Sentences with phrase «such a culture makes»

The problem I address is that promoting such a culture makes single women feel more vulnerable.

Not exact matches

So by fostering a culture in which employees can make such a call — the first of Zappos» 10 core values exhorts employees to go «above and beyond the average level of service to create an emotional impact on the receiver» — Hsieh walks away with a hat trick.

Those who take the «mommy track» might make far different choices living somewhere with policies and a business culture supportive of working parents, such as Sweden or Canada.

«The emphasis on sports is part of Kim Jong Un's strategy to construct and highlight more of what makes life fun, such as culture and entertainment,» explained Benjamin Katzeff Silberstein, associate scholar at the Philadelphia - based Foreign Policy Research Institute.

Developing true interest in team - building activities means making such activities a living, breathing part of your company's culture.

Bento boxes are such a huge part of food culture in Japan that it only makes sense that they have an entire quick service restaurant chain devoted to them.

We provide a format for family meetings that is interactive and meaningful in supporting the family's culture, opportunities for multigenerational decision - making practice (such as a multi-gen investment committee), and skills development to enhance listening and communication within the family.

The world - renowned game companies and hundreds of game developers and publishers made statement jointly, and conducted in - depth discussion and cooperation on topics such as digital entertainment culture and new economies.

It makes sense that such intense competitive pressure drives startup founders to pitch their company to prospective hires in ever more grandiose terms, exaggerate how well their company is «crushing it,» and make their company culture sound like the happiest place on earth.

GFI's science and technology department is involved in the development and promotion of the science of plant - based cultured meat, dairy, and egg technologies.33 They are currently focused on core foundational work — making connections with organizations and writing white papers and «mind maps» — and as such they do not yet have a significant track record.34 They have produced Technological Readiness Assessments — documents detailing the current state of technology, and evaluating where more research is needed.35 All the research GFI does is published, so that the industry as a whole can benefit.36 One of their biggest successes over the last year are the presentations that Senior Scientist Liz Specht gave to various venture capitalist firms.

Such a culture simply doesn't have the ability to wave a wand of psychobabble over the Church and make everything right.

Understandably, the frequent recurrence of such unexpected consequences in the secular world as well encourages the pathological fear of all extremisms (not including its own) that marks postmodern skepticism and helps to make what Robert J. Lifton called «Protean Man» look like an indispensable culture hero.

But what do they share with religions such as those embraced by the ancient Greeks, the ancient Egyptians, early native American Indians, or the thousands of other religions made up by isolated cultures not influenced in any way by Christianity or its founding influences?

You are making it needlessly hard, or are perhaps just plain too stupid to understand such a simple fact as: there's no point debunking myths that virtually no one and no one at all with any real clout believes in anyway, but MUCH point in debunking myths that large numbers of people, including powerful politicians, believe should be the guiding principles for the country's entire political culture and laws.

Jewish - Christian rejection of homosexuality can not be, as some claim, a matter of «cultural conditioning,» since on this question it is obvious that Jews and Christians made such a determined, and successful, effort to resist the influence of surrounding cultures.

In making such a choice, Sagan was implicitly acknowledging the creation of new forms of culture in the slice of Christianity that Andraé Crouch also embodied.

Only such communities can embody for the broader culture the large, capacious vision of the good made possible by moral restraint and traditional ways of life — the vast and beautiful «yes» for the sake of which an occasional narrow or stern «no» is required.

We are forever putting conditions and qualifications on the love of God: «If you rid yourself of your racism, if you vote Democratic, if you accept Jesus as your savior, if...» Such conditional, achievement - oriented, self - made - men religion certainly doesn't need Jesus dying on the cross and rising from the dead to make itself plausible and reasonable in an achievement - oriented, you - get - what - you - deserve capitalistic culture.

Such steps will probably make a measurable difference, but they will not make ministry an easy sell in our culture.

Latin America has such a wealth of symbols in part because it is made up of hybrid cultures; it contains a huge patchwork of ethnic and cultural influences and traditions.

While there is room for talking about such a step, one should not ignore the specific contribution made by traditional cultures to the whole process of formulating Christian doctrines.

David Hubbard, for example, in his taped remarks on the future of evangelicalism to a colloquium at Conservative Baptist Theological Seminary in Denver in 1977 noted the following areas of tension among evangelicals: women's ordination, the charismatic movement, ecumenical relations, social ethics, strategies of evangelism, Biblical criticism, Biblical infallibility, contextual theology in non-Western cultures, and the churchly applications of the behavioral sciences.2 If such a list is more exhaustive than those topics which this book has pursued, it nevertheless makes it clear that the foci of the preceding chapters have at least been representative.

because otherwise, america is such a diverse country with such differing cultures, religions, and morals, all valid, that your comment makes absolutely no sense.

By contrast, although Europe has such outstanding figures as Leszek Kolakowski, Hans Maier and Josef Ratzinger, its public culture is dominated by sneering secularists, who set the tone for the rest of the population and can make light work of the average bishop rolled out to confound them, especially in the case of Anglican bishops who share so much liberal common ground.

Indeed, most cultures in human history have generated no such marvel as the modern scientific movement, and even in our own culture, scientifically oriented as it is supposed to be, most people accept the benefits of technology and use the vocabulary of science but do not in fact choose to abide by the disciplines that alone make scientific productivity possible.

