Sentences with phrase «society and culture from»

The radically different forms of art created by the two artists give us an extensive look at today's society and culture from distinguished angles.

For the first time in twenty - five years, Glexis Novoa has made works on paper; these drawings, like the artist's marble works, show Novoa's commentary on society and culture from a miniature perspective.

Minna Salami, founder of MsAfropolitan, a multiple award - winning blog covering contemporary Africa and Diaspora society and culture from a feminist perspective.

Not exact matches

Beth Pickens, Managing Director of Global Consumer and Retail at William Blair, explains how society has shifted from a «need culture» to a «want culture» when it comes to retail.

This exposure to contemporary Asia has created a new bottom - up understanding of that region's cultures and societies, a stark difference from the more distant and top - down view our parents may have had when they were in their 20s and 30s.

For instance, Chinese firms have to be aware of roles of trade unions and labour laws that differ from those in China; be respectful to the diversity and equality that are the reality of Canadian culture and society; and be environment friendly that reflects Canadians value.

In fact, the Tanach is very clear to the Jews that the only covenant they have (and will ever have) is the one pounded out between G - d and the Jews on Mt. Sinai (which, if you read the fine print AND the NT is allowed to be understood / interpreted by designated leaders in the Jewish society; Jesus believed those people to be the Pharisees and told his JEWISH followers to adhere to Pharisee teachings... the Pharisees were the honorable, compassionate end of the theology spectrum in the first century instead of the bad rap they get from a mis - reading of the NT (done generally with no comprehension of Jewish culture or historand will ever have) is the one pounded out between G - d and the Jews on Mt. Sinai (which, if you read the fine print AND the NT is allowed to be understood / interpreted by designated leaders in the Jewish society; Jesus believed those people to be the Pharisees and told his JEWISH followers to adhere to Pharisee teachings... the Pharisees were the honorable, compassionate end of the theology spectrum in the first century instead of the bad rap they get from a mis - reading of the NT (done generally with no comprehension of Jewish culture or historand the Jews on Mt. Sinai (which, if you read the fine print AND the NT is allowed to be understood / interpreted by designated leaders in the Jewish society; Jesus believed those people to be the Pharisees and told his JEWISH followers to adhere to Pharisee teachings... the Pharisees were the honorable, compassionate end of the theology spectrum in the first century instead of the bad rap they get from a mis - reading of the NT (done generally with no comprehension of Jewish culture or historAND the NT is allowed to be understood / interpreted by designated leaders in the Jewish society; Jesus believed those people to be the Pharisees and told his JEWISH followers to adhere to Pharisee teachings... the Pharisees were the honorable, compassionate end of the theology spectrum in the first century instead of the bad rap they get from a mis - reading of the NT (done generally with no comprehension of Jewish culture or historand told his JEWISH followers to adhere to Pharisee teachings... the Pharisees were the honorable, compassionate end of the theology spectrum in the first century instead of the bad rap they get from a mis - reading of the NT (done generally with no comprehension of Jewish culture or history).

In such works as Idea of a Christian Society, After Strange Gods, and Notes Towards the Definition of Culture, he turned away from firmly embedded nails and toward goads.

«It is through the humanities principally,» says Coughlin, president of Gonzaga University from 1974 to 1996, «that the culture, values, and moral principles of the Judeo - Christian tradition are kept alive in Western society.

In worship, art, architecture, literature, communal life, language, beliefs, moral values, models of a virtuous life, views of the past, the persistence of an aristocratic culture» in all of these aspects of life, a profound and far - reaching transformation of the society was underway, and the book would have benefited from greater attention to at least some of them.

We are seeing several foundational truths from Genesis 2 about how to understand life, theology, Scripture, society, religion, and culture.

Religious liberty is plainly essential for the endurance of our free society and for the protection of the rights and freedoms of the many millions of Americans who dissent from the caustic Gnosticism that increasingly dominates our culture.

For nearly a half century after the Second World War, the cohort of babies born between 1946 and 1964 profoundly transformed American culture and society» from parenting styles and media consumption to attitudes toward government and authority and sexuality.

