Sentences with phrase «western world the culture»

In the western world the culture of Yoga is beginning to emerge strongly as a new alternative towards health practices.

Not exact matches

International philanthropy and the western world's desire to eradicate poverty and disease can't ever truly rid themselves of their imperialist roots; as many critics have pointed out, the white savior industrial complex has never been more pervasive in global culture.

The country has overtaken India as the call - center capital of the world because of its highly educated workforce that can speak fluent English, and their strong grasp of Western culture.

Perhaps it is now time to recognize that the third world - changing scientific achievement of the last century is not the unmitigated good that much of Western culture claims it is — and that treating the sexual revolution as a unambiguous, indeed undeniable, boon to humanity can lead to a lot of personal unhappiness, homicidal ghouls like Kermit Gosnell, and the deployment of coercive state power in ways that threaten civil society and democracy.

No, Mel Gibson and his dad are right about Jewish people, they have done everything in the last 300 years to corrupt White Christian Western culture and countries and are at the point where they can make Europeans extinct through there lies and deceit of multi-culturalism and multiracialism, every single even in the past 300 years has been manipulated by Jews in order to take control of the world, and they white christians as being the main obstacle to obtaining that goal.

Just as most of the citizens of the Western world reject paganism, when they give the matter any attention, so likewise do they recognize the untenability of power culture.

The only hope for the church in western culture in our time is the same hope that the church must turn to in every culture at every time: to love the unholy world with the holy love of God.

Still, it is a discipline for all that; and for us today it must involve the painful acknowledgement that neither we nor our distant progeny will live to see a new Christian culture rise in the Western world, and to accept this with both charity and faith.

The scholars who study Islamic culture today point out that the chief factors which have influenced contemporary Arab Muslim society are: the Western ideas which penetrated Arab society through education and increased contact with the West, socialist concepts which have spread throughout the world, communist doctrines which challenge religion in general, the expansion of university education, the admission of Muslim women to higher education, the study of ancient and modern philosophy in the universities, and the modern Muslim movements which have been so influential.

It is also important to note that, during the fifteenth and sixteenth centuries, Western Europe was not the world center of education, of culture or of wealth.

Additionally, donors may see the propriety, in our indulgent culture, of exhortations by R&D professionals against selfishness and materialism, but they understand that development «education» that consists of popularized versions of dependency theory is not likely to be helpful - either for rich Western Christians or for their impoverished Third World brethren.

(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.)

According to our Christian tradition and culture we (citizens of Western World) love our fellow citizens independent from their religion, colour, nationality, etc..

He asserts that since cultural diversity is to be welcomed and each culture's gifts are to be acknowledged, our Western culture should be given credit for representing the world accurately «in a way that no other culture has ever come close to.»

As Heidegger journeyed more and more deeply into his intuition of Being, it became ever more clear to him that a central problem in Western culture is the forgetfulness of Being, and that this forgetfulness is symptomized by the will - to - power: that impulse to dominate and subjugate the world in light of human projects.

He seems to assume that Christian culture and politics in other parts of the world can be understood through categories derived from the past 200 years of Western liberal democracy and misses the fact that these communities have histories of their own.

Among his writings are the following: Christian Apologetics in a World Community (InterVarsity Press 1983); Let the Earth Rejoice: A Biblical Theology of Holistic Mission (Crossway 1983); Christian Art in Asia, (Rodop Amsterdam 1979, distributed by Humanities Press); Themes in Old Testament Theology, (InterVarsity Press 1979); Daniel in the Television Den: A Christian Approach to American Culture (Western Baptist Press 1975; and Rouault: A Vision of Suffering and Salvation (Eerdmans 1971).

It must be stated that misogyny exists within every culture — including that of the Western world.

He will include all that is known of ancient and medieval and modern Oriental cultures and societies (Near, Middle and Far East) and extend his examination of Western society and cultures back beyond the classical world finally to include the successive types developed in the various great periods of the Christian era down to this day.

In a Western culture that is, on the one hand, insouciantly «nonjudgmental» and, on the other, determined to exact the last ounce of blood from those responsible for real or alleged crimes against humanity, Tutu represents a seasoned sensibility that combines both judgment and mercy as essential components in coping with a far from satisfactory world.

The Western nations have spread their culture, religion, and economic system around the world with the same idealist zeal.

For this shadow world imperfectly reflects the real world, and as it has been monopolized by the white western world in recent centuries, it mirrors the aggressiveness of that culture.

Of course he pops out on the end with something to the effect that the morality and culture of the entire western world relies on one believing in HIS religion.

The Church is well aware that it is unpopular with the popular culture and much of the intelligentsia of the Western world these days, but it would be untrue to the Word of God if it conformed to the world.

Recognizing fully the complex nature of society, it can yet with little exaggeration be claimed that the culture of the Western world is a Bible culture.

