFL in my life, and plan to keep it that way.