Sentences with phrase «practices function in»

That being said, the two practices function in the same context with the same aspirations.

Through an investigation and analysis of historical processes, Bodoni draws from archives of literature, art history and music, his practice functioning in an archaeological manner, peeling back layers and tracing collective historie...

Through an investigation and analysis of historical processes, Bodoni draws from archives of literature, art history and music, his practice functioning in an archaeological manner, peeling back layers and tracing collective histories and beliefs down to their roots.

Not exact matches

Monitoring how walloped employees are feeling by weather or cyclical events is one of the functions of measuring workplace mood so closely: by taking the pulse of a workplace and offering feedback, employers can develop happiness - boosting policies and practices (flexible hours in September, for instance, could help parents deal with the start of the school year).

According to the research team the findings offer a sobering reality check: «some normally functioning people may never acquire expert performance in certain domains, regardless of the amount of deliberate practice they accumulate.»

«These practices would stand in stark contrast to forced performance distributions that demand pre-set percentages of «worst employees» and up - or - out promotion systems that require employees to be fired even when the team is functioning well,» they wrote.

How or even why the practice makes a difference in mood and cognitive function is still impossible to tell.

Below is a demonstration of how a convertible note functions in practice.

Prior to founding of The Value Alliance, Ms. Bloxham devoted nearly twenty years of her professional career in financial services posts encompassing the banking, investments and insurance sectors, holding executive positions at Prudential Financial Services and at Bank One (now merged into JPMorganChase), where she managed strategic, financial, operations, technology, and compliance functions and at KPMG where she ran a global practice.

Panel with leaders from various functions at top tech companies discussing best practices in cross-group teamwork and collaboration.

The market practices chronicled in this white paper show that financial firms and their sales - based financial professionals function as investment advice providers, despite financial lobbyists» legal claims to the contrary.

In their April 2016 paper entitled «Asset Allocation: A Recommendation for Resolving the Collision between Theory and Practice», Larry Prather, James McCown and Ron Shaw describe how individual investors can construct and maintain a low - cost optimal (maximum Sharpe ratio) multi-class portfolio via the Excel Solver function.

«Planned markets are sick markets, markets that are always in crisis, because their most - important social function — facilitating selection between competing pools of capital on the basis of what way of doing things in the real world works best in practice, distinguishing between real capital formers and fools — has been disrupted by the planner's clumsy interference.

As Dr. McGonigal presents various scientific studies that show differences in the brain functioning between meditators and non-meditators, she highlights how meditation practice benefits the practitioner in various ways such as higher pain thresholds and reduced depression.

Steve has specialized in providing executive leadership and best practices in the finance function including accounting, treasury, finance, M&A, planning and procurement.

an operational risk management framework that worked better on paper than in practice, supported by an immature and under - resourced compliance function;

In its final days, Rome still functioned as a great historical framework, but in practice its vital energy had been depleteIn its final days, Rome still functioned as a great historical framework, but in practice its vital energy had been depletein practice its vital energy had been depleted.

For Lindbeck, reading Scripture in a postliberal mode also means that we must take two things seriously: First, our deeply shared traditions in learning how to read Scripture, acknowledging that they already function with authority in the practices we have learned.

And second — and consequently — in practice the interpretation and application of the law become a function of whatever happens to suit the tastes of those who determine cultural values and wield judicial power.

If they are defined in a theological way, how in actual practice is this school's goal to educate persons for «ministerial functions» related to its overarching goal in some way «to have to do with God»?

How does the fact that it is a theological school constrain the concrete ways in which the disciplines function in these practices?

If «education for ministerial functions» is in practice definitive of «having to do with God,» is that not an idolatry of ministerial functions?

On the other hand, if the concrete way this school does «have to do with God» is ordered to education for ministerial functions, is it not then in practice using «having to do with God» for a further, ulterior purpose («educating for ministerial functions»), thus corrupting its proper theological character («having to do with God for God's own sake»)?

Scripture is the primary source and guideline «as the constitutive witness to biblical wellsprings of our faith,» but tradition, experience and reason also function as sources and guidelines, and in practice «theological reflection may find its point of departure» in any of them.

Most of these specialists maintain their relationship to the church even though they may be functioning in specialized counseling centers or in private practice.

Apparently, the inclusive family ethic articulated in mainline congregations functions more as an identity marker than as a guide to congregational practice.

But if these learning processes have been undergone, through experience as well as thinking, then it is unthinkable that preaching and pastoral care, rightly understood and humbly practiced, can be in fundamental contradiction within the functions of the Christian minister.

If marriage is a sacrament, then the way in which practices that lead to marriage function as liturgies deserves attention.

Further, the way of coping with the new which concentrates on building a self with sufficient strength and resiliency to face the new often moves in the same direction, for the techniques of meditation which are widely practiced today often function in this way.

So for example, in my case and that of other persons whose minds dissociate when we engage in intense / deep spiritual practices like intense / deep prayer, meditation, fasting etc and we hear voices, hallucinate, see visions, experience thought insertions, automatic channelling just like a spirit medium as well as other psychic phenomena (clairvoyance etc), and the mind dissociation makes some persons mentally and emotionally unstable; our minds enter an altered state of consciousness just like those of the Buddhist monks but in our case the altered state of our brains results in psychotic and psychic symptoms being induced (interestingly, some persons who are ignorant of how the human brain functions chalk up these experiences to demonic attack)......... are these psychotic, psychic experiences which persons like myself experience a gift from God as well?

