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| | Moral relativism - Wikipedia, the free encyclopedia |
 | | In philosophy, moral relativism takes the position that moral or ethical propositions do not reflect absolute and universal moral truths but instead are relative to social, cultural, historical or personal references, and that there is no single standard by which to assess an ethical proposition's truth. | | | Moral relativism, in contrast, contends that opposing moral positions have no truth value, and that there is no preferred standard of reference by which to judge them. | | | Moral relativism is often described as a temporal idea of the "new" that conflicts with absolute moral standards of tradition; however, moral relativism encompasses views and arguments that have been held for a very long time in many different cultures (for example, in the ancient Taoist writings of Chuang Tzu). |
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http://en.wikipedia.org/wiki/Moral_relativism
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| | What kind of Christian are you? |
| | The cultural Christian, if he has any commitment at all, is committed to religion or a church, and not to Jesus as his personal Lord and Savior. | | | The Barna Group defines the next step up as the "born again Christian." These are people who have accepted Jesus as Lord and Savior and who believe that salvation is dependent upon their relationship with Jesus. | | | Such people have grown up in Christianity, they attend church regularly, and they profess to be Christians. |
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http://www.lamblion.com/articles/other/questions-test/QT-04.php
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| | Amazon.co.uk: Books: The Mormon Culture of Salvation: Force, Grace and Glory |
| | Describing the many aspects of Morman belief, ritual, family life and history, the book presents an interpretation of the origin of Mormonism, arguing that Mormonism is rooted in the bereavement experience of the first prophet, with the first prophet's personal grief leading to his creation of this new religion. | | | The temple ritual for the dead is linked to the genealogical work of many Mormon families and shows how the Mormon commitment to work for salvation relates to some present Mormon beliefs in conversion, and to traditional Christian ideas of grace. | | | Written by a non-Morman with over 30 years of in-depth research into Mormonism, this description of Mormon life is analyzed through ideas and theories drawn from anthropology, sociology and psychology, as well as from theology, providing a form of analysis which indicates what is possible in truly interdisciplinary religious studies. |
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http://www.amazon.co.uk/exec/obidos/ASIN/0754613305
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| | Lumley & Lloyd Wedding Artistry - Cultural Diversity |
| | You can use cultural diversity as the main theme of your wedding, or you can choose and incorporate bits and pieces It is a nice and easy way to incorporate personal pride in your ancestry, especially today when more couples are multicultural couples. | | | The following cultural information should be considered general in nature and is believed to be true and accurate representations of some of the customs and traditions for the represented cultures or religions. | | | Weddings are a time of family and friends, and traditions Family traditions, cultural traditions, and religious traditions. |
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http://www.lumleyandlloyd.com/cultural.htm
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| | Barbelith Underground > Temple > Cultural appropriation in magical practices. |
| | Id differentiate between syncretisation happening as an organic process within a culture, often taking place over hundreds of years and led by differing spiritual needs and personal experience, and the arguably consumerist pick and mix approach to the worlds spirituality that you get in new age and chaos circles. | | | Superficial cultural appropriation is deeply offensive on several levels and to several parties, principally because you're not prepared to have a relationship with what you are taking from on its own terms. | | | Hmm, I dont think cultural appropriation is exclusively a new age phenomena (although various systems of new age thought and practice may rely on it)like someone stated above, the appropriation of aspects of foreign cultures into a specific culture has been going on for a long time. |
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http://www.barbelith.com/topic/18485
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| | Cultural Identity In Post-Modern Society |
| | Hence, they need to keep their Hmong identity for their personal and spiritual survival. | | | The Hmong will be able to maintain and develop their post-modern identity with pride and freedom from fear only if they all join hands to look after each other's interests, when they stop turning against each other because of their clan feelings or parochial differences. | | | Even among the Christian Hmong, many have discovered that worshipping the same god as White Americans does not really entitle them to be accepted into American churches: many have to fund their own evangelical activities and subsist on the support of other Hmong. |
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http://www.hmongcenter.org/culidinposso.html
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| | Historically Speaking - March 2004 |
| | Studies of religious practices on an anthropological basis as essentially cultural phenomena, while often illuminating academically, reinforced the message that religious differences are not something to be taken seriously on their own terms, but are essentially diverse expressions of common human and cultural impulses. | | | But it is much harder to dismiss a historian with George Marsdens massive accomplishments, particularly when he has sought to treat his own explorations of the integration of faith and scholarship not merely as a personal matter, but as an undertaking with wider significance for the entire profession. | | | The economic, cultural, and political are constantly intermixing. |
