Sentences with phrase «social life rather»

The report cited that private school students may have lower incentives to perform well at university and therefore are more likely to invest more effort in social life rather than academic work.

Establish a minority support group or other cultural outlets, since some minority graduate students drop out of graduate school because of dissatisfaction with the social life rather than the intellectual environment.

In the beginning, I felt like it benefitted my partially existent social life rather than her early development.

But in the realm of mobile - first apps, it's encouraging to see social networks attempting to become more of an extension of our social lives rather than a replacement.

Not exact matches

Livestream research shows that 80 % of audiences would rather watch live video from a brand than read a blog, and 82 % prefer live video from a brand to social posts.

Rather, Google's new social - networking endeavor is about trying to gain valuable insights into people's lives and relationships.

Considering Social Security strategies as a household decision rather than an individual one can maximize the benefits for the spouse who lives the longest.

Whether or not there is a heaven, as reward, I would rather strive to a truly higher ideal, than live down to a common «social norm» that degrades us to mere animal status, living for our own pleasure and telling us that our more base desires are good, natural and should not be considered something to be overcome.

To the extent that they are careless about their instruction in the faith, or present its teaching falsely, or even fail in their religious, moral, or social life, they must be said to conceal rather than to reveal the true nature of God and of religion.»

The practical and professional emphasis in the seminary has been in the direction of administration, social work, and ecclesiastical machinery rather than the practical discipline of the spiritual life.

Even Chaplin's recently bestowed knighthood — however much deserved and belatedly granted — sat rather awkwardly on a figure whose greatness lay in his portrayal of a tough but tender little tramp who stood at the bottom of the social order, if not quite outside of it, and who in real life had come from the slums of London.

Sometimes social media allows us to «connect» with people for the sake of connecting rather than for the sake of living — gratifying an urge inside of us momentarily, while preventing us from experiencing true intimacy in its most fulfilling context: real life.

Then the social - ethical task of the church would not be simply to develop strategies within the current political options — though it may certainly include that — but rather to stand as an alternative society that manifests in its own social and political life the way in which a people form themselves when truth and charity rather than survival are their first order of business.

His point is not that we should, or even do, live in everyday reality all the time; rather, it is that everyday reality is a familiar world and yet an arbitrary world, because it is a world constructed of symbols, social experiences, and casual presuppositions.

Beliefs and ways of life, save in respect to certain minimal attitudes and practices without which social life could not successfully be carried on, are matters of private rather than public business.

For a republic, and especially for its democratic rather than aristocratic form, the principle of social life is virtue, which James Sellers has recently paraphrased in more modern language as «willed initiative.»

The teacher is disinterested, yet he is very much a self, for he is a living embodiment of a world rather than an abstract social code or system of morality.

«Change comes, we suspect,» states Wallis, «more through the witness of creative and prophetic minorities who refuse to meet the system on its own terms but rather act out of an alternative social vision upon which they have based their lives.

To the extent that they neglect their own training in the faith, or teach erroneous doctrine, or deficient in their religious, moral or social life, the must be said to conceal rather than reveal the authentic face of God and religion.»

Neidhart concludes that as long as confirmation is «closely connected with social prestige, this period of life is certainly not the most favorable for a public declaration of faith and the ceremony related to it should rather remain without a vow.»

Rather than giving up when our hard work fails to result in perfection or to accomplish our goals, we are able to see that improvement in justice or compassion or social conditions can make a difference in the lives of our fellow human beings that really matters.

Press almost any of the great social and moral disputes in our public life and, usually sooner rather than later, the argument turns to abortion.

Although sanctification in the life of communities and social institutions is not so clearly defined an experience as it is in the individual, Niebuhr said that old forms and structures of life may be renewed rather than destroyed by the vicissitudes of history.

Can we make our social environment — especially our deteriorating inner cities — places of life and growth, rather than misery and despair?

At the moment I think, we might rather try to be life - giving in some other sense, as looking for some kind of project or social work we can do together (as I think it is very important for a relationship to not just focus on each other forever).

But the soul, or rather each occasion of its life, like every other actual occasion of experience, is relational or social in its essence.

They are, rather, contingent categories of social analysis that grew out of early modern distortions of the spiritual and the temporal as understood and lived in the Middle Ages.

