Sentences with phrase «on modernity»

Executives are facing issues such as ageism in the workplace so when we write a an executive resume, our focus is on modernity and fighting against ageism.

His experiments with media, space, and sound, with the relationship between art and audience, as well as his nuanced meditations on modernity, print culture, and everyday life will come as a revelation to many,» said Kelly Baum, Haskell Curator of Modern and Contemporary Art at the Princeton University Art Museum.

During the mid-20th century, Latin American artists were active in the evolving international discourse on modernity, expanding upon these debates in light of localized conditions...

She has contributed essays and articles to Theory, Culture and Society, Afterimage, journal of visual culture, Art India, Broadsheet among others, and is co-editor of a forthcoming issue of Third Text on modernity and China's cultural politics.

During the mid-20th century, Latin American artists were active in the evolving international discourse on modernity, expanding upon these debates...

During the mid-20th century, Latin American artists were active in the evolving international discourse on modernity, expanding upon these debates in light of localized conditions and concerns.

Writer PANKAJ MISHRA explains why embarking on modernity was such a risky project and how we ended up in an «Age of Anger.»

In the final chapter, on modernity, Wistrich argues that the mechanistic approach to killing made it easier for people to carry out horrible deeds.

This is an area in which there has been a good deal of wishful thinking, rooted in part in the broader aspiration of modern Jews to maintain some link with Jewish tradition, while not stinting in any way on their modernity.

See also July 2009 (on modernity) March 2009 (on husband & wife) and May 2008 (on fatherhood)

My shift from then to now is from a fixation on modernity to the steady flow of postmodern paleo - orthodox consciousness.

The point about Comte's views on modernity is how unexceptional they were.

A better way into Ralph's thought on this is to note that he was the translator of a neglected classic of contemporary French political philosophy, Philippe Bénéton's Equality by Default: An Essay on Modernity as Confinement (2004, ISI; 1997 publication in France).

What is really at stake is a fair judgment on modernity, an assessment, a fine discrimination of both its nobility and ethical allure, on the one hand, and its self - destructiveness, and self - flattening and demeaning tendencies, on the other.

This is the key — the postmodern attack on modernity is right: without God, essences are the will to power.

Not exact matches

What most of us think of today as modern medicine is heavily dependent on an understanding of genetics, but certainly the term «modern» is relative and those who still think a book of myths beats science might consider pasteurization and basic sanitation the height of modernity.

If Bulliet is right (and on this he surely is) that there is a deep kinship between Islam and Christianity characterized by exchange of ideas as much as by clash of arms, Islam should be particularly well situated to absorb Western, Christian modernity on specifically Muslim terms.

The Canadian George Grant had that view of Locke (see his great essay on America and ROE v. WADE) largely because he had already bought the view (from Strauss, Heidegger, and Kojeve) that modernity = technology and America = modernity.

Accordingly, as J. Bottum puts it («Christians and Postmoderns,» FT, February 1994), «postmodernity is still in the line of modernity, as rebellion against rebellion is still rebellion, as an attack on the constraints of grammar must still be written in grammatical sentences, as a skeptical argument against the structures of rationality must still be put rationally.»

Religion would lose out because it lacked the means of development that modernity depends on.

But, even in the fundamental thinkers of high modernity, hints can be found that knowledge requires God: Descartes uses God in the Meditations in order to escape from the interiority where the cogito has stranded him; Kant uses God as a postulate of pure practical reason in order to hold on to the possibility of morality.

On historical grounds, it is inadequate because it takes what is essentially a late medieval view and catapults it into contemporary discussion, in effect ignoring the intervening critique of modernity.

That depends, I think, on whether Schleiermacher's and Hegel's day is over, on whether modernity is wrapped up - on whether, as it was put in one late - night discussion of Pannenberg's work in a gathering of friends and admirers, the Enlightenment was a blip.

There is no chance for mastery in living, by working out what is properly credible on the basis of notions like demonstration, experiential tests, sufficient evidence, and so on» the fool's errands that modernity has sent us on, seeking a kind of legitimation that neither exists nor is needed.

Nietzsche's scorn for «modern ideas» made a profound impression on his admirers: «This book [Beyond Good and Evil],» he said, «is a criticism of modernity, embracing the modern sciences, arts, even politics, together with certain indications as to a type that would be the reverse of modern man, for as little like him as possible: a noble, yea - saying man.»

Modernity is based on reason and freedom, both gifts of God, and there has indeed been much incremental progress in the rational and technical mastery of nature.

From the nineteenth century on, some Muslims have sought to respond to modernity by developing liberal Islamic theologies.

