Sentences with phrase «as a historian who»

I write as a historian who finds Gregory's arguments persuasive, but I think Radner's review provides us with a teaching moment.

Known as a historian who takes on ambitious projects, Margaret MacMillan doesn't disappoint in Dangerous Games.

I say surprised not only because I am disposed to a cynical suspicion about now - ubiquitous international contemporary art biennales and fairs, which somehow manage to be both bloated and vacuous, but also because, as a historian who works on postwar art of the not - so - distant past, my relationship to «the contemporary» and «contemporary art,» both in regards to my teaching and scholarship, has felt rather tortured of late.

Most philosophers regard Kuhn as historian who had pretensions as a philosopher, although some have recognized his claim as philosopher because he changed the debate about scientific realism..

As a historian who takes an interest in legal history, I'm a bit surprised by your take on this.

As a historian who began digging into records and documents about ordinary and extraordinary people some thirty years ago, I've long wanted to share the history of those people with a broader audience.

Not exact matches

«It seems that as long as President Trump is in the White House, it's certain the North Koreans will be far more cautious,» said Andrei Lankov, a historian at Kookmin University in Seoul who once studied in Pyongyang.

As a historian by background who has written quite a bit on the Great War, it's always nice to see the media cover things that otherwise have been long forgotten outside the ranks of historians and buffs.

Who would benefit from this book: Historians would benefit, as would those interested in trading.

As economic historian J.K. Galbraith wrote about the advance leading up to the 1929 crash, the market's gains «had an aspect of great reliability... Indeed the temporary breaks in the market which preceded the crash were a serious trial for those who had declined fantasy.

The historical evidence of Jesus Christ «Most critical historians agree that Jesus was a Galilean Jewish Rabbi who was regarded as a teacher and healer in Judaea, [18] that he was baptized by John the Baptist, and that he was crucified in Jerusalem on the orders of the Roman Prefect, Pontius Pilate, on the charge of sedition against the Roman Empire.

And yet you are guided by the ramblings of five authors from the 1st century CE who basically are regurgitating local myths and embellishments and have no supporting backgrounds as trained historians.

This program gives Wilson many opponents: anti-functionalists among theorists and historians of religion (it's no accident that among theorists of religion Wilson chooses arch-functionalist Émile Durkheim as his hero); evolutionary theorists who don't think that such theory is usefully applicable to social groups; those who think it is applicable to social groups, but conclude that religious groups are maladaptive; and theological realists, who think the whole enterprise vitiated by its procedural naturalism.

Of particular importance in this regard, though little noted by historians or popular piety, are Nuechterlein's telling observations on the Lincoln who prosecuted the war through to its conclusion despite its frightful costs» whatever the popular and, in some sense, real perception of Lincoln as tenderhearted.

In fact, as one historian (who wasn't a Christian) described the early Christians, «Every one of them who has anything gives ungrudgingly to the one who has nothing.

Although there are undoubtedly dogmatic historians who reject miracles out of hand, an intellectually sophisticated historian would never claim that miracles can not happen but only that the historian, as historian, is never able to claim that a given event is supernaturally caused.

This may appear to be an admirable expression of an undogmatic attitude, but it depends upon characterizing as «practical atheists» historians who, like Sanders, reject supernatural intervention.

The publisher thought the complaints were from people on the opposite ideological spectrum from Barton, a conservative political star who has long billed himself as an evangelical historian.

An ordinary reader might think that Martin's argument for openness to supernaturalism is intended to give aid to conservative Christians who reject secular scholarship because, they argue, the believing historian is just as justified in bringing her faith in supernatural intervention to life - of - Jesus research as the secular historian is in rejecting it.

many of the similarities between Jesus and the myths are mostly written (added) AFTER Jesus... such as Attis being «crucified» there is much evidence to show that ATtis died originally from a spear on a hunting trp... and the crucifixion was added to the story after Christ... as we seen in writings of Greek historians etc. see this page to get more info http://www.tektonics.org/copycat/attis.php this is one of many studies out there to show the supposed similarities between Jesus and myths that debunk current opinions of those who say Christianity is a copycat of other myths

This is now being properly researched by historians like Dr Foa, who insists that, as a result, we can be sure that the «more recent image of the aid given to Jews by the Church arises not from pro-Catholicideological positions, but above all from thorough research into the lives of Jews during the occupation, from the reconstruction of the stories of families or individuals.

Jewish historians used to speak of Moses Mendelssohn, the late - eighteenth - century German Jewish thinker, as the man who single - handedly launched his previously ghettoized people into modernity.

Among the colleagues and disciples of Sir Sayyid one of the most outstanding was the historian Shibli, who wrote scholarly biographies of the Holy Prophet and of several other religious leaders such as the Caliph Umar, Abu Hanifah, and Ghazali, thus awakening the Muslims of India to a sense of their glorious past.

