Sentences with phrase «with praxis»

«My obsession with Praxis and what we're doing is similar to my obsession with bitcoin cash,» he emphasized.

Poster showcase in partnership with Praxis Unico - New for 2017, you will be able to observe and learn from the latest research and developments.

«Communication - as - performance» offers constructs which will help students integrate their theological perspectives with the praxis of sermon preparation.

William Diehl identifies four domains in which religious faith needs to be connected with praxis in everyday life: Family; Local Community; Employment (those paid or unpaid ways we spend our days); National and global concerns.

Thus, it should not be surprising that although process theists are very concerned with praxis — the practice of one's faith in the actual world — they strongly insist that all such activity must find its basis in one's doctrine of God.

Magill: My obsession with Praxis and what we're doing is similar to my obsession with Bitcoin Cash.

Not exact matches

Filed Under: Uncategorized Tagged With: bitcoin, bitcoin cash, cryptocurrency, interview, isaac morehouse, jeffrey tucker, jeremy gardner, praxis, ryan x charles, steve patterson

Going chapter by chapter through Atlas Shrugged with good Praxis friends, having late night conversations that were at once insightful and hilarious.

Yet those so insistent on stamping political correctness on the churches and being guided by praxis apparently find themselves more comfortable with the spirits of the age, or the «new age,» than with the paraclete.

Begin with the thought that human development appears these days driven entirely by scientific and technological advances (knowledge) as influencing and influenced by economic, political, and social uses of that knowledge (praxis).

«We need to move toward a dialogical theology in which the praxis of dialogue together with that of human liberation will constitute a true locus theologicus, i.e., both a source and basis for theological work.»

With the changing demographics in America, including the racial and ethnic, socioeconomic, immigration, and biblical justice challenges of our day, it is more important than ever for people of color to have safe places to live authentically, serve humbly, and use their influence and experiences to shape our theology (what we know and believe about God) and our praxis (the ethics of our human behavior or what we actually do).

Beginning about 1965, the questions of intelligibility and credibility that had dominated the liberal theological agenda and the questions of continuity with the tradition that had dominated the Neo-orthodox one gave way to issues of praxis.

In general, the questions of intelligibility and credibility that had dominated the liberal agenda and the questions of continuity with the tradition that had dominated the Neo-orthodox one gave way to issues of praxis.

That is, Rauschenbusch would have denied that politics, or for that matter a political economy that put production and distribution in the hands of the state, could be «the comprehensive and decisive sphere for Christian truth or praxis» without bringing tyranny with it.

’42 Indeed, women from all three continents, Africa, Asia and Latin America, say that «In the person and praxis of Jesus Christ, women of the three continents find the grounds of our liberation from all discrimination: sexual, racial, social, economic, political and religious... Christology is integrally linked with action on behalf of social justice and the defense of each person's right to life and to a more humane life.43 This means that Christology is about apartheid, sexual exploitation, poverty and oppression.

Such efforts represent the sort of sociopolitical praxis that can realistically shed light on theological reflection for those who work with the heritage of liberation theology.

One approach takes «the «salvation» values of other religious ways» as the central question, and the other appraises «how complex traditions... diversely envision the character of the Whole and fashion praxes consistent with these visions.»

Practice refers to any action that applies a particular theory Praxis is practice associated with a total dynamic of historical vision and social transformation.

The latter thinker, for all his remarkable powers of retrieving the disclosive power of eschatological symbols, seems to lack the central insight which Habermas so clearly possesses: that authentic praxis can not rest content with evocative symbols but needs the emancipatory power of critical reason.

I am relatively discouraged (although not despairing) about exactly how to take the next two steps: the development of a model for a Christian systematic theology that will be in continuity with, but also a genuine development upon, the earlier model for a revisionist fundamental theology; and the development of a model for a public Christian praxis (or practical theology) which will be in continuity with, but also a genuine development upon, both «fundamental» and «systematic» concerns.

Through participation in the life of the Church, its liturgy, sacraments, teachings, and praxis, we are enabled to situate ourselves within the revelatory vision of Christ with its promise for the liberation of the whole of history and creation.

The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.

Third, the lecture will deal with a few of the methodological issues in the advocacy scholarship of liberation theologies and how this scholarship corresponds with the turn to dialectics and praxis in contemporary philosophical reflections on science.

For the intrinsic relations between reason and justice, the praxis of reason with its priority of contextual understanding over conceptual expression, means that the universality of solidarity, or inclusive wholeness, is a universality that is mediated through the particularity of local and communal struggles to transcend injustice.