«A higher religion imposes a conflict, a division, torment and struggle within the individual... we escape from this strain by attempting to revert to an identity of religion and culture which prevailed at a more primitive stage; as when we indulge in alcohol as an anodyne, we consciously seek unconsciousness» (Notes, p. 68) Typically, Eliot did not attempt to lessen the strain; rather, he saw the church as the «salt of the earth,» affecting society at its deepest levels.

But is it appropriate to accuse fundamentalists of a totalitarian impulse simply because they envision a mode of life, emanating from religious principles, that embraces law, polity, society, economy and culture?

«and the any way was the Jewish removed from society culture and their business practices that were damaging the German economy from recovery after Versailles Treaty... would that have been a better excuse for Hitler wanting to kill the Jews?

In the Christian Institute for the Study - of Religion and Society there was an open discussion about a proposal that since Christ transcended not only cultures but also religions and ideologies, the fellowship of confessors of faith in Jesus as the Messiah should not separate from their original religious or secular ideological community but should form fellowships of Christian faith in those communities themselves, and that so long as the Law sees baptism as transference from one community to another it should not be made the condition of entry into the fellowship of the sacrament of the Lord's Supper but made a sacramental privilege for a later time (Ref.

They also hoped to build indigenous roots for them in the various religions and cultures of India by reforming them from within and also by legal intervention and developing a composite culture supportive of a State which is common to all peoples living in India equally and a modernized society with dignity and justice for all.

If we think we need to accommodate every special interest and every possible belief, then we lose the sense of community we have from the shared culture and without culture, society can not function well together.

Our Western culture has moved so rapidly in the past half century, our ways of thinking have been so affected by the scientific, technological, and secular advances, that our situation seems divorced almost completely from society as presupposed in biblical and traditional theological thinking.

The consortium describes the Templeton Foundation as having «made up to $ 3 million available for research grants to stimulate and sponsor new research insights directly pertinent to the «great debate» over purpose in the context of the emergence of increasing biological complexity, ranging from the biochemical level to the evolution of life andthe emergence of society and culture.»

So much is this true that the total separation of faith and religion from life and culture became a cardinal principle of a new outlook, now called The Philosophy of Science, the doctrine of which is that nothing is valid in society, in community law, or in educational principle, unless it belongs to the experimental order and can be proven by the senses.

-- As creators and transmitters of culture, it is our responsibility to raise our voices to promote mutual understanding and respect among people and societies whether like us or different; and to demand that people everywhere should be able to respond to the problems that face them, benefiting from basic education, unbiased communication, and relevant information.

It would be difficult to say whether our culture's stress on aggressiveness grew out of an overemphasis on God's power and might or whether the images of God's power and might emerged from a society that valued such strength.

Culture ceases to bubble up in its myriad forms from below and becomes imposed on society from above through big business, mass marketing, and governments.

People from different cultures, societies, religious traditions and regions often use speech that is common to them, so what?

Add to this mix a handful of international students, most likely from a Middle Eastern, Islamic culture or from an Asian society in which people deem it strange to share any religious conviction, and we have an assembly that we could address only if the miracle of Pentecost touched our tongues.

He makes a strong case that the idea of covenant, drawn from scripture and developed variously in different cultures and societies, is particularly suited to support public, just, pluralistic, federalist structures within the church and in the government.

Christ above culture: Christianity brings the culture up to a higher level of fulfillment; culture leads people to Christ, but Christ then enters into the situation from above with gifts which human aspiration can not attain and «draws up» the society to higher levels of social attainment.

Constantly attempting, as he tells us, to bracket from his scientific method of investigation «faith - knowledge» and to «prescind» from the teachings of the church, he nevertheless» in as naive a fashion as one can imagine» fails to bracket the «knowledge» he has imbibed from the political culture around him, knowledge which assures him that our society has been mistaken in its exaltation of the individual.

This false ending comes from the utilitarian philosophy that permeates our society and legal culture.