Professor Mead is one of a number of distinguished historians who see the Enlightenment not simply as a philosophical movement but primarily as a religious movement.

In comparison to the New Testament where Paul's letters were written starting 15 years after Jesus» ascension, the first gospel, Mark written 25 years after (Peter was the source of Mark), Matthew who was an eye witness at 35 years, and Luke 35 years as a careful Roman / Greek trained historian who interviewed living eye witnesses such as Mary, mother of Jesus.

What might matter is that you name an obscure historian who lived 18 centuries after Jesus as a primary source of your facts.

Historian Daniel Howe observes that the Unitarian clergy fomented considerable dissent in Massachusetts against the U. S. annexation of Texas by portraying the Texans as irresponsible speculators who had entered Mexico at their own risk.

Again, what Miola calls «a simplistic notion of religious identity» in a muddled age may itself be called simplistic, in view of the formidable arguments brought forward by such «revisionist» historians as Eamon Duffy, who show that traditional Catholicism was strong in the hearts of the people till well on into Elizabeth's reign.

Yet the most popular modern guide in any language is Steven Runciman, a refined British private scholar of medieval Balkan and Byzantine history who insisted that he was «not a historian but a writer of literature» and argued that «Homer as well as Herodotus was a Father of History.»

The distinguished historian Gertrude Himmelfarb takes the last phrase as the title of her reflection on the current rash of «confessional» memoirs that confess not the sins and weaknesses of the authors but of relatives who burdened their lives.

Richard Burridge has set an agenda that will provide decades of work for biblical scholars, historians, and practical theologians, and for theologians who recognize their primary vocation as a service to the Church.

Le Goff's body of work, then, stands as a challenge to historians who argue for the Italian Renaissance and Reformation as a break that unleashed a series of forces, intended or not, ultimately leading to the current social imaginary.

Among his correspondents were nuns who moonlighted as literary critics and the devout Irish Catholic poet and art historian Thomas MacGreevy.

Its bearer, who has no peer as a John Wesley scholar, is a historian with a vast knowledge of Christian theology.

Yet it is precisely because of this complete openness to all that is human, that the historian must open himself to encounter with humans who understand their existence as lived out of transcendence.

Picture yourself as one in the middle generation of Christian historians, who has been given a renewed time with Outler.

To discredit completely the Marcan framework would not only leave us in the dark as to the main features of Jesus» ministry — that is an alternative which the honest historian must face — but would also leave inexplicable the fact that one who taught of himself and the Kingdom in such terms as Q, for example, relates, was also crucified as a false Messiah.

All historians agree that the Indian church is very ancient but they differ as to how early the Gospel had been brought to India and who or what agency brought it and to which part of India.

To the serious historian (as distinct from the mere chronicler) the interest and meaning which an event bore for those who felt its impact is a part of the event.

He is a historian and editorialist with Corriere della Sera, who described himself in the piece as «devoid of faith.»

The Catholic historian, William Thomas Walsh, even placed Moses as the «first real inquisitor, as a Torquemada would have understood the word» and referred to the Prophet's first descent from Mount Sinai and the slaughter of 3,000 men who had indulged in idolatry around the Golden Calf.

The historian Richard J Evans wrote that, by 1939, 95 % of Germans still called themselves Protestant or Catholic, while 3.5 % identified as «gottgläubig», i.e., someone who still believes in God, although without having any religious affiliation, and 1.5 % atheist.

Kaplan's approach to peoplehood would appear to have the support historian Conor Cruise O'Brien, who writes of rationality, self - interest, an pragmatism as insufficient to hold together a society that has lost the common bond of religion.

My concern is to draw a connection between the broader situation Gioia describes and the dealer's observation, which cuts to the heart of who I am, as a Christian, and the work I do as an art critic, curator, and art historian.

Virtually all art historians who have critiqued this painting see it as a rejection of religion (particularly the Bible) for the modern, joyous lifestyle of 19th - century France.

It was not a mere act of cleansing; the Jewish historian Josephus, who understands it in this way, is in error at this point, just as he is in making completely innocuous the Baptist and the Baptist movement in general.

Hans Frei, a historian who reflected upon the history of biblical interpretation, was a theologian who called us to faith in Jesus Christ as presented in the texts, not behind the texts.

A nostalgic reminiscence from the Clinton years: Social historians, the addlepated media, and other leftists have delighted in categorizing those of us who are «post-war baby boomers,» as self - indulged, morally challenged, half - wits who follow the remnant of the Grateful Dead around in....

For example, at one point he quotes the distinguished historian of ancient science G. E. R. Lloyd, who said of Greek science: «Much as the Egyptians and Babylonians contributed to the content of these studies, the investigations only acquire self «conscious methodologies for the first time with the Greeks.»

Two strains run through the Bible, both important to the sociologist or historian who wants to know how people react to circumstances and why they react as they do.