Sentences with phrase «traditional concerns in»

Hahn, for the exhibition, continues her investigation with traditional concerns in her figurative painting practices while creating environments of psychological landscapes in the female mind and body.

Not exact matches

They also sidestep some safety concerns, as some parents had been forced to place their child in a traditional cart's basket and place groceries on top of them.

Concerns about such a knock - on effect on Viacom of the decline in traditional cable TV subscriptions deepened last quarter, when Charter Communications Inc moved five of its flagship networks to its most expensive programming tier, a move that will likely result in lower affiliate revenue for Viacom.

On one end of the market, you have traditional banks that are conservative in their approach to issuing small - business loans due to risk and profitability concerns.

The White House has taken the side of traditional retailers in a Supreme Court case concerning the ability of state and local governments to collect sales taxes from online retailers.

A number of concerns have been raised regarding the cryptocurrency and ICO markets, including that, as they are currently operating, there is substantially less investor protection than in our traditional securities markets, with correspondingly greater opportunities for fraud and manipulation.

Tesla is hampered by concerns over its relatively tiny charging network compared with traditional gas stations or charging stations in overseas markets.

The shadow banking industry plays a critical role in meeting rising credit demand in the United States, and although it's been argued that shadow banking's disintermediation can increase economic efficiency, its operation outside of traditional banking regulations raises concerns over the systemic risk it may pose to the financial system.

This form of lending is concerning for three main reasons: Like storefront payday lending, auto - title lending carries a triple digit APR, has a short payback schedule, and relies on few underwriting standards; the loans are often for larger amounts than traditional storefront payday loans; and auto - title lending is inherently problematic because borrowers are using the titles to their automobiles as collateral, risking repossession in the case of default.

I would any who know this, or who know that terrorists not wanting to get caught usually dress to blend in, would not be overly concerned about some prayer in hebrew when they see Orthodox Jews in traditional dress.

America in the 1980s and 1990s was guided by a coalition of profit - seeking corporations and concerned traditional communities, both of which had felt oppressed by a high - handed government.

It was the glaring immorality in the traditional church position concerning homosexuality that drove me to rethinking my views on that subject as well.

The founding fallacy in the new church was a «defective ecclesiology» that provided for governance by a lay majority, dominated under a quota system by minorities and feminists, in which theologians were marginalized and issues of race and gender took precedence over traditional ecclesial and confessional concerns.

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.

Whereas in traditional societies this openness often amounted to somewhat uncritical acceptance of the dominant cultural patterns, today it can also mean incorporation of ranges of concern and action from the prophetic traditions of Israel.

By and large theological schools are still bogged down in traditional academic concerns designed more to produce scholars than strategists.

This is a clever move because in addition to undercutting traditional sexual morality it also suggests that those who are concerned with the topic are acting on some secret ulterior....

Instead of simply stating the law and reacting in panic when it is widely broken, those concerned for traditional moral wisdom would do much better to affirm the high possibility of the life of faithful love, and to understand with love what is happening to people in ghettoes, in college campuses, in the life of the family today.

Russia's Orthodox Christians and evangelicals share concerns over traditional marriage and family; they were among the harshest critics when the US legalized gay marriage in 2015.

More specifically, how do we reconceptualize the three concerns of traditional theology which seemed to call for divine relativity if, in fact, the thesis that God feels the world is not acceptable?

In most cases they have overcome both political fragmentation and government overload by replacing their old governmental bureaucracies with an innovative and effective form of governance: coalitions (composed of business, government, nonprofits, universities, neighborhood and minority associations, and religious groups) that develop a cooperative agenda to improve the city and that assume many of the city government's traditional functions (economic development, long - term planning, educational reform, even care of the homeless), and that also operate like political parties of yore (providing the point of access for new groups and a public realm for discourse, debate, and negotiation concerning matters of the common good).

This effort will inevitably involve individual congregations in difficult decisions concerning the allocation of resources formerly committed to the traditional mission agenda.

Rather, our cultural bias toward work and the Bible's primary concern with God's «work» of salvation have blinded traditional critics to the biblical discussions of play that are in fact present.