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http://www.bu.edu/historic/hs/julyaugust04.html
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| | Cultural appropriation - Wikipedia, the free encyclopedia |
| | Cultural appropriation is the adoption of elements of cultural expression of one societal group, such as forms of dress or personal adornment, music and art, religion, language, or behavior, by an external group, who often ignore the underlying purpose and intent of the expression. | | | That said, others hold that some practices are transcultural, and that no culture has a right to claim them as exclusively their own or to assign a nontransferable status or meaning to them. | | | Obvious examples include tattoos of Hindu gods, Polynesian tribal iconography, Chinese characters, or Celtic bands worn by people who have no interest in, or understanding of, their cultural significance. |
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http://en.wikipedia.org/wiki/Cultural_appropriation
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| | Canaanite & Phoenician History & Culture |
| | This is not because they were not culturally important nor because they didn't write - after all they invented the alphabet -, but due to a situation created by a mixture of environmental, political, and economic factors. | | | The various Indo-Europeans intermingled with and were absorbed into the Semitic cultures, an exception being the Persians who maintain their Indo-European culture and language up to this day. | | | Located at the eastern edge of the Mediterranean Sea and the western edge of Asia Minor, the Levant is the land of the Bible, the source of the religions of Jews, Christians, and Moslems. |
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http://www.geocities.com/SoHo/Lofts/2938/histcult.html
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| | Han Dynasty -- Political, Social, Cultural, Historical Analysis Of China |
| | Ban Chao had sent his son on a mission back to Han Court at one time, mentioning in his letter to the emperor that he wished to have his son come to China to take a personal look at China proper. | | | A Han emissary, Su Wu, was detained and sent to Lake Bajkal to be a shepherd for 19 years, only to be returned after Huo Guang (General Ho Chu-ping's brother) requested for Su with the Hunnic king who had initially cheated Huo in saying that Su was long dead. | | | In his sister's letter, there was reference to the fact that the two to three dozens of Chinese who accompanies Pan on his journey to the West (at the order of General Dou Gu 30 years earlier) had all died in remote lands. |
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http://www.uglychinese.org/han.htm
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| | ReliefWeb » Professional Resources » Vacancies |
| | Experience and interest in issues of religious and cultural pluralism that include but are not limited to: interfaith activism or dialogue, community or faith-based social services, community advocacy, religious education, etc.; and | | | Participants will have the opportunity to meet and exchange with various community and religious leaders in Uzbekistan about religious and cultural pluralism in each other's countries. | | | The Cultural and Religious Pluralism in Uzbekistan and the United States Project is sponsored by the Bureau of Educational and Cultural Affairs (ECA) of the US Department of State and administered by IREX. |
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http://www.reliefweb.int/rw/res.nsf/db900SID/OCHA-6E7G8N?OpenDocument
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| | Mormon-Humor Mailing List Subscription Page |
| | Notices of news items, upcoming events, summaries of news items and personal reports of newsworthy events can be sent in by anyone, just by sending an email message to Mormon-Humor. | | | Almost all aspects of Mormon culture, activities, events and people worldwide are fair game. | | | It will, however, contain a J. Golden story or two, so be prepared to take a lighthearted look at mormonism and put up with a swearword or two. |
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http://www.mormonstoday.com/mormon-humor
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| | Items Posted by Jim Kalb |
| | > It seems rather odd to hear traditional folk sticking up for cultural > homogeneity and tradition, and then criticize liberals as closet > totalitarians because some of them want to silence David Irving when > every one of their past societies that paleocons glorify were much > more authoritarian than present. | | | For cultural homogeneity you should consult the civil rights laws, which require all significant public institutions to be equally hospitable to members of all cultures and thus demand that no particular culture have authority anywhere. | | | To deprive a culture of public authority is to abolish it, although bits and pieces may hang on as personal quirks. |
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http://jkalb.org/posts/posts/mystf36.html
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| | Social identity - Wikipedia, the free encyclopedia |
| | Where personal identity is salient, the individual will relate to others in an interpersonal manner, dependent on their character traits and any personal relationship existing between the individuals. | | | The first is referred to as social identity, the latter is referred to as personal identity. | | | Social Identity Theory is thus concerned both with the psychological and sociological aspects of group behaviour. |
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http://en.wikipedia.org/wiki/Social_identity
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| | 8th Draft of the International Cultural Tourism Charter, ICOMOS International Committee on Cultural Tourism |
| | Visitors should be encouraged to behave as welcomed guests, respecting the values and lifestyles of the host community, rejecting possible theft or illicit trade in cultural property and conducting themselves in a responsible manner which would generate a renewed welcome, should they return. | | | Domestic and international tourism continues to be among the foremost vehicles for cultural exchange, providing a personal experience, not only of that which has survived from the past, but of the contemporary life and society of others. | | | While the heritage of any specific place or region may have a universal dimension, the needs and wishes of some communities or indigenous peoples to restrict or manage physical, spiritual or intellectual access to certain cultural practices, knowledge, beliefs, activities, artefacts or sites should be respected. |
