Sentences with phrase «rather than in women»

Thus, it is not surprising that the vast majority of pregnancies (73 %) occurred in the women who reported having unprotected intercourse rather than in women experiencing method failures.

To put it simply: men tend to invest in other men, rather than in women - led businesses.

Not exact matches

British bank Barclays recently started issuing exchange - traded notes on the NYSE Arca exchange (similar to ETFs, only they are derivatives guaranteed by the bank rather than invested in the underlying securities) that track a Women in Leadership index of U.S. companies whose CEOs are women or whose boards are at least one - quarter feWomen in Leadership index of U.S. companies whose CEOs are women or whose boards are at least one - quarter fewomen or whose boards are at least one - quarter female.

Like Rent the Runway in the United States, the business hinged on the simple proposition of allowing women to rent, rather than buy, expensive attire.

In 2010, as the dust from the financial crisis settled, three women working in disparate parts of the economy noticed that startups in «hard science» (think biology or chemistry rather than tech) weren't getting the attention they deserved from big investorIn 2010, as the dust from the financial crisis settled, three women working in disparate parts of the economy noticed that startups in «hard science» (think biology or chemistry rather than tech) weren't getting the attention they deserved from big investorin disparate parts of the economy noticed that startups in «hard science» (think biology or chemistry rather than tech) weren't getting the attention they deserved from big investorin «hard science» (think biology or chemistry rather than tech) weren't getting the attention they deserved from big investors.

Executives also feared that quotas would result in too many women being appointed because they were the daughters, wives or sisters of prominent men, rather than women who were successful on their own merits.

In many instances, women consider financial success as an external confirmation of their ability rather than as a primary goal or motivation to start a business, although millions of women entrepreneurs will grant that financial profitability is important in its own righIn many instances, women consider financial success as an external confirmation of their ability rather than as a primary goal or motivation to start a business, although millions of women entrepreneurs will grant that financial profitability is important in its own righin its own right.

Rather than coming in two genders — men's and women's — it merely comes in two sizes — bigger and smaller.

And the black women who do make it often end up in support positions rather than the operational roles that lead to CEO jobs.

«Considering that «histrionic personality disorder» is still in the DSM - 5, and that women in general are more likely to be diagnosed with anxiety, depression, and some other mental illnesses by clinicians, I'd say he's stoking the flames of a much larger problem about how our society seems to view women — as having excessive emotional needs that need to nearly constantly be managed or controlled rather than taken seriously.

Also, in the past, women saw their businesses more as providing careers and opportunities to make money rather than as opportunities to cash out.

If a key goal of empowerment marketing is to recognize women as intelligent consumers and communicate to them as such, marketers should use this approach in a way that honors their company's message rather than simply jumping on a bandwagon.

«Thousands of years of men innovating society and a single generation where women start to do better (in school and so forth) and rather than looking at the big picture, we're free to generalize, so long as those generalizations are harmful only to men.»

Another, settled in 1998, alleged that men in the asset - management division mockingly awarded the «pink pump» — a woman's high - heeled shoe — to colleagues who went home to a wife or girlfriend rather than out for beers with the guys.

One barometer he's set begins in a social scenario — in this case a party — where a woman is complimented on her dress choice, and she responds by crediting the luxury designer who made it, rather than the store where she bought it.

Sen. Chuck Grassley argued in an interview published Sunday that getting rid of the estate tax, which applies to about 5,000 largely high - income Americans, would reward those who invest, rather than those who spend their money on «booze or women or movies.»

Rather than assuming that all women or African Americans or working - class whites will respond to the same message, they target individual voters with emotionally charged content — in other words, ads designed to tug on emotional biases.

The figures show a lag in the number of women running companies rather than overseeing them as non-executives.

In 2009, Thiel wrote that women's suffrage had rendered American democracy incompatible with capitalism, and that democracy, rather than capitalism, ought to go.

The #MeToo movement has not caught on in Japan, where speaking out often draws criticism rather than sympathy, even from other women.

If the two bad investment years that wreaked havoc with the woman's money had come late in retirement rather than at the outset, she would have had about $ 2 million at age 95.

The Dove Campaign for Real Beauty, which launched in 2004 and included photos of ordinary women, rather than models, was an early example of the strategy.

They bank their bonuses, and like a soggy woman in a L'Oreal advert, they rationalise that it's «Because I'm worth it» rather than «It's because we can get away with it».

The fall in the number of births to immigrant women is explained by behavior (falling birth rates), rather than population composition (change in the number of women of childbearing age), according to a Pew Research analysis.

Most studies find that it is a harmless stress - reliever which when understood by men and women in relationships enhances rather than breaks them down.

There were two main camps at the time: that represented by Jovinian, claiming that virgins, widows, and married women were all deserving of equal merit, and that represented by Jerome, which said that marriage was merely the lesser of two evils, rather than something positive in its own right.

I would like to hear the story of the women who was actually involved in the event rather than a third party not entirely involved in the situation.

