Sentences with phrase «traditional conceptions of»

The facts are still under investigation but it appears that the situation of these women may not have fitted traditional conceptions of slavery because they had some freedom to leave the premises where they were living.

In honor of National Women's History Month, Los Angeles Modern Auctions (LAMA) spotlights five stellar women artists whose potent work and individual practices celebrate womanhood and female autonomy, call into question responses to gender parity, and transcend traditional conceptions of gender identity to address broader issues surrounding diversity, inclusion, and tolerance for all humans.

The jurors wrote in their decision, «Butterly's voluptuous ceramic objects explode traditional conceptions of earthenware art through careful manipulation of the medium, resulting in unconventional forms, colors and surfaces.

Julianne Swartz creates memorable environments by transforming the way we experience a place, subverting traditional conceptions of space.

Gender systems and traditional conceptions of sexuality thus became the core of Bossio's practice.

Riley's early curve paintings from the 1960s, which open the exhibition, shook traditional conceptions of art almost literally: their disorientating contour lines are too much for the eyes and brain to process, so that they genuinely seem to vibrate and undulate on the wall.

It's part of a new breed of game that doesn't quite fit into or traditional conceptions of genre.

Given free rein to create a total experience, Karim used his signature curvaceous forms and lollipop colours to offer a young, enthusiastic and seductive alternative to more traditional conceptions of hospitality.

Cinephilia, like film studies and film criticism, has tended to be torn between two opposing goals: breaking down the barriers between disciplines and traditional conceptions of art, and shoring up its own legitimacy by appealing to those very categories it sought to undermine.

One of the dominant marks of present - day discussion is the revolt against traditional conceptions of all the human loves.

To the extent that traditional conceptions of morality require a recognition of some salutary dependence upon nature, or of insuperable limitations on human self - transformation, science must be understood as an outright rejection of them.

This point of view is relevant to the recent «Death of God» theologies.9 It is possible that the new humanism and the declaration of the absence of God reflects a deep dissatisfaction with the traditional conceptions of God.

Such a program could draw encouragement from either attacks against traditional conceptions of rationality, e.g., foundationalism, normative rationality, and internalism, which replace those conceptions with conceptual relativism, hermeneutics, and so forth (cf. PMN, especially 131 - 212).

Hegelianism was an «absolute» rationalism that left few believing in the traditional conceptions of reason or truth.

Mass immigration has introduced new ethnic and religious loyalties (Arab and Muslim) and provoked nativist responses (white and at least culturally Catholic) that seek to curb immigration, restore traditional conceptions of national identity, and, at their most extreme, precipitate a supposedly inevitable civil war between natives and immigrants.

To sum up, then, Wolf's article is important because it represents a «halfway house» between the traditional conception of a society as an aggregate of actual occasions with the dominant occasion providing the unity for the group and my own contention that every society, whether it contains a presiding occasion or not, possesses an objective unity in virtue of the dynamic interrelatedness of its constituent occasions from moment to moment.

As Lowe puts it, «It is in the highest degree doubtful if the Whiteheadian type of nationalistic method in the field of metaphysics would have developed at all, had not the traditional conception of the scope of mathematics first been transcended» (UW 130f.).

Thus the traditional conception of deity, which we have received from our past, puts its main stress on divine absoluteness or aseity; on divine causative agency as the explanation of everything that occurs whether by direct divine willing or by indirect divine permission with respect to evil done in the world; on divine self - containedness and hence lack of necessary relationship with anything else; on divine impassability, which makes any suffering impossible for God; and on divine moral perfection, with the giving of laws in accordance with which everything should be ordered.

But this «God» is utterly unlike the traditional conception of God as an absolute that transcends man.

The interests of scientists and the theoretical and technological consequences of scientific research have been such that, on the whole, science has become a major contributor to and servant of the traditional conception of power.

The true alternative to the traditional role of the masculine as the active agent who influences is not the traditional conception of the feminine as the passive recipient of the influence.

Size can also be determined by the freedom with which one's love of the other transcends the «in spite of» character of the traditional conception of love and moves toward an unqualified «because of.»

One of the interesting implications of Marx's interpretation of the role of philosophic study is that the traditional conception of philosophy is essentially feminine in outlook.

Those who conceptualize within the imagery of nonrelational or substantive modes of thought, and / or who find it difficult to transcend the traditional conception of power as unilateral, may also be uneasy with the conception of relational power.

It has been a major basis for the traditional conception of order.

The traditional conception of power is inadequate to help us in our possible evolution toward this goal.

In the first chapter we opened up a discussion of what is meant by the term «resurrection», and found that this quickly led us to the traditional conception of the resurrection of Jesus, a view often known as «bodily resurrection», which, with minor variations, has dominated Christian tradition for about eighteen centuries.

The Epistle to the Hebrews lets us see that it was not very long before the relevance of the traditional conception of the Priest as a type of the «Messiah» became evident.

Technology has challenged the traditional conception of a literate person and makes outdated some content traditionally taught in schools (Coiro, 2003; Cope & Kalantiz, 2009).

The exhibition highlights Oiticica as an artist whose impulse to depart from the traditional conception of the artwork, with a constant urge for renewal and experimentation, was working significantly ahead of his time.

Pinelli consistently challenges the traditional conception of painting and enriches the evolving dialogue between art and life itself.

Eight contemporary artists — Willard Boepple, Varujan Boghosian, Garth Evans, Louise Kruger, Gelah Penn, Rachel Rotenberg, Cordy Ryman, and Tim Woodman — as well as the late Irving Kriesberg and Betty Parsons — comprise the exhibition, skirting the traditional conception of free - standing sculpture by affixing work to the wall or building it up the corners of a space; many synthesize object - making with an evident joy of drawing and painting.