The answer is that in such situations of the Mediterranean culture, the king would make sure to provide proper wedding clothes to all of his guests as they arrived (Malina, Synoptic Gospels, 111.

The persistence and growth of the influence of Jesus seem also to be assured by the proven ability of Christianity to survive the death of cultures with which it has been intimately associated and, after a period of crisis provoked by the collapse of such a culture, not only to win a foothold in the new, succeeding culture but also to make a deeper impress upon it than upon its predecessor.

Our resistance to such claims is further increased by the fact that those who are most likely to make them are equipped with nice, neat lists of what God disapproves of — lists that generally reflect the bias of a certain class and culture and that show a special interest in sexual mores, lists that all too often can not distinguish between minor personal failings and major injustices.

In fact, when social scientists contemplate the mutually conditioning relations among human development, family structures, law, commerce, and the overall culture, their situation is similar to that of natural scientists trying to make sense of such complex phenomena as the long - range weather or turbulence in fluids.

It's stories make perfect sense when viewed as adopted and adapted and edited and rre - edited stories from various cultures about various «strong men» heroes and legends and such.

A specialized, urban - scientific culture makes such combinations hard to believe in.

An Emergent definition of relevance, modulated by resistance, might run something like this; relevance means listening before speaking; relevance means interpreting the culture to itself by noting the ways in which certain cultural productions gesture toward a transcendent grace and beauty; relevance means being ready to give an account for the hope that we have and being in places where someone might actually ask; relevance means believing that we might learn something from those who are most unlike us; relevance means not so much translating the churches language to the culture as translating the culture's language back to the church; relevance means making theological sense of the depth that people discover in the oddest places of ordinary living and then using that experience to draw them to the source of that depth (Augustine seems to imply such a move in his reflections on beauty and transience in his Confessions).

We all know that this is made much harder by living in a culture which takes it for granted that in such circumstances they will actively seek a new «relationship», and this attitude is found among fellow Catholics too, as often as not.

Ricoeur there proposes a philosophical analysis of symbolic and metaphoric language intended to help us reach a «second naivete» before such texts.17 The latter phrase, which Ricoeur has made famous, suggests that the «first naivete,» an unquestioned dwelling in a world of symbol, which presumably came naturally to men and women in one - possibility cultures to which the symbols in question were indigenous, is no longer possible for us.

His answer was a fascinating example of linguistic self - deception and, indeed, of the way such self - deception has been made so plausible in our sentimentalized, self - oriented culture: «No,» he said, «After all, I am still always there for my daughter.»

Such devices made the class livelier, evidenced the continuing influence of the Bible on our art and culture, and deepened the students» understanding of the universality of biblical themes.

What really underlay the attack was a massive rage that such modest artistic statements were made in the year of the bypassing of the most expensive ($ 20,000,000) attempt yet made in a genre of film that had outlived the sophistication of our culture and the churches.

Projecting the ideal is the task of culture - making institutions such as the church.

Star Trek has the Prime Directive which directs starship captains to avoid interfering in the development of primitive alien cultures and although it seems to make sense at first glance it's just a fairy tale until we actually find ourselves dealing with such a scenario.

Maximum participation and extended equality call for the participation of people in decision making in former elitist fields such as technology and culture.

It is natural and appropriate to be scandalized that such claims should be made of just these all - too - well - known groups, faithless to their self - descriptions, thoroughly assimilated to the value system of the larger culture in which they live, complacent and at ease, often trivial and banal, subtly using the rhetoric of the faith to sanction their privileges and to obscure society's injustices.

When sexual promiscuity in almost every movie, when television airs homosexual dating shows, when you read the headlines of the magazine covers at the grocery checkout isles — it makes a parent wonder how to raise up Godly children in such an ungodly culture.

Nevertheless, despite the misgivings educators might have about the basis on which such literary choices have been made, it is clear that the new A Level specifications have at least created an opportunity for Catholic culture to be brought back into the curriculum.

Soul - crises such as mine, if experienced within an empathic and compassionate human relationship, within a culture that makes room for them without judgment and condemnation, have the possibility of becoming opportunities for personal growth and transformation rather than dreadful experiences simply to be endured and survived.

Such a picture of how to understand God tends to predominate in cultures that see human life as a cycle replicating the cycles that make the world a unified whole.

Setting that aside, here's the thing: If we are ultimately to make no distinction between genders, then the Kantian imperatives of our contemporary political culture mean that we must ultimately start screening all soldiers (male and female) for pregnancy, for to require only those with female anatomy to undergo such would seem to me to be a sign of cissexism, transphobia, etc., etc., etc..

Or consider the great uproar over Susan Patton's open letter to female Princeton undergraduates warning them that they'd be wise to land a good man while in college, because our culture has otherwise made such a hash of the mating game.

Such a culture can make LGB pupils and staff feel marginalised, and not valued or understood within the school community.»

But Luther's protest was the first to divide the dominant culture in such a way as to make ordinary conformist people think about what true Christianity was.

Perhaps, very few scientists today make such a claim so unambiguously, yet this confidence in science and technology and the instrumental, manipulative use of nature, is very much present in modern culture.