Sentences with phrase «society life in new»

When Sara Wiborg and Gerald Murphy met and married, they set forth to create a beautiful world together - one that they couldn't find within the confines of society life in New York City.

Not exact matches

We live in a society that has become immune to traditional forms of advertising so be on the lookout for new and creative ways to market your brand.

Ms. Huffington writes about her vision for a society and workplace culture where sleep is prioritized over pushing the limits and burning the candle at both ends in her new book The Sleep Revolution: Transforming Your Life, One Night at a Time.

After successfully silencing the tug boats whose tooting tormented her on the porch of her Riverside Avenue mansion, Mrs. Julia Barnett Rice, the wife of venture capitalist Isaac Rice, founded the Society for the Suppression of Unnecessary Noise in New York in order to combat what she called «one of the greatest banes of city life.»

He was appointed an Officer of the Order of the British Empire (OBE) in the 2007 New Year Honours and is a Life Fellow of the Royal Society of Arts (FRSA).

What we meant to model was the sending of one of our number to be a foreign missionary — to learn a new language, to understand a local culture, to sacrifice the amenities of affluence and to live knowing that he or she is always being watched by seekers — while the rest of us stay here as lifetime local missionaries, learning to speak the language of the unchurched, understanding secular culture, sacrificing the amenities of affluence and living as a «watched» person in a society that is skeptical of Christian spirituality until it sees the real thing on display.

You say, we have all these teachings and society has moved away from these teachings in all kinds of ways; and this creates this incredible tension between New Testament sexual ethics and the way we all live now.

These include: the feeling of deep trust and at - homeness inside oneself, with others, and in the universe; a fundamental respect for self, others, and nature; the ability and the inclination to give and receive love; a lively awareness of the wonder of the commonplace — awe in the presence of a new baby, a sunset, a friendship; a philosophy of life that makes sense and guides decisions toward responsible behavior; a dedication with enthusiasm to the larger good of persons and society.

Paul Tillich in his Systematic Theology would say that «The doctrine of original sin seems to imply a negative evaluation of man and this in radical contrast with the new feeling for life that has been developed in industrial society.»

This lack of an as it were «mobile» clergy may well be damaging for the living presence of the Church in a pluralist society, for such a clergy might be aware of new tasks, and make use of special gifts and contacts due to their former professional and general experience.

Yet as a new generation of Christians heeds God's call to serve «the least of these» in our society, let's stop for a moment and reflect upon our approach to serving with those living in poverty.

To fill the gap left by a weakened church, people are not only experimenting with both new and ancient forms of the spiritual and psychic life; they are searching for religious books that deal with the complex problems of society in personal, direct and simple ways.

Now here's my theory — Islam is one of the newest religions — it is going thru its teenage years when religion is most important aspect of life Mullahs / priests have very high degree of influence in society.

Nils» overriding goal in life is to be further transformed into the image of Christ and to help bring God's new society into this world.

This he did not give and it is good that he did not, for in the changing currents of human society new applications of his way of life must be found for each new age.

We talked to Yancey about his new book Christians in politics and what it looks like to live in grace in a «post-Christian» society.

We misunderstand even the practical / pastoral thrust of the Bible whenever we compare or equate it with the pastoral concerns of an established religion - with the maintenance of the life of parish and clan in a society where there are no longer any challenges being addressed to the powers that be, no longer any new believers coming in across the boundaries of nation and culture, and no longer any new threatening issues needing to be wrestled with on the missionary frontier.

A new U.S. National Commission on the Causes and Prevention of Violence, headed by Milton S. Eisenhower, stated: «Violence on television encourages violent forms of behavior, and fosters moral and social values about violence in daily life which are unacceptable in a civilized society.»

We live in a society of new.

Thus, the primary mission of the church is the proclamation and building up of the church, that new society based in the kingdom of God where an alternate personal, economic, social, and spiritual life - style can be modeled.

A new society had been formed which used these materials in their worship and in their common life, and in turn these demands forged the materials prior to their final, written form.

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.

The secondary freedom in the study of economics consists in the deployment of a variety of models of man and society, in order to gain a wider range of perspectives on the complex events of economic life and to experiment in imagination with new and possibly better ways of directing economic planning.

He started a new project, «Redemption Gate Mission Society,» which is engaged in «bringing a better quality of life» to the city's residents through biblical principles.