More recently, the idea of plausibility structures has been employed in several studies concerned with the question of how American evangelicals are able to maintain their traditional religious beliefs within the secular, pluralistic context of modern culture.

To some extent this tension between concern for the common cause and concern for one's selfish interest was reflected at the theoretical level in the tension between utilitarians and those who held the traditional religious and philosophical views.

The evangelists are genuinely authors, authors using traditional material but nonetheless authors: they write for a definite purpose, they give their work a distinct and individual structure, they have thematic concerns which they pursue, the characters in the story they each tell function as protagonists in a plot, and so on... If the...

Both Sartre and Merleau - Ponty build on Bergsonian along with Husserlian foundations and succeed in answering, to a significant degree the questions surrounding this first concern.77 The second aspect is the metaphysical issue of the concrete relation of the vital and the inert (or being and non-being, if you prefer a traditional vocabulary), including the role of consciousness treated as «a substance spread out through the universe,» to use Merleau - Ponty's description of Bergson.78 In the first aspect we ask what consciousness does and what it experiences or «knows» as a result, while in the second we ask about the relationship between what consciousness is (in relationship to everything else that is) and what that has to do with what it does.in answering, to a significant degree the questions surrounding this first concern.77 The second aspect is the metaphysical issue of the concrete relation of the vital and the inert (or being and non-being, if you prefer a traditional vocabulary), including the role of consciousness treated as «a substance spread out through the universe,» to use Merleau - Ponty's description of Bergson.78 In the first aspect we ask what consciousness does and what it experiences or «knows» as a result, while in the second we ask about the relationship between what consciousness is (in relationship to everything else that is) and what that has to do with what it does.In the first aspect we ask what consciousness does and what it experiences or «knows» as a result, while in the second we ask about the relationship between what consciousness is (in relationship to everything else that is) and what that has to do with what it does.in the second we ask about the relationship between what consciousness is (in relationship to everything else that is) and what that has to do with what it does.in relationship to everything else that is) and what that has to do with what it does.79

Thus in our present situation the hermeneutical problem (how traditional words, concepts and symbols are to be interpreted intelligibly in our cultural present) on the one hand remains the problem for those concerned with the theoretical issues of theology, and on the other the issue of liberation represents the center for those concerned more with the meaning of theology in life and in action.

While I share your concerns and disillusionment with much of what is practiced (or not practiced) in «traditional churches», you don't seriously believe that the «Open Circle» concept is the solution do you?

With respect to the problem of power in relation to human sexual differentiation, I am not concerned to defend either traditional or modern versions of the roles of men and women, or to deny or affirm their distinctive natures, regardless of whether these differences are understood to be inherent or culturally derived.

Out of the concern for personal immortality traditional Christian thought proceeded to construct in imagination a spiritual world in which the blessed enjoy their immortal existence.

We are then very pleased, as part of the debate strongly requested by the Pope, to have stirred up discussion, as exhibited on our Letters page, concerning one particular elephant in the room: namely the Church's traditional emphasis upon the primacy of the procreative end of the marital act.

Using historian Eric Hobsbawm's notion of invented traditions, Howard illuminates the solution that the wedding industry has worked out concerning its central dilemma: «how to persuade consumers to accept new goods and services in connection with a ritual that was ostensibly «traditional» and «noncommercial.»»

So to ensure the return of the spring and to promote a successful and plentiful season he sought to win the favor of the gods concerned, by playing his traditional part in the cultic ritual.

Thus far our discussion of some of the traditional religious ideas in the light of an analysis of religion in terms of actual human experience has not been concerned exclusively with any one religious or sectarian movement.

In The Divine Relativity, Hartshorne develops a similar critique of traditional theism, being especially concerned to deny that all God's attributes must be necessary as well as absolute.

Rather I start with the 1981 publication of a book by an American Jewish rabbi that rocked the sensibilities of Christian pastors across the U.S. and initiated an exciting new dialogue on the problem — in traditional Jewish and Christian thought — of theodicy, and then look back at other earlier contributions along a similar track, concerning a possibly limited God.