Yet secularity became so much a part of western culture that the mission of bringing Christianity to the rest of the world has spread secularity as well.

In the area of Gospel and culture, in contrast to the basic understanding of the Gospel as represented by western missions, which was to all intents and purposes a non - negotiable given, the evangelicals speak of the necessity for churches in the non-western world to find indigenous expression of Christianity in ways appropriate to people's culture and traditions.

On the basis of a philosophy of history which interprets cultures as quasi-organic units undergoing development from youth through maturity to decline, and on the basis of a comparison of the stages in the growth of world - civilizations, he concludes that Western civilization has exhausted its productive powers.

Confidence in the emergence of a new world culture to perform the function of supplying Protestants with the same kind of unity which they once derived from Western European culture is a vain and illusory hope.

De Bary also points out how John Erskine, one of the pioneers of the new program at Columbia, though he had little knowledge of Asian cultures, felt that a core curriculum based only on Western classics was inadequate for the global world in which we live.

Not only has the church subjected its members to a hierarchical relationship of dependency vis a vis the Christ that would preclude the actualization of such a divine potentiality, but as a participant in the culture of the Western world, the church has been captive to a five - hundred - year trajectory of material rationality that has eclipsed the reality of possibility.

While the chief playwright of the Western world is, according to this view, fully implicated in the crimes of his culture, The Merchant of Venice and Othello, plays that offer characters and incidents with a plausible relation to contemporary concerns, undermine any such judgment.

One of the predetermining factors in the witness of John Paul II against the secular materialism of the Western world was his personal experience of resistance to another kind of materialism, and to the political culture that came with it, in what was then called Eastern Europe — now a thing of the past.

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.

In today's world, especially in our anxious Western culture, we seem hell - bent on happiness and on any shortcut that can get us there.

I have come to the conclusion that for we who live in the Western world, the major challenge to the viability of Christianity is not Buddhism, with all its philosophical appeal to the Western mind, nor is it Islam, with all the challenge that it poses to Western culture.

China scholar Orville Schell says, «Tibet is going to enter Western popular culture as something can only when Hollywood does the entertainment injection into the world system.

The exhaustion of Western political culture and the devolution of ground - level politics in the North Atlantic world into a shouting match between the forces of political correctness and the forces of a new «populism» make us singularly vulnerable to this cooler Cold War.

The influence of Western technological culture has infiltrated the thinking of educated people throughout the world and the categories of secular concepts are used to explain everything from repairing a bicycle to interpreting the scriptures.

In the absence of an alternative the whole world is now suddenly thrown open to a global culture symbolized by Western ways in drinks, clothes, movies and music, styles of life and value systems, all of which have a powerful influence on the minds of people, particularly of the younger generation.

When the Roman Empire collapsed, Christianity, although by that time closely associated with it, not only survived but won to its fold the barbarians who were the immediate cause of the overthrow, spread into regions in Northern and Western Europe which had not before known it, and became the chief vehicle for the transfer of the culture of the ancient world to the Europe of medieval and modern times.

Timeless Cities: An Architect's Reflections on Renaissance Italy calls to mind Berger's caution because the governing ambition of the book» though expressed sotto voce» is to challenge its readers to promote and build cities that aspire to equal if not surpass the most beautiful cities of the Western world» and because its author, David Mayernik, is as aware as anyone that the culture and institutions of modernity are not currently conducive to the creation of such cities.

In Snow's view, the culture of literature, the traditional culture, had been «remarkably little diminished by the emergence of the scientific one, which rules the Western world.»

The purpose of these writings was certainly not to document the dalit culture but to arouse the generosity of the western world for the missionary work in India and attract their interest to be their partners either by sending or coming.

While the world did not have to become Protestant to gain access to the global marketplace that Western capitalism created, local cultures were placed under extreme pressure and forced to adapt themselves according to the relentless logic of comparative «advantage.

Deep ecologists want to counter Western culture's anthropocentrism — its tendency to place humanity at the center of the universe and to reduce the nonhuman world to an instrument for human ends — with a theory of an expanded self which calls for identification with the nonhuman world.

To millions the Papacy symbolized the values of European culture which were menaced by the forces reshaping the Western world.

Apart from his philosophy of dialogue, Martin Buber is best known for making Hasidism a part of the thought and culture of the western world.

Western culture may be compared to a lake fed by the stream of Hellenism, Christianity, science, and these contributions might offer an extremely valuable way of considering the conceptions of a life of reason, the principle of an ordered and intelligible world, the ideas of faith, of a personal God, of the absolute value of the human individual, the method of observation and experiment, and the conception of empirical laws, as well as the doctrines of equality and of the brotherhood of man.

The world has been in religion - cultural turmoil during the last two centuries, as the Western civilization has encroached into, penetrated, destroyed and dominated non-Western religions, cultures and civilizations on a global scale.