However, instead of digging into the soil, they look for clues about our planet's climate
history by studying coral reefs, digging into ocean and lake floor sediment and drilling deeply into glaciers and ice sheets.
Though her study did not examine the reasons for the better long - term outcomes for students in bilingual programs, Umansky said other research suggests that students acquire transferable language skills and a better understanding of subjects like math and
history by studying in their native language first.
In this new effort, the researchers sought to learn more about yeast's
history by studying its genetic makeup.
Not exact matches
«If investors spent less time listening to the talking heads on BNN and CNBC and more time
studying history, they would realize that there is little value added
by obsessing about economic growth,» Murray Leith, an analyst at Odlum Brown in Vancouver, wrote last fall.
Melissa Surette, who has
studied prisons and emergency preparedness as a researcher at Northeastern University, has documented a
history of correctional facilities being hit hard
by disasters.
By studying the long
history of Chinese energy companies in the global marketplace,
study author Margaret Cornish determined «their organization and strategy reflect and respond to their global rivals rather than the Chinese state.»
«The search
history, social network, personal preferences, geography and a number of other factors influence the information found
by the searcher,»
study author Harald Holone wrote in a summary of his findings.
The
study was based on 166 volunteers who were recruited from Amazon Mechanical Turk, where you can make money
by completing «Human Intelligence Tasks,» and it looked at their entire Instagram
histories, which came out to about 43,950 photos.
The research, led
by Michigan State psychologist Zachary Hambrick, combed through six previous
studies looking at the achievement and practice
history of more than 1,000 chess players.
We boil down small - cap investing into Six Laws that are supported
by academic
studies, logic, and
history.
If one has the wisdom to question their beliefs
by actually testing them against data, thinking carefully about valuations, and
studying the course of market cycles across
history, none of these points should be surprising.
This
study of the
history of ideas leads also through practical experience to a Christological conclusion that undergirds a vibrant humanism that makes secular humanisms pale
by comparison.
Thus university theology is characteristically in search of the very possibility of theology as such and tends, on the one hand, rarely to advance beyond prolegomena, programmatic probings, or an apologetic natural theology — unless it turns, on the other hand, with no little relief, to the very respectable
study of the
history of theology (as demonstrated, for instance,
by the Bonhoeffer Society, the 19th Century Working Group of the AAR, the Tillich Working Group, or even the recently founded Karl Barth Society).
For example, books reviewed in the first months of 1910 included Herbert Croly's The Promise of American Life; Education in the Far East,
by Charles F. Thwing; a philosophical
study titled Religion and the Modern Mind,
by Frank Carleton Doan; Jane Addams's The Spirit of Youth and the City Streets; The Immigrant Tide,
by Edward Steiner; Medical Inspectors of Schools (a Russel Sage Foundation
study); A. Modern City (a scientific
study of that phenomenon),
by William Kirk; The Leading Facts of American
History,
by D. H. Montgomery; and Jack London's collection of short stories, Lost Face.
The Conservative Intellectual Movement in America: Since 1945
By George H. Nash Intercollegiate
Studies Institute, 467 pages, $ 24.95 George Nash knows as much about the intellectual
history of modern American conservatism as anybody, and it is a pleasure to have his classic 1976
study again available.
The
study of
history is arid and incomplete unless it is understood as a work about (and
by) individual human beings — and, moreover, a story whose substance and manner of telling are matters of moral significance.
Other theologians, of course, have approached the
study of the
history of religions from a theological point of view, and their theology has been influenced
by what they have learned.
But Mathison is right that it is impossible (and unwise) to
study the Bible all
by itself, without reference to what others in the community of Christianity have learned and taught in our own day and throughout
history.
After
studying a series of Western societies from ancient Greece and Iran through the
history of Israel, the Middle Ages, the Renaissance, and on into the twentieth centuries, Polak concludes that the most important single factor involved in the generation of change is the image of the future held
by a given group.
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.
At last in despair he decided he would have to talk shop; so he said, «Are you
by any chance interested in the
study of
history?»
But to my knowledge the only
study devoted to Old Testament ethics since 1923 is a German monograph of less than 200 pages, written in 1967
by Hendrik van Oyen as part of a series on the general
history of ethics in the West.
As a student of
History of Religions School within NT
studies, which remains largely Occidental in its approach and conclusions, I look for further inspiration from
History of Religions scholars, particularly from the contributions made
by Eliade to the
study of religious dimensions of NT religion.
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).
We can see
by looking at other primates and
studying their genetics and
history, as well as those of previous species of hominids, that we have common traits.
One discerning
study of modern uncertainties about historical practice,
by Joyce Appleby, Margaret Jacob and Lynn Hunt, even began
by pointing out that their own participation in the historical profession, as women from nonelite social backgrounds, could not have happened without the intermingled social and intellectual changes of recent decades (Telling the Truth About
History).
By the way, if you want some specific examples other than the most famous example of the crusades,
study what the church did to other «Christians» such as the Donatists, Paulicans, Cathars, Albigensians, Waldensians and numerous others, including the slaughter of the Anabaptists and other splinter groups throughout Christian
history.
The whole idea of dogma — timeless, nonhistorical facts about God, Jesus, the church and so forth — had been completely undermined
by the
study of
history.
It was Harnack who, in 190l, addressed this very issue
by asserting that Christian theology had no need of the
history or comparative
study of religions because, through its own long and varied
history.
But
by and large those who
study religion tend to acknowledge the ambiguity of human action, the complexity of ideals in practice, and the inescapable difficulties in interpreting scripture,
history and religious traditions.