In the context of 1 Timothy the most likely interpretation that takes into account the immediate context is that, rather than abandoning their intended roles by demanding teaching and authoritative positions in the church, women will find true fulfillment through childbearinIn the context of 1 Timothy the most likely interpretation that takes into account the immediate context is that, rather than abandoning their intended roles by demanding teaching and authoritative positions in the church, women will find true fulfillment through childbearinin the church, women will find true fulfillment through childbearing.

Revolutionary feminists employ a variation of the Marxist use of history as an agent of change in the revolution; they assert that history is a means for transformation of the feminine self - image, so that women may increase their self - esteem and actualize themselves fully rather than be suppressed as during patriarchal history.

What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation — appealing the creation narrative — to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws of the Old Testament are treated as irrelevant in one moment, but important enough to display in public courthouses and schools the next; why a feminist reading of the text represents a capitulation to culture but a reading that turns an ancient Near Eastern text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.

Sin - talk proves to be enabling rather than debilitating discourse; it invokes a «powerful sense of hope» that animates women's agency in the world.

Sarah Bessey makes me want to get to know Jesus all over again, but this time specifically through my womanly flesh, embodied as Christ self was embodied, engaging God with the glorious gift of BEING a woman rather than in spite of it.

I have decided that, rather than be someone who denies the existence of the mountain entirely — whatever that represents in the moment — or simply gives up in despair, that I will be a woman who picks up small stones and moves them.

If the cost of addressing these kind of issues is to be wrongly perceived as having misunderstood, as acting in a way that is consistent with a hindrance to women (as in this instance by you) rather than what is actually happening — a combination of life experience and informed opinion acting in a way that is conducive to equality, dignity and empowerment for women then this is a price I am willing to pay for the sake of women's well being.

Rather than liberating women by providing them equal opportunity to develop to the fullest their God - given talents, abilities, and potential, this agenda, in fact, leads to women being demeaned, their lives destroyed and their spirits enslaved.

You see this sort of language a lot in complementarian literature: «real men,» «real women,» «real marriage,» «hardwired,» «programmed,» «blueprint» — as if masculinity and femininity are rigid, set - in - stone ideals to which we must ascribe, rather than fluid expressions of our unique selves.

How is it that today's generation of Christian women are more likely to list a celebrity like Angelina Jolie as their hero rather than a mentor, leader, or female friend in their own congregation?

The goal is to show how scripture, tradition, reason, and experience all support a posture of equality toward women, one that favorsmutuality rather than hierarchy, in the home, Church, and society.

I would posit that, based on the many stories I hear from women who have left evangelical churches, it's far more likely that abuse is flourishing in patriarchal homes and churches where women are given little voice and little recourse; it's just getting swept under the rug rather than named and confronted.

Because women live lives that are considered public property, to be legislated and debated and discussed, rather than merely lived, there's not a woman in the United States who is not facing criticism for her choices.»

Rather than demonstrate how their specific call as women and as religious complements all other roles in the Church, they articulated an incoherent ecclesiology soaked in the rhetoric of contention.

So rather than wearing out my voice in calling for an end to evangelicalism's culture wars, I think it's time to focus on finding and creating church among its many refugees — women called to ministry, our LGBTQ brother and sisters, science - lovers, doubters, dreamers, misfits, abuse survivors, those who refuse to choose between their intellectual integrity and their faith or their compassion and their religion, those who have, for whatever reason, been «farewelled.»

I believe that while the apostle Paul instructed some women not to teach, he encouraged others to prophesy, teach, and lead, and so we have to look at the epistles in their totality and in their context rather than lifting a few verses out to restrict women from preaching the gospel.

1) rather than simply saying «there's no logic in supporting a religion...», it specifies «there's no logic in WOMEN supporting a religion...».

In fact, here is what one commentator said: «Here is a woman who is willing to stay in Persia and sleep with a heathen king, rather than to return to Israel and become the wife of a godly Israelite — she is a schemer and a manipulatoIn fact, here is what one commentator said: «Here is a woman who is willing to stay in Persia and sleep with a heathen king, rather than to return to Israel and become the wife of a godly Israelite — she is a schemer and a manipulatoin Persia and sleep with a heathen king, rather than to return to Israel and become the wife of a godly Israelite — she is a schemer and a manipulator.

When I encountered sexism in the church, altough in my case it was a woman towards a man (me) rather than a man towards a woman, I pointed out the issue in the church and I was blamed.

Rather than women always marrying older men, the age of the husband and wife became closer, and marriages occurred later in life.

ANd in Luke 10.38 - 42 we see where Jesus specifically eschewed the traditional roles for women in Jewish society and said it was a better choice for a woman to choose to be alongside the men in actively participating as he carried out his ministry [rather than listening passively while serving the food to the men as Martha suggested that her sister Mary should be doing.]

It is vulnerable because it lacks «plausibility» in a culture that defines women's identity and story in terms of love and attraction rather than power, thought and accomplishment.

Rather than engage in the illusion of Exodus, feminist theology had to find a symbol that encouraged women in biblical religions to choose how and where to attack the many - headed dragon of patriarchy.