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http://www.icomos.org/tourism/charter.html
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| | The Forge and cultural bias (split from 'Forge as community' |
| | And coincidentally, members of specific cultural groups seem to be contributing very little as a rule. | | | The insistence on a specific language, however, can be a barrier to acquiring data that goes beyond the personal experience, and simply declaring that there's nothing there to learn because it doesn't fit to a)the experiences and b)the language you are used to won't make your own views more credible. | | | Because of this, he was sent to sensitivity training, where he learned that all people are alike on the inside and a perfect world would be one where "black," "white," or "Irish" didn't even have meanings - we'd all be color- and culture-blind. |
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http://www.indie-rpgs.com/viewtopic.php?t=4478
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| | Members Publications |
| | (1994) "Cultural Anthropology and the Definition of Religion" IN "The Notion of 'Religion' in Comparative Research," Selected Proceedings of the XVIth Congress of the International Association for the History of Religions, Rome, 1990, ed. | | | (1996) Tense Past: Cultural Essays in Trauma and Memory. | | | McGilvray, Dennis B. Symbolic Heat: Gender, Health, and Worship among the Tamils of South India and Sri Lanka. |
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http://www.uwgb.edu/sar/pubs.htm
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| | Rhetoric II: Sample Annotated Bibliography |
| | In contrast to Adler, the articles in this book focus exclusively on the personal aspects of and preparation for intercultural experiences. | | | The books in this section discuss intercultural communication in terms of cultural dimensions and show how these dimensions apply to communication in multinational business settings, at the personal level, in interpersonal interaction, and at the national level. | | | She begins with a discussion of variations in cultural orientation along six dimensions--individual, world, human relations, activity, time, and space--and the impact of these variations on organizations. |
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http://gsteinbe.intrasun.tcnj.edu/tcnj/rhetoric2/annotatedbibl.htm
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| | Blogcritics.org: Cultural appropriation: An opposing view |
| | Not everyone agrees with my moderate stance in regard to cultural appropriation, which I blogged about recently. | | | Appropriation is defined as "to make use of material without authority or right." In this case, I'm discussing an author writing about cultures or even races outside of their own personal experience. | | | It takes a very brave, if not eccentric, author to attempt to produce a work of fiction away from the realm of his/her life's experience. |
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http://blogcritics.org/archives/2004/03/10/180125.php
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| | Cultural Diversity |
| | Explore the diversity between members in the classroom not only physical features, but concentrate more on likes and dislikes, habits, etc. Topics to explore are: food likes and dislikes, sport preferences, the way holidays are celebrated, other personal preferences. | | | Focus: Introduce the concept of immigration and citizenship by first exploring the diversity of people. | | | Can students tell about their family heritage and ethnic background? |
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http://www.libsci.sc.edu/miller/diversity.htm
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| | yick.htm |
| | In early 1964, she resumed her literary battle by trying to get the well-known Beijing literary critic Li Xifan to attack Hai Rui Ba Guan; he refused (and was later purged during the Cultural Revolution). | | | It was at Mao's personal direction that Yao Wenyuan fired the first salvo of the Cultural Revolution in a Shanghai newspaper with his critique of Wu Han's Hai Rui Dismissed from Office. | | | Indeed, any intellectuals who serve under the CCP in China today must remember the fate of Deng Tuo, Wu Han, and Liao Mosha, who had suddenly found themselves riding an enraged tiger. |
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http://mcel.pacificu.edu/aspac/papers/scholars/yick/yick.htm
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| | Borrowed Power |
| | Not surprisingly, the most personal and passionate views on cultural appropriation originate from within a given controversy. | | | Cultural appropriation may well be `a very complex subject,' as the editors assert, but this book does much to illuminate many of the issues and acts that account for that complexity. | | | They first offer a working definition of cultural appropriation as `the taking - from a culture that is not one's own - of intellectual property, cultural expressions or artifacts, history and ways of knowing,' and then go on to point out the limitations of such a definition. |
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http://www.utpjournals.com/product/utq/681/cultural31.html
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| | Theology Today - Vol 52, No. 3 - October 1995 - BOOK NOTES - Missionary Conquest: The Gospel and Native American Cultural Genocide |
| | Through the careful examination of four highly regarded missionaries, George Tinker (Osage/Cherokee) demonstrates the inherent cultural and personal destruction implicitly (and sometimes overtly) carried with their gospel message. | | | Missionary Conquest: The Gospel and Native American Cultural Genocide | | | "The kerygmatic content of the missionary's Christian faith became confused with the accoutrements of the missionary's cultural experience and behavior." Recognizing that the four missionaries were products of their times and cultures, Tinker unmasks the symbiotic relationship of missionary and government and clearly articulates the cooperative and destructive path they forged together. |