Now the dominant approach to
study of the founding era, its many able advocates — Bernard Bailyn, Gordon Wood, J. G. A. Pocock, Drew McCoy — maintain that the period was profoundly shaped
by the long
history of republican «civic humanism.»
They connected to the
study of political
history by walking through an historic countryside.
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.
Such a beginning for a student of
history is not unnatural, but if ever that boy is to become a real historian — as well may be the case — little
by little the consciousness of what is excluded
by his
study will grow dim.
(a) Philosophical preoccupation with the various types of cultural activities on an idealistic basis (Johann Gottfried Herder, G. W. F. Hegel, Johann Gustav Droysen, Hermann Steinthal, Wilhelm Wundt); (b) legal
studies (Aemilius Ludwig, Richter, Rudolf Sohm, Otto Gierke); (c) philology and archeology, both stimulated
by the romantic movement of the first decades of the nineteenth century; (d) economic theory and
history (Karl Marx, Lorenz von Stein, Heinrich von Treitschke, Wilhelm Roscher, Adolf Wagner, Gustav Schmoller, Ferdinand Tonnies); (e) ethnological research (Friedrich Ratzel, Adolf Bastian, Rudolf Steinmetz, Johann Jakob Bachofen, Hermann Steinthal, Richard Thurnwald, Alfred Vierkandt, P. Wilhelm Schmidt), on the one hand; and historical and systematical work in theology (church
history, canonical law — Kirchenrecht), systematic theology (Schleiermacher, Richard Rothe), and philosophy of religion, on the other, prepared the way during the nineteenth century for the following era to define the task of a sociology of religion and to organize the material gathered
by these pursuits.7 The names of Max Weber, Ernst Troeltsch, Werner Sombart, and Georg Simmel — all students of the above - mentioned older scholars — stand out.
He clarifies his rather vague definition of the field
by contrasting biblical theology with five other modes of
study: doctrinal theology, nontheological biblical
studies,
history of religion, philosophical and natural theology, and «the interpretation of parts of the Bible as distinct from the longer complexes taken as wholes.»
As being can never be
studied as an independent object, the
history of metaphysical thought can not be without implications for the
history of being:» [E] very science goes through a process of historical development in which, although the fundamental or general problem remains unaltered, the particular form in which this problem presents itself changes from time to time; and the general problem never arises in its pure or abstract form, but always in the particular or concrete form, determined
by the present state of knowledge or, in other words,
by the development of thought hitherto.
In a
study of his earlier pictures, Kolker notes that «Scorsese is interested in the psychological manifestations of individuals who are representative either of a class or of a certain ideological grouping; he is concerned with their relationship to each other or to an antagonistic environment... [and finally] there is no triumph for his characters» (A Cinema of Loneliness [Oxford University Press, 19881, p. 162) The Jesus of the Last Temptation fits this pattern (as do Travis Bickel in Taxi Driver, Jake LaMotta in Raging Bull and Paul Hackett in After Hours)
By eschewing any reference to a resurrection — and, in an interesting theological note, allowing Paul to suggest that his preaching of the risen Christ is more important than the Jesus of history — Scorsese presents the crucifixion as the final willful act of a man driven by a God who makes strange demands on his follower
By eschewing any reference to a resurrection — and, in an interesting theological note, allowing Paul to suggest that his preaching of the risen Christ is more important than the Jesus of
history — Scorsese presents the crucifixion as the final willful act of a man driven
by a God who makes strange demands on his follower
by a God who makes strange demands on his followers.
And if they want attribute all the atrocities of the world to the religious, they also don't
study history as many «people cleansings» have been done
by atheists.
This theory has been debunked
by recent genetic
studies such as Legacy: A Genetic
History of the Jewish People.
My own inclination is to think that the attention given to certain new developments, and their effect on the general theological scene, are largely explicable in terms of the social climate, but that the ideas themselves can only be understood
by study of their separate
histories.
Scott Appleby, a
history professor who
studies the roots of religious violence at Notre Dame, said that when Jesus was surrounded
by guards near the end of his life, one of his disciples picked up a sword.
Studies in language, mathematics, science, art,
history, and philosophy are not made liberal merely
by recognizing and calling attention to the creative factors in these disciplines and in the human activities with which they deal.
It is, after all, a significant fact that some of the major contributions to the
study of the
history of religions has been made and still is being made
by scholars who can not be called «specialists» in our field.
Please,,,,, Read the entire Bible,
study credible sources of
history, & take a good look at the inhumanity delivered
by people from all religions to their fellow men.
The
history of
studies in our fields has been competently traced
by E. Lehmann, E. Hardy, Jordan, H. Pinard de la Boullaye and G. Mensching, but these efforts cover only the first three periods since Max Mueller established.
Our
study of the path followed
by the idiom, however, has made it abundantly clear that while the Lucan tradition has been dominant throughout most of Christian
history, it is
by no means the only view that has been held
by Christians, particularly in the first and twentieth centuries.
The
study of
history thus provides opportunities for the practice of freedom,
by participating imaginatively in the decisions of persons who have acted in the past, thereby transcending the narrow confines of one's own existence, and
by engaging in the activity of constructing and reconstructing a picture of the past, in the search for an ever more adequate account of the human drama.
One becomes a member of this class
by completing a long course of
study in grammar, philology,
history and logic, as well as in interpretation of the Qur» an and the hadith.
Charles J. Chaput's declaration that the United States» formation «presumes a moral architecture shaped deeply
by biblical thought» is vindicated
by any
study of legislative
history.