Sentences with phrase «about nineteenth»

• For more about nineteenth century art, see: Homepage.

There is nothing we can do about nineteenth - century representations of slavery and Walker's work does not give us an easy prescription for making the world a better place today.

«William Morris was after a more equal society,» Bob and Roberta Smith says about the nineteenth century designer, writer and socialist activist, whose legacy is celebrated at the award - winning William Morris Gallery in Walthamstow, north - east London.

Having plumbed the archives for information about the nineteenth - century dancing sensation known as Juba, Myers pieces together a fictionalized account of his extraordinary life in this posthumous novel.

Not exact matches

For much of the nineteenth century, the United States also ran trade deficits and capital account surpluses, but while there were already capital flows driven by investors making independent decisions about where to park their money, roughly 90 percent of the international business done by London banks consisted of trade finance.

Wood rightly devotes much attention to nineteenth - century speculation about racial origins, which rested on the Scottish Enlightenment's «conjectural history»; yet Henry Home, Lord Kames, a key figure in the tradition on which Wood focuses, and hardly an obscure one, appears here as «Lord Henry Homer Kames» and «Lord Henry Holmer Kames.»

Is it now the case that we will not be able to talk about race or about the history of nineteenth century France without some equivalent caveat?

His rhetorical question some time back about Mormonism only coming about about in the nineteenth century, some 1,800 years after the Ascension of our Lord is spot on!

Books about sexual deviancy among Catholic priests and nuns were popular in the nineteenth century.

• W. H. Mallock, The New Republic: It defies reason that a professional economist should have written one of the most brilliant satires of the nineteenth century (it appeared in 1877); a conversation novel, in the manner of Thomas Love Peacock, and just about as ingenious as any of his; a grand and ungracious burlesque of the Oxonian intellectuals and writers of the time, many of them Mallock's friends.

First published in the early decades of the nineteenth century, it is a long narrative poem about a young woman of great beauty and culture, her misfortunes, and the burdens of karma; a work of genuinely moving brilliance, grim and sad at many points, but also somehow radiant.

There are also three paragraphs inserted into chapter 6 on «The Nineteenth Century» (SMW 153 - 55), indicated by the fact that «these individual enduring entities» in the very next sentence refers back to the final sentence just before the inserted material.2 Later new insights about eternal objects and God were added in the two metaphysical chapters, using the new concept of «actual occasion» for the first time.

Look even beyond the nineteenth century and think about pre-modern society.

Tarkington, who saw the effects of the industrial revolution in his neck of the woods in the late nineteenth century, used the novel to talk about the rise of new technology — in this case, the automobile — and the impact it would have on an idyllic life.

In the nineteenth century, many Wesleyans became troubled about the outworking of this teaching.

In an interesting new study, Melville's City (Cambridge University Press, 312 pages, $ 59.95), however, a scholar at MIT named Wyn Kelley demonstrates Melville's surprising distance from the rest of nineteenth - century thought about the city.

Claiming to be not simply an accidental nineteenth - century invention but a timeless truth about human sexual nature, this framework puts on airs, deceiving those who adopt its distinctions into believing that they are worth far more than they really are.

Even if they attempt to explain away «No one knows about that day or hour, not even the angels in heaven nor the Son, but only the Father» (Mark 13:32), they can not explain away that most every Christian, theologian, scholar, and prophet from the first Century until the Nineteenth Century all believed that the church would go through the Great Tribulation and not escape through some secret rapture that would leave the world paralyzed.

Until the nineteenth century, mathematicians traditionally held that the axioms of geometry, arithmetic, and other disciplines could be established as self - evidently true statements about objects in space.

By somewhere along in the nineteenth century, I suggest that the image in vogue of the minister as teacher was about like this.

«His work in philosophy forms part, and a very important part, of the movement of twentieth - century realism; but whereas the other leaders of that movement came to it after a training in late - nineteenth - century idealism, and are consequently realistic with the fanaticism of converts and morbidly terrified of relapsing into the sins of their youth, a fact which gives their work an air of strain, as if they cared less about advancing philosophical knowledge than about proving themselves good enemies of idealism, Whitehead's work is perfectly free from all this sort of thing, and he suffers from no obsessions; obviously he does not care what he says, so long as it is true.

We are told that members of a community can disagree about some rather fundamental issues; nineteenth - century chemists did not all have to accept atomism as long as they all accepted the laws of combining proportions.

Reflecting the basic orientation of its namesake, the late nineteenth - century evangelist Dwight L. Moody, as well as that of the school he established, Moody Bible Institute in Chicago, the journal has as its main concern the task of evangelism — that is, the preparation for, understanding of, reporting about, and inciting interest in the proclamation of the gospel.

Although Darwin did not see any evidence for design in nature, we should keep in mind that any doubts Darwin may have had about religion were due to his reactions to the prevailing theology of providential design that dominated the culture of nineteenth - century Victorian England.