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http://theologytoday.ptsem.edu/oct1995/v52-3-booknotes7.htm
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| | Marketing Michelin: Advertising and Cultural Identity in Twentieth-Century France |
| | If we accept that things have cultural meaning and that personal satisfaction is somehow tied to the cultural meaning of things, cultural constructs can be devised to play on that meaning and, in so doing, promote and sustain or alternatively, diminish and redirect, demand. | | | While the ambiguity may not trouble cultural historians, economists have a narrative of how firms as agents behave and it would be illuminating to have this ambiguity further explored. | | | Harp is not the first in this field of cultural production, but his approach is an illuminating one. |
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http://www.eh.net/bookreviews/library/0541.shtml
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| | 18th-Century French Cultural History |
| | This week we take up a new and highly promising approach to the problem of culture, by considering personal identity as the link between ideas (held and expressed by one person) and institutions (which structure how individuals behave). | | | In this class, we consider the importance of the body as a metaphor in social and political discourse of the eighteenth century by reading of one of the most provocative and creative minds currently writing cultural history, Antoine de Baecque. | | | This course is intended as an overview of the literature in one of, if not the, most vibrant fields of European Cultural History: French Cultural History in the Age of Enlightenment and Revolution. |
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http://www.unlv.edu/faculty/gbrown/hist728.f99.htm
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| | Marketing Michelin: Advertising and Cultural Identity in Twentieth-Century France |
| | If we accept that things have cultural meaning and that personal satisfaction is somehow tied to the cultural meaning of things, cultural constructs can be devised to play on that meaning and, in so doing, promote and sustain or alternatively, diminish and redirect, demand. | | | While the ambiguity may not trouble cultural historians, economists have a narrative of how firms as agents behave and it would be illuminating to have this ambiguity further explored. | | | Marketing Michelin: Advertising and Cultural Identity in Twentieth-Century France |
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http://www.eh.net/bookreviews/library/0541.shtml
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| | 1996 AAS Abstracts: Japan Session 12 |
| | By remapping operative constructions of ethnicity, gender and class, they also anticipated arguments against the hegemonic cultural discourses (nihonjinron) that spread in the 1970s and 1980s. | | | In the late 1960s and early 1970s his Yaponesia writings became important texts to many Okinawan intellectuals concerned with the cultural repercussions of Okinawa's reversion to the mainland. | | | Their concern with marginality was, instead, a strategy for opposing and transforming central institutions and the suppression of cultural and political difference. |
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http://www.aasianst.org/absts/1996abst/japan/j12.htm
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| | Hollow Moon Cultural Bias |
| | In this case, the character's only stepping out of line with cultural standards, not alignment ones, but the mental uncertainty and deep personal distress that results from such a drastic rearrangement of one's beliefs is the same. | | | Because the SoR isn't as restrictive as the SoP, and allows for flexibility in the activities (though not the recollections) of Materan cultures, characters native to the Hollow Moon aren't bound by as strict a set of "cultural bias" limitations as their Hollow World counterparts. | | | But the HW boxed set doesn't make enough of a distinction between racial abilities and cultural ones, so I wanted to make sure I defined which of the natives' abilities are race-specific explicitly, in the Hollow Moon, where there's a LOT of important non-(demi)humans. |
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http://www.mystaranet.jamm.com/vaults/html/sor_bias.html
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| | Baraita: October 2003 Archives |
| | Many other key political issues seem to be irrespective of academia: as far as I can tell, attitudes toward homosexuality vary with urban density, personal experience with friends/family, and a smidge of religious teaching thrown in. | | | On the other hand, I've also found myself in departmental cultures where it's not wise to admit too loudly and too far before tenure to being pro-choice -- generally, but not invariably, for reasons of institutional religious affiliation. | | | My main Talmud-by-email list is working through the tractates dealing with different types of sacrifices, and while most of the details either baffle or bore me, I am in awe of the labor they represent. |
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http://www.baraita.net/blog/archives/2003_10.html
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| | Transhumanist FAQ |
| | "Does Extropianism refer to a set of required beliefs?" Since all "extropy" refers to is a collection of mutually supporting values and attitudes, it says extremely little about particular beliefs. | | | Transhumanists believe that the best strategy for attaining posthumanity to be a combination of technology, personal responsibility, and determination, rather than looking for it through psychic contacts, or extraterrestrial or divine gift. | | | To the extent that an "ism" refers to a system of thought that declares itself closed to further improvement, that claims to be a complete and final truth, then it’s a dangerous thing. |
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http://www.extropy.org/faq.htm
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