No one can read the biblical section without personal profit and spiritual enrichment, nor encounter the five proposed dimensions of a new spirituality without realizing how needed they are in our own lives, our own churches, our own society.

Griffin & Sherburne, New York: The Free Press, 1978, 104) The originality prevents us then from holding that in abstraction from its animal body an «entirely living» nexus is a society.

I live in New Zealand and like yours, it's a society driven by capitalism.

Revivalism brought fresh impulses into student life, rallied the women and young people into many societies, poured out thousands of missionaries, produced new groups to work in the slums, created institutions of mercy and charity.

(Elements and aspects of this new consciousness, its forms and contents, can be found in the following sources: William Braden, The Age of Aquarius (Chicago: Quadrangle Books, 1970); Charles Reich, The Greening of America (New York: Random House, 1970); Lewis Mumford, The Pentagon of Power (New York: Harcourt Brace Jovanovich, 1970); Erich Fromm, The Revolution of Hope (New York: Bantam Books, 1968); Herbert Marcuse, Eros and Civilization (Boston: Beacon Press, 1966); Norman O. Brown, Life Against Death (Middletown, Conn.: Wesleyan University Press, 1959); Ferkiss, The Technological Society; Lynn White, Jr., Machina ex Deo (Cambridge: MIT Press, 1968), and Roszak, The Making of a Counter-Cultunew consciousness, its forms and contents, can be found in the following sources: William Braden, The Age of Aquarius (Chicago: Quadrangle Books, 1970); Charles Reich, The Greening of America (New York: Random House, 1970); Lewis Mumford, The Pentagon of Power (New York: Harcourt Brace Jovanovich, 1970); Erich Fromm, The Revolution of Hope (New York: Bantam Books, 1968); Herbert Marcuse, Eros and Civilization (Boston: Beacon Press, 1966); Norman O. Brown, Life Against Death (Middletown, Conn.: Wesleyan University Press, 1959); Ferkiss, The Technological Society; Lynn White, Jr., Machina ex Deo (Cambridge: MIT Press, 1968), and Roszak, The Making of a Counter-CultuNew York: Random House, 1970); Lewis Mumford, The Pentagon of Power (New York: Harcourt Brace Jovanovich, 1970); Erich Fromm, The Revolution of Hope (New York: Bantam Books, 1968); Herbert Marcuse, Eros and Civilization (Boston: Beacon Press, 1966); Norman O. Brown, Life Against Death (Middletown, Conn.: Wesleyan University Press, 1959); Ferkiss, The Technological Society; Lynn White, Jr., Machina ex Deo (Cambridge: MIT Press, 1968), and Roszak, The Making of a Counter-CultuNew York: Harcourt Brace Jovanovich, 1970); Erich Fromm, The Revolution of Hope (New York: Bantam Books, 1968); Herbert Marcuse, Eros and Civilization (Boston: Beacon Press, 1966); Norman O. Brown, Life Against Death (Middletown, Conn.: Wesleyan University Press, 1959); Ferkiss, The Technological Society; Lynn White, Jr., Machina ex Deo (Cambridge: MIT Press, 1968), and Roszak, The Making of a Counter-CultuNew York: Bantam Books, 1968); Herbert Marcuse, Eros and Civilization (Boston: Beacon Press, 1966); Norman O. Brown, Life Against Death (Middletown, Conn.: Wesleyan University Press, 1959); Ferkiss, The Technological Society; Lynn White, Jr., Machina ex Deo (Cambridge: MIT Press, 1968), and Roszak, The Making of a Counter-Culture.

God's covenant with Noah which asks fallen humanity to establish a society based on reverence for life and a legal justice that protects the innocent human beings from the murderer who is around; and God's call to Moses to liberate the Israelite people from Pharaoh's slavery; and God permitting monarchy with new perils of oligarchy to destroy the more human Tribal Federation to liberate the Israelites from the technically superior Philistines in Palestine; and Paul's doctrine that the Roman State, which he knew had its role in crucifying Jesus.

In other ways also the churches in the New World seem to be «American» or «democratic» and to participate primarily in the common life of the «free society.&raquIn other ways also the churches in the New World seem to be «American» or «democratic» and to participate primarily in the common life of the «free society.&raquin the New World seem to be «American» or «democratic» and to participate primarily in the common life of the «free society.&raquin the common life of the «free society.»