«In the world in which we now live, with fears about «The Other» - whether that be Sunni, Shia, Jew, Christian, Yazidi, Hindu or Buddhist - stoked and spread through social media, and amplified by those who would seek to suppress understanding, rather than promote it, there is an urgent need for calm reflection and a genuinely sustained, empathetic and open dialogue across boundaries of faith, ethnicity and culture.»

The Holy Synod of the Russian Orthodox Church has felt sometimes the WCC has not placed its thinking on the social content of salvation solidly within the perspective of the ultimate goal of salvation... the eternal life in God, «with the result that appropriation of eternal life is made to depend on social conditions rather than social conditions on the appropriation of eternal life»; and the Ecumenical Patriarchate has warned us that in «turning towards the anguish of the man today», the WCC must not forget the basic truth that man sees himself as hungering for an answer to a basic question over and beyond his acute interest in the most vital socio - political problems of the day.»

Rather the Universal Declaration's affirmation of rights to social security, to work, to rest, to an adequate standard of living, and to education are rooted in religious values and in the tenets of social democracy.

This is neither a sentimental platitude nor a rigid doctrine, but a plain observation regarding the material and social economies that make it possible for us to live in a fully human, rather than bestial, way.

Under the onslaught of the physical sciences, the life sciences, the social sciences, and the philosophical thought processes that accompanied them, the religious arena shrank to such a point that the church began to be perceived as no longer a significant influence at all, but rather as a minor institution that could safely be tolerated or ignored.

If the effects of our environment are truly pervasive, then not only do the poor have a solid excuse for spurning a life of exertion and deferred gratification, but the prosperous are entitled to rationalize indifference to the poor as a result of their social conditioning rather than any moral failings.

This association apparently arises from the fact that Browning's interest in social dynamics primarily concerns not processes internal to congregational life, but rather the operations of the larger society within which congregations are located.

It is rather that the Word and the church will be interpreted to them as God's will for the freedom of man to live a human life, to fight against the demonic forces of his own nature that seek dominion over social as well as personal life, to order his life by structures of love and justice relevant to the conditions of society.

«Social location» — your own life context — is not something to be denied or eliminated, but rather to be acknowledged and consciously brought into the interpretation process.

Vice-President K. R. Narayanan, in his recent speech at the Indian Institute of Social Sciences, Delhi, spoke of Indian society even now as a «coexistence society» rather than a single society;» he defined coexistence society as «many groups, castes and religions living together but interacting among each other only at the margin».

This is particularly important in the light of the fact that current democratization processes (the «new world order» processes) tend to delegate important areas of social life to private rather than to public control and accountability.

Within such a paradigm we would begin to analyse an issue such as media and violence in terms of its effects first on the broader symbolic environment that is needed for constructive social life, rather than just on isolated and selected individual actions.

Vice-president K.R.Narayanan in his recent speech at the Indian Institute of Social Sciences, Delhi spoke of Indian society even now as «a «coexistence society» rather than a single society»; he defined coexistence society as «many groups, castes and religions living together but interacting among each other only at the margins».

True holiness does not mean a flight from the world; rather, it lies in the effort to incarnate the Gospel in everyday life, in the family, at school and at work, and in social and political involvement.

It is, rather, the horizon and criterion of individual and social life, including the life of the church.

Again, in the life sciences and in the social sciences much knowledge has been accumulated, but the function of such knowledge is not to extinguish the demand for research but rather to provide the basis for vast new explorations into the questions suggested by such knowledge.

Emphasizing the fact that being vegan is a means to an end rather than an end in itself, I address all aspects of living healthfully and compassionately, including food, cooking, nutrition, ethics, animals, family dynamics, food politics, and social psychology.

I was in my first year of grad school, and, if you'd told me I'd eventually be making a living baking stuff like cheesecakes rather than doing what I in school for (social work) I'm not sure how I would've reacted.

The focus of this model is on healthy social, physical, and emotional development and the integration of athletics with a child's life (rather than the other way around).

The two high school friends reunited in 2010 with the common goal to redefine screentime: to create media for kids that would benefit (rather than harm them) and help promote lessons that lay the social - emotional foundation essential for a happy, healthy life.

In this economy, I see this as a social issue of serious impact — the big retail giants are getting richer by manipulating information sources to support their casues, rather than provide facts that could really help inform people and change lives.

Rather than confessing, I posed as someone living up to her un-feminist praise, occasionally sharing photographs of myself on social media, smiling with the baby in a sling.

We'd rather live in a world in which major social measures weren't all stuffed into a take - it - or - leave - it legislative monstrosity.