For God's word to be authoritative, it must function authoritatively in practice.

The efficacy of a civilized society, regardless of its apparent authority in the affairs of individuals, is in reality nothing but the cooperative agency of many persons functioning, either officially or informally, to carry on the daily exercise of accepted practice.

Through this function of the divine wisdom immanent in man the whole long story has come about of our groping progress from our brute ancestry, our slow attainment of civilization, and our unceasing outreach for ever better things in thought and practice.

From this perspective one might be willing to tolerate large investments of parish energy in events whose sanctity is obscure, because they are functions needed to escort more obviously Christian practices.

It is important here to point out the difference between identifiable pastoral function and unique pastoral function in the practice of pastoral counseling.

By «pastoral counseling movement,» I mean the several thousand clergy with extensive training in counseling and psychotherapy who practice this function as a major dimension of their ministry.

«Church» as practiced in America today had a valid function in the 19th century b / c it was attuned to 19th century culture.

But in actual practice, especially in the institutional functioning, they are seldom adhered to.

This way of speaking about scripture is rooted in the spiritual practices of the liturgical churches, Childs observes, not «the way the Bible actually functions within the church» — apparently meaning, in this case, the nonliturgical churches.

Additionally, this church practiced «public baptisms» (which usually meant in the tank on the church platform, almost always attended by the church folk) and «private baptisms» (by invitation only — usually in someone's backyard pool, and occasionally in the church baptistry at a time when no other function was scheduled at the church — and always followed by a «party» that included food).

by saying: In three ways --(1) its members must fulfil their moral responsibilities and functions in a Christian spirit; (2) its members must exercise their purely civic rights in a Christian spirit; (3) it must itself supply them with a systematic statement of principles to aid them in doing these two things, and this will carry with it a denunciation of customs or institutions in contemporary life and practice which offend against those principles.In three ways --(1) its members must fulfil their moral responsibilities and functions in a Christian spirit; (2) its members must exercise their purely civic rights in a Christian spirit; (3) it must itself supply them with a systematic statement of principles to aid them in doing these two things, and this will carry with it a denunciation of customs or institutions in contemporary life and practice which offend against those principles.in a Christian spirit; (2) its members must exercise their purely civic rights in a Christian spirit; (3) it must itself supply them with a systematic statement of principles to aid them in doing these two things, and this will carry with it a denunciation of customs or institutions in contemporary life and practice which offend against those principles.in a Christian spirit; (3) it must itself supply them with a systematic statement of principles to aid them in doing these two things, and this will carry with it a denunciation of customs or institutions in contemporary life and practice which offend against those principles.in doing these two things, and this will carry with it a denunciation of customs or institutions in contemporary life and practice which offend against those principles.in contemporary life and practice which offend against those principles...

Hall finds support for his claim that theoria and technological practice, contemplative knowledge and action as the quest for greatness, should be sharply distinguished and separated, in Whitehead's distinction (in The Function of Reason) between the speculative and practical uses of reason, the reason of Plato and the reason of Ulysses (UP 231; cf. FR Chapter 2).

If one accepts the kind of thinking that even the practice of theology must begin at the point of meeting the needs and anxieties of man, then perhaps it could well be said that Ralph Nader could function in the context of a pastor, given that same kind of concern.

Power over nature has always been one of the motives for seeking technical knowledge, linking it in function with the practice of magic in earlier days.

That pattern or movement in the stories about Jesus, that structure, functions something like a «depth grammar» in all enactments of the practice of the public worship of God in Jesus» name, by virtue of which all its culturally and theologically diverse instances bear family resemblances to one another.

Therefore, one function of a university, whether in teaching or research, in classrooms or dormitories, is to assist all of its members, and indeed all of its constituencies, toward that achievement of moral clarity — toward the clarification of the moral issues and alternatives which are resident in the university itself and in the disciplines it practices — which surely is an essential ingredient in all responsible action.

Circumcision, dietary laws, and other Jewish practices functioned as «boundary markers,» and Paul insisted that such badges of Jewishness were now relativized to a common identity in Christ.

The function of theological education in this area is to explore «how theory and practice are related» in Christian praxis.

The distinctive function of theological education in this area is one of interpreting, learning, and teaching how theory and practice are related and ought to be related through the clarification of that kind of justice which can, and ought to, guide praxis.

The form of argument in this presentation has emphasized several specific points: first, that the Asian values argument, as a challenge to the implementation of constitutional democracy, is exaggerated and fails to account for the richness of values discourse in the East Asian region - local values do not provide a justification for harsh authoritarian practices; second, that the cultural prerequisites arguments fail because they ignore the discursive processes for value development and they are tautological, excessively deterministic and ignore the importance of human agency it, therefore, makes little sense to take an entry test for constitutional democracy; third, the difficulties of importing Western communitarian ideas into an East Asian authoritarian environment without adequate liberal constitutional safeguards; fourth, the positive role of constitutionalism in constructing empowering conversations in modern democratic development and as a venue for values discourse; fifth, the importance, especially in a cross-cultural context, of indigenization of constitutionalism through local institutional embodiment; and sixth, the value of extending research focused on the positive engendering or enabling function of constitutionalism to the developmental context in general and East Asia in particular.