Just as it is important, in order to do justice to the praxis of reason operative in the empirical sciences, to complement their observational and explanatory heuristics with hermeneutical and historical analyses, so it is important, in order to do justice to the praxis of reason operative in hermeneutics and historical reconstructions, to complement their interpretive and reconstructive heuristics with dialectics (BOR 150ff, TW 117ff.).

However Aristotelian Austen was in other respects, she implicitly rejects Aristotle's distinction between praxis (actions whose effects remain with the actor) and poesis (actions whose effects go beyond the actor), for she knows that every action is «poetic.»

Also honored were James Cone, who offered impassioned reflections on praxis and the experience of the oppressed, and Chung Hyun Kyung, the Korean professor who had caused such a stir at the Canberra meeting of the World Council of Churches, who again called for the fusing of liberation thought with indigenous shamanism and a large dose of romantic naturalism.

It pushes questions that will not be pushed back: How do we do all our theological reflection from earth - centered praxis, with «earth» encompassing of the human economy and the economy of [the rest of] nature together?

At its heart, the movement that undergirds these written reflections arose out of the gatherings and shared reflections of the oppressed poor themselves, in groups called comunidades eclesiales de base — communities of the Christian wretched who met together to study scripture in light of their own impoverished situations and reflect on how each one informs the other (praxis).15 But our access to their groundbreaking work is through the printed page, and so I proceed with a full awareness that the persons under consideration here are as much reporters as originators.

This is especially true of his practice of table fellowship with sinners and social outcasts, a habit for which he was severely criticized by those whose religious heroism was implicitly put in question by such inclusive praxis.

To the liberation theologian, deeply influenced by a hermeneutics of suspicion, knowledge can not equal virtue, unless that knowledge be a product of the praxis of solidarity with the oppressed.

The theory which does not emerge from praxis, but which precedes it, is inevitably tainted with ideological presuppositions.

De Gruchy believes, with Bonhoeffer and liberation theologians, that reconciliation is first «an action, praxis and movement before it becomes a theory or dogma, something celebrated before it is explained.»

Both Marxism and pragmatism, along with more recent analytic philosophies of action, help to make sure that the other moment of action or praxis in the self's essential structure will be brought out no less effectively than the moment of existence or self - understanding on which existentialist philosophy so sharply focuses.

As necessary as its analysis of the self as existence still seems to me to be to any anthropological reflection, the value of this analysis as well as its limitations are more likely to be justly appreciated when it is viewed together with the other post-Hegelian philosophies of human activity that Richard J. Bernstein has so ably discussed in his book, Praxis and Action.

David Tracy has offered us an unsurpassably clear characterization: «Such praxis, of course, is not to be identified with practice.

Instead of thinking out the full metaphysical implications of the basic understanding to which they have come in reflecting on the meaning of faith and justice for our self - understanding and praxis, they have either settled for talking merely about the meaning of ultimate reality for us or else taken over traditional metaphysical ways of talking about the structure of ultimate reality in itself that are doubtfully consistent with their own basic understanding.

Thus with DeBord we see a reliance on Hegelian modernism through Marxist praxis.

Certainly for the Christian who believes that Christ and society, faith and culture, and even what one might call theory and praxis, are intimately and dialectically related, the obligation to connect with secular culture is impelling.

For those unfamiliar with the word «praxis,» it should be pointed out that it does not mean sheer activism.

To begin with, as mentioned above, nostalgia for the original union of praxis and theoria propels some of the most powerful currents of modern philosophy; it may even be said to be a kind of shibboleth of fashionably self «critical moderns.

Scotus has very nearly revived Aristotle's notion of praxis, with the glaring difference that because Scotus does not define praxis by reference to the public realm or the common good it lacks any political connotations.

With this notion of praxis Scotus effectively subverts the other three pictures of what it is to understand God.

I am also backing campaigns at EU - level by groups including FEANTSA (the European Federation of National Organisations Working with the Homeless), Liberty, Migrants» Rights Network and Praxis.

She founded The Praxis Department in 2015 with the belief that everyone should be able to participate in the systems that affect them, and have access to work that allows them a full and meaningful life.

One teacher, Nina Monfredo of Memphis, TN, described the Praxis Exam to the AP, saying that anyone with a high school education could pass it with little preparation.

The ETS reexamined previous research by comparing the academic qualifications of teacher candidates who took its Praxis assessments for teacher licensure from 2002 through 2005 with the qualifications of a cohort from eight years earlier.

A lot has changed over the years since I started teaching: The Praxis replaced the National Teacher Examination, NCLB was born with labor pains for everyone, and research continues to single out teacher quality as a key factor in student success.

Designed by the Princeton, N.J. - based Educational Testing Service, the PRAXIS III in Ohio will use trained assessors to evaluate teachers based on interviews with them...