I was very influenced by my becoming conscious of the role women play in patriarchy.
|
|
Did you have the same experience as Billi when you returned to them, becoming conscious of the passage of time?
|
|
More and more of us are becoming conscious of the high cost of raising livestock, on both the environment and our health.
|
|
When this movie came out and I saw it, at the top ot the 80s, I was becoming conscious of oppression and the black man's struggle in the world.
|
|
The retailer named the chemicals including formaldehyde, a carcinogen found in wood products and building materials, in the wake of pressure from consumers who are increasingly becoming conscious of what goes into their food and household items.
|
|
In the way that a person notices her body only once something goes wrong with it, we are becoming conscious of the role that Latourian networks play in producing and sustaining knowledge only now that those networks are under assault.
|
|
While the titles suggest that standing at the ocean's edge inspired the paintings, and becoming conscious of infinity's presence (sky) and the inevitability of dissolution (ocean) are the subjects, what most holds my attention is Miyasaki's ability to make a form appear to be in a state of slow but inescapable dissolution.
|
|
I know that sounds heavy, but we've got to somewhere, somehow, break our patterns of consumption ... The first way to do that is by actually examining them, and becoming conscious of how you spend money and what you buy, and then how you establish relationships with those things you buy ... How does this thing make you feel?
|
|
Sartre opens his first chapter by defining philosophy. He argues that there are many philosophiesSartre, 3. and that a current, active philosophy unifies all current knowledge and represents the "rising" class becoming conscious of itself.Sartre, 4.
|
|
Budazhap Shiretorov (Будажап Цыреторов), the head shaman of the religious community Altan Serge (Алтан Сэргэ) in Buryatia. Friedrich Schleiermacher in the late 18th century defined religion as das schlechthinnige Abhängigkeitsgefühl, commonly translated as "the feeling of absolute dependence". His contemporary Georg Wilhelm Friedrich Hegel disagreed thoroughly, defining religion as "the Divine Spirit becoming conscious of Himself through the finite spirit."Max Müller.
|
|
Personal fulfillment is achievement of life goals which are important to an individual, in contrast to the goals of society, family and other collective obligations. Personal fulfillment is an ongoing journey for a human individual. It commences when an individual starts becoming conscious of oneself and one's surroundings. It is then that one's exploration begins to realize what one is capable of.
|
|
Budazhap Shiretorov (Будажап Цыреторов), the head shaman of the religious community Altan Serge (Алтан Сэргэ) in Buryatia. Friedrich Schleiermacher in the late 18th century defined religion as das schlechthinnige Abhängigkeitsgefühl, commonly translated as "the feeling of absolute dependence". His contemporary Georg Wilhelm Friedrich Hegel disagreed thoroughly, defining religion as "the Divine Spirit becoming conscious of Himself through the finite spirit."Max Müller.
|
|
The French Revolution has received enormous amounts of historical attention, both from the general public and from scholars and academics. The views of historians, in particular, have been characterised as falling along ideological lines, with disagreement over the significance and the major developments of the Revolution.Rude pp. 12–14 Alexis de Tocqueville argued that the Revolution was a manifestation of a more prosperous middle class becoming conscious of its social importance.
|
|
Terrified, he flees into the forest. Gyges returns and is surprised no to find the King, but Pythia takes him by the hand, bids him put on the armour left by Candaules and foretells that he will soon be king. Gyges obeys her and, becoming conscious of his destiny, waves his sword and disappears into the forest. Scene 2 - King Candaules's camp on the borders of Libya and Misia.
|
|
His empirical studies of children before, during, and after becoming literate examined the hypothesis that learning to read is primarily a matter of becoming conscious of the very properties implicit in the practices of speaking — consciousness primarily of phonemes, words, and sentences, and the effects of this consciousness in their subsequent learning and thinking. He continues to work on the philosophy of literacy influenced by the work of philosopher Robert BrandomBrandom, R. (2000).
|
|
Syzygy refers to the split between male and female. According to Jung, this split is recapitulated in the unconscious mind by means of "contrasexual" (opposite-gendered) elements called the anima (in men) and the animus (in women). Thus men have an unconscious feminine principle, the "anima", which is characterized by feminine eros. The work of individuation for men involves becoming conscious of the anima and learning to accept it as one's own, which entails accepting eros.
|
|
Responding to the question posed by the title, Du Bos defines literature as "life becoming conscious of itself when, in the soul of a man of genius, it joins its plenitude of expression." Du Bos' autobiographical Journal was written between 1902 and 1939 and published first in excerpted form in 1931, then in full from 1946 to 1961. In it, everyday occurrences serve as the occasion for literary essays. His tone is frequently self-deprecating or self-critical.
|
|
Third-wave feminists expanded the second-wave feminist's definition of sexual liberation to "mean a process of first becoming conscious of the ways one's gender identity and sexuality have been shaped by society and then intentionally constructing (and becoming free to express) one's authentic gender identity". Since third-wave feminism relied on different personal definitions to explain feminism, there is controversy surrounding what sexual liberation really entails. Many third-wave feminists supported the idea that women should embrace their sexuality as a way to take back their power.
|
|
Treatment involves becoming conscious of the addiction through studying, therapy and group work. Research done by Michel Lejoyeux and Aviv Weinstein suggests that the best possible treatment for CBD is through cognitive behavioral therapy. They suggest that a patient first be "evaluated for psychiatric comorbidity, especially with depression, so that appropriate pharmacological treatment can be instituted." Their research indicates that patients who received cognitive behavioral therapy over 10 weeks had reduced episodes of compulsive buying and spent less time shopping as opposed to patients who did not receive this treatment (251).