One was the work of a sociologist, Earl Brewer, who, with the aid of a theologian and a ministries specialist, sought by an extensive content analysis of sermons and other addresses given in a rural and an urban church to differentiate the patterns of belief and value constituting those two parishes.67 The second was the inquiry of a religious educator, C. Ellis Nelson, who departed from a curricular definition of education to envision the congregation as a «primary society» whose integral culture conditions its young and old members.68 James Dittes, the third author, described more fully the nature of the culture encountered in the local church.

Finally, there is increased anxiety concerning climate change — with some environmentalists demonising human beings, consumer - based Western cultures castigating poorer nations for their waste and pollution, and little attempt to think more profoundly about what a more ecologically - aware approach to our world may demand from such societies.

Not just from my audience, but from the traditions, society, culture, church, my own urges, and so on.

If these early followers had been content to withdraw from and forget their relationship to the rest of society, Newbigin says, they would have posed no threat to the Emperor and his power:» [the first century church] would have enjoyed the protection of the law — the same protection which churches enjoy in our modern culture, available for exactly the same reason — namely, that they pose no threat to the ideology which controls public life.»

At what point do the theological affirmations of process theology decisively differ from the common - sense beliefs of traditional Western culture and society?

As we have seen, process thought not only affirms pluralism, which is reflected in our schools, universities, and colleges no less than in our society, but advocates such an attitude of openness towards individuals, groups, cultures, and ideas different from ourselves and our own groups, cultures, ideas that the possibility of increased contrast, richness of experience, of mutual transformation, without loss of integrity, is enhanced.

Take clues from the culture and probe underneath to determine what they tell us about «the state of ethics» in our society.

It is not necessary for certain ideas to have evolved, as is evidenced by other cultures (not to say in any way that they are wrong, however, there are practices that oppose the morals ingrained in us by the society we live in) so could a parent raise perfectly good children without the bible, in this day in age, probably yes, but you must recognize, that much of what they will be teaching will come from their society, adn quite honestly I'm not sure honoring your parents, and not killing are such a bad thing.

But much more commonly, sects are tempted instead to withdraw from the larger society and to reject its culture.

Since that person's force and strength come from within, he or she can grant society and culture their full autonomy.

Just as, in general, good works are distinct from faith and not to be identified with it, and yet are also demanded by faith and not to be separated from it, so justice in its political meaning as right structures of society and culture is both distinct from faith and demanded by it, and hence neither identifiable with faith nor separable from it.

The widest possible adoption of a medical oath that recognizes the sacredness of human life» and recognizes the necessity to preserve doctors from becoming society's paid killers» stands as one of the best and surest ways the medical profession can combat the culture of death.

In all of this, the church - society and church - culture relationships of mainline Protestantism have not changed at all from the situation I described in The Noise of Solemn Assemblies.

In the context of human society, it means that different cultures can learn from one another and be enriched and transformed by what they learn.

But it is precisely the significance of that decade that the irrationalities and horrors of modern history were borne in upon Americans so seriously that for the first time mass disaffection from the common understandings of American culture and society began to occur.

Superimpose on that all the layers that are influenced by culture and society, the expectations and prejudices having to do with gender roles and gender expression, and try to separate those from gender identity.

If I interpret the prospectus of the CMC correctly, the objective of the CMC namely to «impart to men and women an education of the highest order in the art and science of medicine and to equip them in the spirit of Christ for service In the relief of suffering and promotion of health», that is, the idea of a combination of training in professional skills, moulding the technically trained in a culture of human values and motivation, equipping them to utilize technology to serve «with compassion and concern for the whole person», the people especially the weaker sections of society, and giving spiritual reinforcement of that culture by the «spirit of Christ» and the motto «Not to be Ministered unto but to Minister» derived from him, goes back in tradition to the founder herself (Prospectus MBBS Course p. 5).

With the aide of the Spiritual Exercises, which members of the Society of Jesus are required to periodically revisit, a steady stream of Jesuits from nearly every country and background have shaped the culture, politics, and events of their day.

We are learning about women in history, both individual women whose contributions have been ignored or forgotten, and the masses of women in all cultures and periods of history who have had tremendous influence on the evolution of human society, from the invention of agriculture to the «keeping of the faith.»