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democracy which h a s failed to bring about an immediate paradise on earth, readers' notions a b o u t life in the W e s t in general and a b o u t t h e life of poles living abroad in particular are constantly.chang-ing. In the late 1980s a new image of emigration, clearly anti-Romantic, emerged

In: Canadian-American Slavic Studies

of the skhema and were approved by the hegumen to follow a life of stillness or quietude ( hesychia ). A flavor of adolescent fervor runs through this episode of the life. Solovki Island clearly had multiple hermits living in the monastery environs and it seems they included men who took it upon

In: Canadian-American Slavic Studies

Using narrative medicine as an interpretive framework, this chapter analyzes Simone de Beauvoir’s account of her mother’s final days in A Very Easy Death as representative of the social and experiential motivations for and consequences of using life-prolonging technology for dying patients. I

In: Suffering in Theology and Medical Ethics

that “farming is not a labour, but an occupation”2 (Yamamoto 1981: 24). He suggests that life in (or migration to) urban regions may be economically motivated, while living in (or mi- grating to) a rural area is not (Yamamoto 1997; 2017). If life in rural parts of the country is less favourable

Open Access
In: Vienna Journal of East Asian Studies

. But. S e r g e concluded, life was good in Bolshevik Russia of 1926, which had regained the living s t a n d a r d s of 1913. Had bureaucratic Stalinism not s u c c e e d e d by 1927, the modernization of Russia would have been carried out humanely and effi- ciently by the Old Bolsheviks. S e r g e

In: Canadian-American Slavic Studies

programmatic line, some authors propose a dominant task of practical theology to support and promote a religion in service of the living. From the particular knowledge about life theology can relate on, this being the argument, should engage in a searching process “for better understanding of life resp. for an

In: Eco-Theology

involved in the life story. Community and relationships are the basic outline of the orientation framework. Thus, the agricultural fieldwork is usually told about family ties. The natural living environment is a place of relationships. Veiled experiences of violence 30 in the life stories also document

In: Doing Climate Justice

reflections is to develop the importance of spirituality in relation to violence and to link ecclesia’s experience and traditional spirituality to the interatedness of violence and facilitation of a culture and life of respect. Today, the various principal faith traditions in our society contribute to

In: "Ökumene ist keine Häresie"

. Their laborious research has focused not on high politics, but on local communities. Their works deconstructed the life-styles, living conditions, fashion and dressing, leisure, tourism and consumption, sexual habits and childcare of ordinary people. The current study provides a historiographic

In: East Central Europe

support … Whether or not I can live a life that has value is not something that I can decide on my own, since it turns out that this life is and is not my own, and that this is what makes me a social creature, and a living one (Butler 2012a: 10-11). Butler combines the motif of physical survival with

In: Judith Butler and Theology