|
|
Such an understanding gives theology and philosophy freedom to continue to develop themselves in dialogical independence from one another and to liberate themselves from the idealism of a synthesis of the two disciplines. Only in becoming conscious of their differences can one retain a firm foundation for conversation between them. Like every other hermeneutical conversation, it comes to be a recognition of opposing indebtedness that has a transformative character. As the art of understanding, hermeneutics stipulates that an undertaking like this integrates the theoretical dimension of the question with the factical.
|
|
He believes Capecia is desperate for white approval. The colonial culture has left an impression on black martinican women to believe, "whiteness is virtue and beauty" and that they can in turn "save their race by making themselves whiter." In Chapter seven's subsection: The Black Man and Hegel, Fanon examines the dialectics of the philosopher, conveying his suspicions of the black man being under the rubric of philosophy modeled after whiteness. are made After recognizing opposition in place of desire, and becoming conscious of this, conflict will ensue between colonizer and colonized.
|
|
Teilhard views evolution as a process that leads to increasing complexity. From the cell to the thinking animal, a process of psychical concentration leads to greater consciousness.The Phenomenon of Man, Harper Torchbooks, The Cloister Library, Harper & Row, Publishers, 1961, p. 169. The emergence of Homo sapiens marks the beginning of a new age, as the power acquired by consciousness to turn in upon itself raises mankind to a new sphere.The Phenomenon of Man, Harper Torchbooks, The Cloister Library, Harper & Row, Publishers, 1961, p. 165. Borrowing Huxley’s expression, Teilhard describes humankind as evolution becoming conscious of itself.
|
|
The > conflicting cries of these various cults have left us bewildered and > restless. Can the Bahai[sic] Movement give us what we need? Is it, as it > were, the root of the tree that we are becoming conscious of, the tree of > which these other movements have been but waving branches that have cast a > grateful shadow upon the heat and burden of our quest? Since we are > clamouring for spiritual certitude and repose, it will do our tired eyes no > harm to rest awhile upon the self-poised serenity of this majestic Cause, > for it has an outlook that is penetrating and vast enough to answer all our > needs.
|
|
He said that tobacco's calming effects led to more effective thinking. However, in a one-page piece about automobile safety in the Analog dated May 1967, Campbell wrote of "people suddenly becoming conscious of the fact that cars kill more people than cigarettes do, even if the antitobacco alarmists were completely right..." His critiques of government regulation of health risks were not limited to tobacco. In 1963, Campbell published an angry editorial about Frances Oldham Kelsey who, while at the FDA, refused to permit thalidomide to be sold in the United States. In a number of other essays, Campbell supported crank medicine, arguing that government regulation was more harmful than beneficialCampbell, "The Value of Panic" (1956).
|
|
Sisyphus, the symbol of the absurdity of existence, painting by Franz Stuck (1920) In philosophy, "the Absurd" refers to the conflict between the human tendency to seek inherent value and meaning in life, and the human inability to find any in a purposeless, meaningless or chaotic and irrational universe. The universe and the human mind do not each separately cause the Absurd, but rather, the Absurd arises by the contradictory nature of the two existing simultaneously. As a philosophy, absurdism furthermore explores the fundamental nature of the Absurd and how individuals, once becoming conscious of the Absurd, should respond to it. The absurdist philosopher Albert Camus stated that individuals should embrace the absurd condition of human existence.
|
|
Vesuvius, the great mountain which brings destruction, dominates the entire poem. The only attainable truth is death, toward which man must inexorably advance, abandoning every illusion and becoming conscious of his own miserable condition. Such awareness will placate the mutual hatreds. It is a vast poem, symphonically constructed with brilliant alternations of tone, from the grandiose and tragic painting of the volcano threatening destruction and of extensions of infertile lava, to the sharp ideological argumentation, to the cosmic sparks which project the nothingness of the earth and of man in the immensity of the universe, to the vision of the infinite passage of centuries of human history on which the immutable threat of nature has always weighed, to the gentle notes dedicated to the "flower in the desert", in which are compressed complex symbolic meanings: pity toward the sufferings of man and the dignity which should be characteristic of man when confronted with the invincible force of a nature which crushes him.
|
|
In 2014, the Mori Art Museum held a retrospective of Lee's work titled "Lee Mingwei and His Relations: The Art of Participation." The show was curated by Mami Kataoka, Mori's Chief Curator, and included a survey of Lee's work spanning 20 years, as well as work by other artists such as Yves Klein, John Cage, Allan Kaprow, and Rirkrit Tiravanija to contextualize Lee's practice. Kataoka highlighted the relevance of Lee's work in light of the 2011 Tōhoku earthquake and tsunami as well as the importance of holding such an exhibition in Japan: “In Japan today, with all of its loss, Lee Mingwei’s efforts have released similarly positive energy towards rebuilding relationally and bringing connectedness into our awareness. While they also mean embracing an awareness of loss, the special experiences Lee creates call strongly on our senses and emotions and help us take our first steps toward becoming conscious of new relationality.” Following its run in the Mori Art Museum, in 2015 Lee's retrospective traveled to the Taipei Fine Arts Museum, and subsequently to the Auckland Art Gallery Toi o Tāmaki in 2016.
|
|