Sentences with phrase «political praxis»

She is interested in art as a meeting ground for political praxis, intergenerational exchange, community building, agitation, and worlding.

Using visual and textual media of physical, digital, found and fabricated states, his work explores possibilities of an artistic practice that intersects with anarchist ideas of social and political praxis, engaging tensions between autonomy and authority while examining thematics of fiction, imagination, precarity, anxiety, urgency, and counterhegemony.

Having looked back at some of the monuments of literary history, the second section takes its charge from the epigraph, «Institutions can not prevent what they can not imagine», and looks forward to the political praxis of the 21st - century's digital future.

He goes one step beyond Machiavelli and just totally blows apart the last remaining shreds of virtue - derived political praxis.

Eminent theologians like Jürgen Moltmann, Johan Baptist Metz, and Eberhard Jüngel, who envisioned eschatological hope as embodied in social and political praxis, were calling on Christians to close their ears to the siren song of immortality - language.

Paradox then does not strike praxis any less than it does theoria, political praxis any less than the praxis of private morality.

Not exact matches

Yet those so insistent on stamping political correctness on the churches and being guided by praxis apparently find themselves more comfortable with the spirits of the age, or the «new age,» than with the paraclete.

Begin with the thought that human development appears these days driven entirely by scientific and technological advances (knowledge) as influencing and influenced by economic, political, and social uses of that knowledge (praxis).

In my book on political theology I noted some differences between a process approach and a praxis one.

A critical challenge of liberation theology is its rooting in local praxis and base communities, and here the main British version has been a multifaceted urban theology which has built on a tradition of pastoral, political and community - building activity in cities.

The Praxis of Suffering: An Interpretation of Liberation and Political Theologies.

As explained in the preceding chapter, at the time that political theology arose in Germany, process theology in the United States was at its furthest removed from a praxis orientation.

Nevertheless, process theology can never adopt this praxis model for theology without qualification.35 Political theologians are right to warn Christians against the temptation to be drawn into abstract thought for its own sake in a world characterized by starvation and oppression, and thought that lacks relevance to the salvation of the whole world is a luxury the world can not afford.

That is, Rauschenbusch would have denied that politics, or for that matter a political economy that put production and distribution in the hands of the state, could be «the comprehensive and decisive sphere for Christian truth or praxis» without bringing tyranny with it.

’42 Indeed, women from all three continents, Africa, Asia and Latin America, say that «In the person and praxis of Jesus Christ, women of the three continents find the grounds of our liberation from all discrimination: sexual, racial, social, economic, political and religious... Christology is integrally linked with action on behalf of social justice and the defense of each person's right to life and to a more humane life.43 This means that Christology is about apartheid, sexual exploitation, poverty and oppression.

For instance, in its first years, liberation theology was conceived as (second - order) reflection and discourse based on a (first - order) praxis of liberation from oppression, especially from social, economic and political injustice.

Practice (or praxis) is central to liberation theology; such theology seeks to be part of the historical political project of liberating the oppressed.

Mark Kline Taylor teaches at Princeton Theological Seminary and recently wrote Remembering Esperanza: A Cultural - Political Theology for North American Praxis (Orbis).

Thus we find examples of the just war tradition in theorists of the law of nations and in positive international law; we have a form of this tradition in modern military codes, rules of engagement, and praxis; and two of the most important theorists of just war over the past forty years have been the Protestant theologian Paul Ramsey and the political philosopher Michael Walzer.

The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.

The distinction Gutiérrez makes shows that he is applying the same praxis - oriented approach to theology I advocated in a different religious and political environment.

I have argued that theology and theological education must be conceived as a transformative discursive praxis that critically reflects on the concrete historical — political configurations and theological practices of Christian communities which have engendered and still engender the exclusion and dehumanization of «the others» of free born, educated and propertied men in Western society.

For them, the approach to sacred mystery is inseparable from a transformative praxis in the world of political, social, and economic existence.

Apropos Father Maciej Zieba's «The Liberalism that We Need» (February): Liberalism and the Industrial Revolution gave the common people the franchise, which enabled them to gain the freedom that we possess in praxis today - political, economic, and ideological.

As the «revolution» subsequently petered out — perhaps as much because of the lack of any real praxis among its firebrands as because of the tendency of the establishment to co-opt some of its slogans and platforms — its place was taken by a quest for greater metaphysical truths overarching the merely political.

This, anxiety has sapped the courage of Christians to take new steps, encourage the development of new, alternative forms of Christian praxis and to make new religious and political experiments.

Scotus has very nearly revived Aristotle's notion of praxis, with the glaring difference that because Scotus does not define praxis by reference to the public realm or the common good it lacks any political connotations.

In this essay, the myth of political neutrality in teaching is critiqued as the author explains how teaching is inherently political and emphasizes the need for teachers to imagine and enact inclusive teaching as liberatory praxis.

For example, the passing scores for the Praxis II English Language, Literature and Composition: Content Knowledge; Government / Political Science; and World and U.S. History tests are set just around the 8th percentile.

Once used to denote «doing», as distinct from thinking and making, today the term can convey associations of political action (praxis), professional activity, discipline or rehearsal, as well as a shift away from the self - enclosed artwork or medium to open - ended actions, series, processes and projects.

Once used to denote «doing», as distinct from thinking and making, today the term practice can convey associations of political action (praxis), professional activity, discipline or rehearsal, among many other things.