Some say marriage is a dissolving institution, just par for the course in this sea of modernity we're swimming in, and still others seem to hold it on an impossibly high pedestal, as though one's life doesn't begin until one's wedding day: when you find your soulmate, your «other half,» you will have found your ultimate fulfillment, the one who will dispel your loneliness forever.

Or Russell Hittinger's path - breaking «Two Thomisms, Two Modernities»: «The past century and a half of papal teaching on modern times often seems a tangle: any number of different strands — theology, Thomistic philosophy, social theory, economics — all snarled together.

Evangelicalism, in this paradigm, is now no longer a distinct theological tradition (i.e., «Reformation Christianity,» though it tends to be dominated by a «Reformed» articulation of Christian faith) or a particular piety and ethos (as it tended to be in classical evangelicalism) but has become a theological position staked out between conservative neo-orthodoxy and fundamentalism on a spectrum from left to right that is defined essentially by degrees of accommodation to modernity.

I think he and people around him have a sense that the church's pendulum swung too far toward the firm reassertion of Catholic rules and vision of the Church as a bulwark against the turbulence of modernity and so on.

Applied to the question at hand, the debate thus proceeds on the unquestioned assumption that either human beings definitely are naturally religious, and so religion will always persist in human societies, or they are not naturally religious, and so modernity will inevitably secularize people and society as we shed the accidents of our cultural past.

Building on the emphasis on the individual in pietism, moving through Kant, and in this century appropriating existentialism, Lutheranism has too frequently tried to construct in the private experience of justification an area for faith that can not be touched by the challenges of modernity.

If there is hope to be found in this painful political year, it is in the fact that the spell which liberal modernity has long cast over the Christian imagination might finally be starting to dissolve even as technocracy tightens its grip on our everyday lives.

The piety of my youth had been shattered by its encounter with modernity, and I teetered on the brink of total abandonment.

Pentecostals live, in other words, by what George Weigel has called the Iron Law of Christianity in Modernity: Christian communities that maintain a firm grasp on their doctrinal and moral boundaries can flourish amidst the cultural acids of modernity; Christian communities whose doctrinal and moral boundaries become porous (and then invisible) witherModernity: Christian communities that maintain a firm grasp on their doctrinal and moral boundaries can flourish amidst the cultural acids of modernity; Christian communities whose doctrinal and moral boundaries become porous (and then invisible) withermodernity; Christian communities whose doctrinal and moral boundaries become porous (and then invisible) wither and die.

This is one of the points on which Protestants will have to grapple with Taylor's Catholic reading of late modernity.

Even now when the limits of resources and problems of pollution have forced themselves on the attention of everyone, our inheritance from modernity counts heavily against an adequate response.

On the contrary, they agree with his argument that modernity's methodological skepticism logically leads precisely to where he says it leads.

So the Muslims who joined us early on were deeply committed to their faith, but also very aware of the multiple challenges of Islam's relation to Western modernity.»

According to the 85 - year - old pontiff, after considerable prayer and reflection on his physical stamina and mental acuity, he concluded that his declining faculties left him unable to helm the Church's ambitious regressive agenda and guide the faith's one billion global followers on their steady march away from modernity and cultural advancement.

If, however, we examine the condemnations with an eye to the pattern of two Modernisms and two Thomisms, much comes clear — for Pius X had gone back into the mode of making lists of errors, but he focused his attention not on social modernity but on the doctrinal and metaphysical aspects of modern thought.

And yet modernity was also understood as a philosophical and theological system that displaced, or at least threatened, what could be called the praeambula fidei — the «preambles of faith,» which include the truths of natural reason, particularly on philosophical issues close to sacred doctrine.

The summary generalization, which I will then unpack, goes like this: Culturally, we live on the boundary between modernity and post-modernity.

A Choice of Theories Berger was never a Bultmannian in theology, but the early Berger offered a similar account of the corrosive effect of modernity on religious faith.

The fact that the book was published in Yale's Henry McBride Series on Modernism and Modernity adds to the shame of it.

From the exposes of the illusions of modern conscious rationality by Freud, Marx and Nietzsche through contemporary feminist theory, modernity has been forced to rethink its Enlightenment heritage on both reason and.

Lutheranism's one - sided emphasis on the doctrine and experience of justification (though it is not a uniquely Lutheran flaw) has led Lutherans to think they can evade the question ecumenism and modernity have forced to the fore.

Indeed, modernity is very much their friend in this respect because it encourages them to think rationally, to plan ahead, to study, to engage in gainful employment, to strategize politically, and to model their own organizations on the businesses or government agencies in which they work.

I focus on hermeneutics because one way to respond to the crisis of modernity and the ambiguous arrival of postmodernity is to reflect anew on the problem of interpretation itself.