Sentences with phrase «history study by»

Analysis of this data revealed a set of candidate biomarkers which were then tested against over 150 longitudinal samples from an SMA natural history study by the Pediatric Neuromuscular Clinical Research Network.

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 followerBy 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 followerby 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.

My humble advise to you is to go and study the history that how, when and who wrote these chapters and what type of time it went through and then say that if there is any statement in this book is the real time statements of Jesus PBUH... please be honest with yourself... and don't do anything to please others but only you... and make sure you are convince with this study... whats the difference btwn what is in this book and what was written in a book last year when a Hindu claim himself as God and millions believed in him and still they believe even after his death by being ill... no one asks if I take a human as my God then how could he be ill or eventually be dead?

Actually the two have been brought together in the history of Christian thought which Professor Nygren traces so superbly in his study, but all attempts at synthesis, including that of St. Augustine with his doctrine of love as caritas, and that of the medieval theologians and mystics who saw the problem and tried to make a place for unselfish love within the Christian doctrine, really obscured and corrupted the fundamental Christian truth which was recovered by Luther in the Protestant Reformation.