Unless these understandings can be recovered and shared alongside those of the new cultures among us, we will continue to live in a fragmented and brittle society.

The controversy has to do with the «other» kind of Augustinian, the person whose piety can not find expression in a secular society, but hardens into a «new traditionalism» that rejects even Stout's generous terms for religious participation in public life.

Weaver, Sylvester, «Selling in a New Era,» speech to the Advertising Club of New Jersey, 24 May 1955, quoted in William Brody, «Operation Frontal Lobes Versus the Living Room Toy: the Battle Over Programme Control in Early Television,» Media Culture and Society (Beverly Hills: Sage) Vol.

Consider the way the predominantly marketing and consumer society in which most Westerners live has transformed virtually all traditional institutions (governments, corporations, universities) and created new or transformed institutions (the media, entertainment and leisure, professional sports, communications).

Living in societies that provide abundance is relatively new to us.

For readers living in or near New York City: The Catholic Artists Society and the Thomistic Institute present a series of lectures on a Catholic understanding of the Arts.

Although the Black churches led the nation in a moral crusade and the white churches gave significant support, the church has not led in thinking through to a new vision of our life together in a multi-ethnic society.

Secular ideologies which have brought a new sense of selfhood to all communities and the rights of that selfhood for full participation in the centers of power which determine the meaning - content and goals of life in society is also a basic factor in this pluralism with parity.

What's more, the relativist society in which we live ensures that there is an absolutism in this new sexual ethic, one in which there is very little tolerance for any dissenting voices.

Among those who shared this general analysis there was a division between those who placed emphasis on overthrowing the present system as a necessary precondition for the realization of a more human society and those who emphasized the present embodiment of a new style of life «in the pores,» so to speak, of the old society.

In a general sense, one can speak of four areas of struggle: (i) the system of economic exploitation and social stratification (racial segregation, women's working conditions, unemployment and the new legislation of «flexibility and «deregulation); (ii) the ideology (the way of representing the world, social relations, etc.) that justifies the system — the new ideologies of race superiority, the religious legitimation of competition and the so - called free market as the only and sufficient way of organizing human life (iii) the ways in which the consciousness of the oppressed, is led to interject this ideology of domination and to develop a feeling of self - denial and self - devaluation; (iv) the atomization of the society through the weakening and destruction of neighborhood, workers and local cultural manifestationIn a general sense, one can speak of four areas of struggle: (i) the system of economic exploitation and social stratification (racial segregation, women's working conditions, unemployment and the new legislation of «flexibility and «deregulation); (ii) the ideology (the way of representing the world, social relations, etc.) that justifies the system — the new ideologies of race superiority, the religious legitimation of competition and the so - called free market as the only and sufficient way of organizing human life (iii) the ways in which the consciousness of the oppressed, is led to interject this ideology of domination and to develop a feeling of self - denial and self - devaluation; (iv) the atomization of the society through the weakening and destruction of neighborhood, workers and local cultural manifestationin which the consciousness of the oppressed, is led to interject this ideology of domination and to develop a feeling of self - denial and self - devaluation; (iv) the atomization of the society through the weakening and destruction of neighborhood, workers and local cultural manifestations.

Secularization on a global scale is bringing in a new situation in which the Christian community and the secular society within which it lives, must both discover their proper mutual relationships.

Secular ideologies which have brought a new sense of selfhood to all communities and the rights of that selfhood for full participation in the Centres of power which determine the meaning - content and goals of life in society are also a basic factor in this pluralism with parity.

The slogans, «protect water - protect life» and «protect bio-diversity» highlight what has to be done already now for the sake of a new society in the future.

To proclaim the criteria by which the Coming King will judge persons and nations, to exemplify those standards in the church as the new society, and to work for their recognition by the world — these are irreducible aspects of the Christian summons to the forgiveness of sins and new life, and to the lordship of the risen and returning King.

Boulding's book describes the mood of those who are saying yes to the radical changes in our society, yes to technology, yes to all the new and even threatening ways that man is finding to handle the world in which he lives.

Although the Puritans were content to live as part of the British empire and gave genuine obeisance both to Parliament and Crown, there remained an ambiguity and a paradoxical relation between these two central symbols of English society and their function in the center of New England society.

Sometimes they resist because they fear, usually unconsciously, the kind of new responsibilities they may have to take up if women should come to share equally in the wider life of church and society.