When presented with the occasion to opine on the compatibility of administrative tribunals with the entrenchment of judicial power in Labour Relations Board of Saskatchewan v. John East Iron Works, [vii] the position of the judges was unequivocal: the Board's functions represented a «striking departure from the traditional conception of a court» [viii] and were designed instead to give effect to the «new conception of industrial relations», [ix] something that could only be achieved by technocrats familiar with the domain and qualified to «bring an experience and knowledge acquired extra-judicially to the solution of their problems».

Not exact matches

It's not that different from the conception of traditional business — wearing a suit, sitting behind a desk, playing golf after lunch.

Schweitzer's disenchantment with theological conceptions of God and his passionate belief in the reality of human spirituality involved him in a quest that inevitably forced his intellectual and moral concerns to move beyond traditional theism.

Richard L. Rubenstein has had a greater and more immediate impact upon the world of Christian theology than has been effected by any recent radical Christian theologian, and doubtless this is true because, in the words of Langdon Gilkey, he presents the sharpest and most devastating challenge to the traditional or Biblical conception of God.

This traditional Western conception of deity — this classical theism — also teaches that God exists from the divine and of the divine; aseity is taken to be the root attribute of the divine.

One can see recent standoffs in Geneva on so - called traditional values resolutions as manifestations of a conflict between two rival conceptions of human dignity: one, supported by most Western advocates, that focuses on individual autonomy; and the other, proposed by voices from the global East and South, that focuses on traditional understandings of human nature.

Neo-fundamentalists believe they alone are remaining true to the fullness of the gospel and orthodox faith while the rest of the evangelical church is in grave, near - apocalyptic danger of theological drift, moral laxity, and compromise with a postmodern culture — a culture which they see as being characterized by a skepticism towards Enlightenment conceptions of «absolute truth,» a pluralistic blending of diverse beliefs, values, and cultures, and a suspicion of hierarchies and traditional sources of authority.

Mormonism has no authoritative doctrine about how this conception occurred, but placing the origin of at least some aspect of Jesus» body in God the Father seems to deny the traditional teaching that Jesus was conceived solely by the power of the Holy Spirit.

everything in the universe evolves, not only life forms but also memes, Religion is a meme so it also change in conformity to its era or time of its conception as faith.Because in pre scientific times thousands of years ago, the scientific method of approach or philosophy has not existed yet, myth or merely story telling is considered facts, The first religion called animism more than 10,000 years ago believed that spirits or god exists in trees, rivers, mountains, boulders or in any places people at that time considered holy.hundreds of them, then when the Greeks and Romans came, it was reduced to 12, they called it polytheism, when the Jews arrived, it was further reduced to 1, monotheism.its derivatives, Christianity And Islam and later hundreds of denominations that includes Mormonism and Protestants flourished up to today.So in short this religions evolved in accordance to the scientific knowledge of the age or era they existed.If you graph the growth of knowledge, it shows a sharp increase in the last 500 years, forcing the dominant religions at that time to reinterprete their dogmas, today this traditional religions are becoming obsolete and has to evolve to survive.But first they have to unify against atheism.in the dialectical process of change, Theism in one hand and the opposing force atheism in the other, will resolve into a result or synthesis.The process shall be highlighted in the internet in the near future.

(I put «traditional» in quotes because our conception of what constitutes «traditional» is typically influenced more by our Western, relatively privileged, culture than that of the ancient Near Eastern world in which the Bible was written.)

Mbiti describes the traditional African conception of time by using two Swahili words — «Sasa» and «Zamani.»

To become a church in mission St. Andrew had to let go of clericalism and convert the members into ministers; let go of the myth of size and develop a vision of what a small church can do; move beyond «coffee fellowship» in its conception of worship and food; and leave behind traditional notions of church in order to focus on the congregation's mission on the margins.

This is so because the traditional African conception of human existence is primarily social rather than individual.

Additionally, it has been well documented that a monotheistic conception of ultimate reality is indigenous to almost all of traditional African culture, and that it is highly probable that traditional African theism, like Judeo - Christian and Islamic theism, has its historical genesis in the monotheism of a black pharaoh of ancient Egypt — Iknaton ---- who was the first person known to have popularized the religious conviction that there is one, and only one, god.

In contrast to the classical Western neglect of the beautiful ones, there is the Hartshornean theory of «contributionism» which, like traditional African thought, maintains that, given a social conception of human existence, «the rational aim of the individual must in principle transcend any mere good of that individual» (EA 188).

Whitehead's philosophy requires a broader conception of time, for example, one which will allow for the reality of the past in the present, a concept that the traditional metaphysician would likely judge as intuitively false, leading to the additional judgment that much of human experience is appearance rather than reality, a position which we reject, having come to a greater understanding of Whitehead's metaphysics.

The third root of the U.S. bishops» recasting of the Catholic conception of just war as beginning with a presumption against war was the pragmatic need to find a compromise between proponents of traditional Catholic just war theory and those Catholics who, under a variety of influences, had come to regard their faith as opposing war altogether.

Third, the context has shifted: in contrast to the traditional Catholic conception of the political community, and politics within such communities, as the means of achieving real if limited justice for human life in the world, and a corresponding theory of international relations, recent Catholic thought on war often treats the state as a locus of injustice and the goals of particular states as inherently at odds with the achievement of common human goals, while an internationalism defined in terms of the United Nations system is proposed as the best means to those common goals.