Sentences with phrase «nature study by»

On - line Handbook Of Nature Study By Anna Botsford Comstock.

The galleries will also be showing nine nature studies by the American 20th - century painter Charles Burchfield (1893 - 1967) who worked almost exclusively in watercolor, focusing on his immediate landscape: his garden, snow turning to slush, the sounds of insects and bells and vibrating telephone lines.

Not exact matches

A recent study published in Nature looked at thousands of different mammal species and worked out the percentage of cases in which animal fatalities were caused by their own kind.

According to a fascinating recent Nature article by Tom Clynes, science has been hard at work trying to figure out the answer to that question for more than four decades with the the Study of Mathematically Precocious Youth.

And even if you aren't an entrepreneur by nature, you can still learn a great deal by studying the habits and characteristics of those who possess a truly entrepreneurial spirit.

According to the study, being slightly more difficult to get along with may come with monetary benefits, but people who are agreeable by nature tend to have stronger friendships, are liked more by their peers and are more satisfied with life in general.

«In a 2008 study, nearly 120 students were induced to feel amused, neutral, or sad (by watching a comedy video, a nature documentary, or a film clip about cancer).

Plus, in previous studies by the same researchers nature sounds have been shown to boost concentration in individual listeners.

These were not studies published in fly - by - night oncology journals, but blockbuster research featured in Science, Nature, Cell, and the like.

Bernard W. Anderson, «Human Dominion Over Nature,» in Biblical Studies in Contemporary Thought, edited by Miriam Ward.

In his encyclical letter on the importance of St. Thomas» work, Pope Leo also alluded to the Church's need to maintain a deep study of science: «When the Scholastics, following the teaching of the Holy Fathers, everywhere taught throughout their anthropology that the human understanding can only rise to the knowledge of immaterial things by things of sense, nothing could be more useful for the philosopher than to investigate carefully the secrets of Nature, and to be conversant, long and laboriously, with the study of physical science.»

By studying the nature of the process, a scientist might argue that he can make sense out of the evolutionary process without the postulate of God.

To suppose that the scientific study of nature is a natural by - product of a certain stage of cultural development simply does not fit the facts of world history.

That is why the effort to understand God Christianly, which must in the nature of the case proceed indirectly, might best proceed indirectly by way of study of the Christian thing in and as Christian congregations.

@ lionly lamb, yeah I myself love to study and watch science but by nature the TV takes from our time for other things.

The three questions can serve as horizons within which to conduct rigorous inquiry into any of the array of subject matters implied by the nature of congregations, disciplined by any relevant scholarly method, in such a way that attention is focused on the theological significance of what is studied:

To the Christian, such an atheistic approach to human nature is essentially inhuman, since men do not exist without a fundamental religious vocation any more than they exist in this life without physical needs, individuality or communities, all aspects of the human condition eagerly studied by social scientists.

Indeed, the most recent study of them, by E. Jüngel in his Paulus und Jesus, claims that the Kingdom of God actually becomes a reality for the hearer of the parables in the parables themselves, which are, by their nature as parable, peculiarly well designed to manifest the reality of the Kingdom as parable (E. Jüngel, Paulus und Jesus [21964], pp. 135 - 74; cf. J.M. Robinson, Interpretation 18 [1964], 351 - 6.)

I was actually giving you the benefit of the doubt when I assumed you didn't understand the nature of the discussion — because the alternative of course would be to discuss a lot of earnest scholarship and study by people gay and straight alike as mere rationalization.

It shows how the study of the Law is superior to the compelling attractions of any religion centered in the worship of nature (i.e., the nature deities of Israel's neighbors, the sun god, storm god, etc.) with a hymn celebrating the manifestation of God in nature (as his creation) in the first six verses, counterbalanced by verses which praise the Mosaic Law as God's revelation of his will (vv.

Advocates of intelligent design claim that anyone can be led to belief in an intelligent designer by a scientific study of nature.

Study of Scripture through the filter of man's biases results in the type of man - centered ideas proferred by Baden, like «God learns to accept their inherently evil nature», and humans «are the only species that can give him what he wants — which, in the view of Genesis, is bloody, burned animal sacrifices», and «it is, rather, our job to make ourselves uncomfortable that he might be appeased.»

In the latter regard, H. Paul Santmire whose study of the history of Western attitudes toward nature is one of the best available, provides perspective when he writes: «The theological tradition of the West is neither ecologically bankrupt, as some of its popular and scholarly critics have maintained and as numbers of its own theologians have assumed, nor replete with immediately accessible, albeit long - forgotten ecological riches hidden everywhere in its deeper vaults, as some contemporary Christians, who are profoundly troubled by the environmental crises and other related concerns, might wistfully hope to find» (Santmire, 5).

The effect of the new method of philosophy instituted by Descartes and Locke was to make human mental operations and their contents the sole object of study, with the rest of nature the «unknown something» behind the veil of appearances.

Many — if not most — studies — such as literature, philosophy, history, religion, geography, and anthropology (to name only some of them)-- by their very nature draw upon a variety of other fields of study and thus are particularly suited to general education, provided they are not ruined for that purpose by professional zeal to make them into precise, technical, exclusive disciplines — as occurs even in such a naturally general field as literature, when its promoters restrict it to technical textual analysis.

There are, therefore, two sets of studies or academic disciplines, those that study the phenomena, which are what we mean by nature, and those that study the distinctively human.

It challenges magic by showing that the powers of nature must be studied, respected, and obeyed before they can be employed for the fulfillment of human wants.