The first volume of his labors, Earthly Powers, covering the years 1750 «1914, provoked a lively discussion (including a strong review by Russell Hittinger in First Things) about the role of religion as a rival to the secularist states emerging in the eighteenth and nineteenth centuries.

Russian religious thought of the nineteenth and twentieth centuries was also very sensitive about the crisis of classical philosophy; quite strong in the criticism of its errors, but aspiring to work out its own organic vision of the world, it was not inclined to unite science with philosophy and theology.

The nineteenth century saw heated debates, in response to Darwin's theory of evolution and the beginnings of historical criticism of the Bible, about whether the scripture was verbally inerrant.

For a helpful discussion of nineteenth - century influences on how we think about «the future of oldline churches» see William McKinney, «Revisioning the Future of Oldline Protestantism,» The Christian Century (November 8, 1989): 1014 - 16.

It is significant that from the second century to the nineteenth, when modern historical scholarship became current, theories about the Bible were held which no competent historian now accepts, such as that Moses wrote the entire Pentateuch (the first five books of the Old Testament) including the description of his own death.

About the middle of the nineteenth century Herman Melville, a New Yorker of Dutch descent, published his greatest novel.

The nineteenth - century sense of certainty about a hierarchy of moral, social, and intellectual values remains a part of the way many in the church today still regard family ideals.

After that the Turks were comparatively free from European attacks for two hundred years, and did not have to face another Crusade until about the beginning of the fourteenth century (the latter half of the nineteenth century A.D.).

According to the nineteenth chapter of Matthew, Jesus reversed Jewish belief about spiritual status.

While hymns covered just about every subject, those which found particular favor in nineteenth century America were based on a personal experience of Jesus and the gospel, particularly in regard to faith («Blessed Assurance, Jesus is Mine»), the atonement of Jesus («When I Survey the Wondrous Cross»), confession («Just As I Am, Without One Plea»), dedication («Nearer, My God, to Thee»), following Jesus» example («Saviour, Like a Shepherd Lead Us»), and salvation («Amazing Grace!

Troeltsch was thinking specifically about the origin and evolution of sects in Europe from the Reformation through the end of the nineteenth century.

Claiming to be not simply an accidental nineteenth - century invention but a timeless truth about human sexual nature, this framework puts on airs, deceiving those who adopt its labels into believing that such distinctions are worth far more than they really are.

The nineteenth - century Anglican bishop, J. J. Stewart Perowne, who knew this tradition well, wrote about the importance of the Psalter in the life and liturgy of the church through the ages:

Then, some four hundred years ago, a new stage of scientific development took place which in the eighteenth and nineteenth centuries, brought about human technological dominance of the earth out of which we had emerged.

By the late nineteenth century, momentous changes had been brought about as a result of the Industrial Revolution.

The greatest evangelist of the latter half of the nineteenth century, Dwight L. Moody, was little affected by the revolutions going on about him.

First, the rise of Darwinian evolutionary theory for almost the first time brought about efforts of some Christians to interfere with the scientific teaching to which by the late nineteenth century higher education was committed.

While Nietzsche wrote in the middle of the nineteenth century, the news of God's demise did not reach American shores until about the 1960s.

Regardless of one's own beliefs, there is something undeniably satisfying about the fact that the world of classical music at the end of the twentieth century is dominated by three men who can say of tonality what G. K. Chesterton said of his rediscovery of religious faith: «I freely confess all the idiotic ambitions of the end of the nineteenth century.

The New School Presbyterians, conversely, were very much in line with revivalism as it unfolded in the nineteenth century and had a looser view about worship as a result.

Although the United States by tradition was prevailingly Protestant, at the beginning of the nineteenth century only a small proportion, said to have been about seven in a hundred, were members of churches.

Here excavations indicate that the city (earlier and under a different name, the capital of the Hyksos Dynasty) was destroyed in the sixteenth century when the Hyksos were expelled, that reoccupation probably began shortly before 1300 B.C., and that work went on there under the first two kings of the Nineteenth Dynasty, Seti I (about 1310 - 1290 B.C.) and his son Rameses II (about 1290 - 1224 B.C.), who gave his name to the city.

The nineteenth - century expansion of Christianity among non-Western peoples was brought about almost entirely by Roman Catholics and Protestants, with Protestants doing the larger part.

Palmer makes it clear that though there must have been some doubt, dogmatically, about this in Luther's time, and in the nineteenth century, the conclusion must be drawn that the Church has definitely declined to believe that a plenary indulgence transferred by prayer to a soul in purgatory can guarantee its release, though the Church hopes, as it were, that Christ will respect her wishes in the matter.

Consequently his epistemology avoids the pitfalls of nineteenth century Traditionalism which, carried to its logical conclusion, by undermining the possibility of any rational discourse about reality - and God as its ultimate cause - leads either to radical scepticism or fideism.

The main Indian immigration came during the nineteenth century, when indentured Indian laborers came to work on the rubber plantations, and now the population of Singapore is about six and a half percent Indian.