Especially offensive, it seems, are traditional Christian versions of such teachings, other than those Christian ethical teachings, such as special concern for the poor, that are already widely shared in the academic culture.

Creation in traditional Christian teaching is generally presented as part of the discussion concerning «God in himself and in relation to his creation.»

But his deep concern for retaining ethical coherence in a postmodern world was also evident, as was his traditional allegiance to Jesus: «In his baptism, his teaching, his healings, his passion, death and resurrection — in all of it, there is a demand laid on us, or an offer tendered, and it is the task of the Christian to embody that offer in his world, being as candid as he can about the difference between Jesus» beliefs and his.&raquin a postmodern world was also evident, as was his traditional allegiance to Jesus: «In his baptism, his teaching, his healings, his passion, death and resurrection — in all of it, there is a demand laid on us, or an offer tendered, and it is the task of the Christian to embody that offer in his world, being as candid as he can about the difference between Jesus» beliefs and his.&raquIn his baptism, his teaching, his healings, his passion, death and resurrection — in all of it, there is a demand laid on us, or an offer tendered, and it is the task of the Christian to embody that offer in his world, being as candid as he can about the difference between Jesus» beliefs and his.&raquin all of it, there is a demand laid on us, or an offer tendered, and it is the task of the Christian to embody that offer in his world, being as candid as he can about the difference between Jesus» beliefs and his.&raquin his world, being as candid as he can about the difference between Jesus» beliefs and his.»

In Whitehead's final position in Process and Reality as reconstructed by Ford, then, the provision of initial aims would be a matter that concerns the primordial nature only, and not the consequent nature, as traditional interpreters have thought for a few decades: «Concrescent occasions prehend only initial aims from God, and these are purely conceptuaIn Whitehead's final position in Process and Reality as reconstructed by Ford, then, the provision of initial aims would be a matter that concerns the primordial nature only, and not the consequent nature, as traditional interpreters have thought for a few decades: «Concrescent occasions prehend only initial aims from God, and these are purely conceptuain Process and Reality as reconstructed by Ford, then, the provision of initial aims would be a matter that concerns the primordial nature only, and not the consequent nature, as traditional interpreters have thought for a few decades: «Concrescent occasions prehend only initial aims from God, and these are purely conceptual.

If Christians and others with religious concern expect to contribute to this redefinition of goals and values, then they will have to go beyond expressing those goals and values in terms of the traditional forms of provincial and protected truths.

They are able to do this in a meaningful way, because they are concerned with the view of the secular world as modified by the latest scientific insights, and they speak religiously without being limited to traditional forms of language.

Members increasingly criticized three aspects of what seemed to them arrogant behavior of pastor and church: neither Sid nor the congregation adequately participated in Methodist conference functions; they gave scant evidence of traditional Christian piety; they did not, except in some personal ways, concern themselves with the poor.

In searching for meaning and application of his thought, Bonhoeffer plays down the traditional idea of repentance as a religious act, concerned with one's own needs, and stresses rather the positive side of «allowing oneself to be caught up into the way of Jesus Christ.

After showing why it's an area of concern, we will attempt to discern the biblical and traditional basis for this practice or program in an attempt to determine its original purpose.

Although Morris readily grants that «process theology has issued some important correctives concerning the medieval conception of God,» he nonetheless holds that «process theologians, in a spirit of innovation, often have departed unnecessarily, and dangerously, from the traditional claims of the faith they most often purport to be preserving» (AE 150).

The evangelists are genuinely authors, authors using traditional material but nonetheless authors: they write for a definite purpose, they give their work a distinct and individual structure, they have thematic concerns which they pursue, the characters in the story they each tell function as protagonists in a plot, and so on... If the evangelists are authors, then they must be studied as authors, and they must be studied as other authors are studied.

The degree to which modern philosophy represents a radical break with all traditional ideas is only gradually becoming clear, in part because the early modern philosophers were concerned to disguise the full implications of their teachings.

Traditional and classical musicians in the employment of churches have all too often dismissed pastoral and worship concerns as irrelevant to their music - making.