I now propose to show more concretely just how liberal studies entail the practice of freedom, by examining briefly the nature of the knowing process in some of the main disciplines in the liberal arts and sciences.

Much as the Study of Theological Education in the United States and Canada, directed by H. Richard Niebuhr in the 1950s, became an influential inquiry into the nature of the church and its ministry, so the Danforth study, ostensibly of campus ministries, became an important resource for exploring the necessary relation of religious faith, social ethics and public - policy formulaStudy of Theological Education in the United States and Canada, directed by H. Richard Niebuhr in the 1950s, became an influential inquiry into the nature of the church and its ministry, so the Danforth study, ostensibly of campus ministries, became an important resource for exploring the necessary relation of religious faith, social ethics and public - policy formulastudy, ostensibly of campus ministries, became an important resource for exploring the necessary relation of religious faith, social ethics and public - policy formulation.

And the Bible Has Much More: For a much more thorough and complete study, in the Bible itself, of God's name, nature, will, power, commandments, and so on, see my titles: By the Power of God (http://www.dickb.com/powerofgod.shtml) and Why Early AA.

Why do not accidental characteristics studied by physics reveal a material reality's essence, or nature?

Buoyed by a self - confidence that, paradoxically, can only be justified by the theistic premise of man's capacity to transcend nature, these scientists began subjecting man himself to an increasing amount of scientific study.

Also see Alfred North Whitehead, The Concept of Nature; two recent studies by Kenneth Boulding entitled The World As a Total System (Beverly Hills, CA: Sage Publications, 1985) and Ecodynamics (Beverly Hills, CA: Sage Publications, 1981); and two works by Fritjof Capra entitled The Tao of Physics (Boulder, CO: Shambala Publications, 1975) and The Turning Point (New York: Bantam Books.

With the passage of time and more mature study of the nature of scripture, as disclosed by the application of the modern historico - critical method of investigation, it is seen that the possible borrowing of Bible writers from another source in no way affected its intrinsic worth, or even the belief that these writers were inspired in their writing.

The temptation to determinism in our thinking arises from the fact that the bulk of nature, the mineral level studied by geology, physics or inorganic chemistry is constituted by aggregates of occasions so conforming to their past that any present state in this inert realm seems to be the purely passive recipient of a series of events leading up to it.

At most, such study so interpreted shows us that one corner of nature is in some respects absolutely peculiar, revealing the introduction of unprecedented forms of reality not to be explained by anything found in the rest of nature.

Nature is usually seen as a system which can be studied, understood and controlled, whereas creation can only be understood as a gift from the outstretched hand of the Father of all, and as a reality illuminated by the love which calls us together into universal communion.

That the works on nature should prove to illuminate and be illuminated by the works on metaphysics is not at all surprising if we take seriously Whitehead's announcement, in the preface to the second edition of The Principles of Natural Knowledge, of his intention «to embody the standpoint of these volumes [on the philosophy of nature] in a more complete metaphysical study» (PNK ix).

For it can be shown, by a close comparison of the two sets of texts, that the basic metaphysical ideas to be conveyed by that study were already very much in Whitehead's mind when he was writing on the philosophy of nature?

Porter is unpersuasive in her repeated claims that the figures under study tended to use the theological framework provided by Scripture, nature, and reason merely to legitimate the prevailing but often unquestioned views of their culture.

As for the adults who came to us claiming to have discovered their «true» sexual identity and to have heard about sex - change operations, we psychiatrists have been distracted from studying the causes and natures of their mental misdirections by preparing them for surgery and for a life in the other sex.

It is evident that Smith's theology is «natural theology», a knowledge of God arrived at by the study of nature alone, without any reliance on «revelation» as recorded in sacred scripture.

Finally, in still a third article in the same issue of Process Studies, Lewis Ford initially commends Oomen for her highly original solution to the problem of God's prehensibility by worldly actual occasions but finds problems with her own (and Whitehead's) consequent inability to distinguish real possibilities here and now emergent within the divine consequent nature from the atemporal pure possibilities forever contained in the divine primordial nature (Ford 140).

But in the last three decades homiletics has studied more and more the interactive nature of preaching — how a sermon is not simply something delivered, but how it is received and processed by the congregation.

And as a result of this vestigial dualism, nature, the world studied by the sciences, is denuded of anything mental — and therefore of the possibility of sustaining any universal meaning.

In recent issues of Process Studies there has been a spirited discussion among several contributors about whether or not God can be prehended by finite actual entities either in terms of the divine consequent nature or in virtue of a somewhat revised understanding of the divine primordial nature.

Biblical studies oriented to theological questions about the nature and criteria of adequacy of congregations» common life are central to study of congregations as characterized by distinctive social space.

The objects of his study range from a class of molecules that have the basic self - duplicating property of living things, through cells which suggest purely physical systems, through animals which give increasing evidence of having minds, to human beings in whom streams of consciousness seem to involve continual choices of action, at the opposite pole from control by impersonal laws of nature.

An interesting study of christological models has been written by John McIntyre.4 The «two - natures model» (which he takes as a single complex model involving both divine and human natures) has dominated Christian thought, but it has a number of limitations; it is tied to the Aristotelian categories of substance and attribute, and it tends to view the incarnation as the assumption of an abstract human nature rather than the personal individuality of a particular man.

In it, Enns focuses on three specific problems / questions raised by the modern study of the Old Testament and uses those specific problems / questions to engage in a broader conversation about the nature of Scripture.