Not exact matches
«This scenario reconciles the discrepancy
in the nuclear DNA and mitochondrial DNA phylogenies of archaic hominins and the inconsistency of the
modern human - Neanderthal population split time estimated from nuclear DNA and mitochondrial DNA,» says researcher Johannes Krause, also of the Max Planck Institute for the Science of Human His
human - Neanderthal population split time estimated from nuclear DNA and mitochondrial DNA,» says researcher Johannes Krause, also of the Max Planck Institute for the Science of
Human His
Human History.
It doesn't matter to me whether this is «correct» exegesis — either the Bible finds some way of adapting to the
modern notions of morality, or it gets left by the wayside on the ever growing dung - heap of rejected holy texts of
human history —
in my opinion, that's the historical moment we are currently faced with.
Indonesia has the largest Muslim population and it has experienced productive and peaceful times
in the decade since the Bali Bombings, actively committed to redressing a long
history of
human rights abuse and repairing once - frayed bonds with
modern neighbors like Australia and New Zealand.
Only for a brief period
in the
history of the West — the period of
modern times — did anyone seriously suppose that
human beings could hold knowledge without God.
«Archaic
human admixture with
modern Ho.mo sapiens occurred at least twice
in history: with Neanderthals, and with the population to which the Denisova ho.minin belonged.
For example,
in addition to having higher levels of genetic diversity, populations
in Africa tend to have lower amounts of linkage disequilibrium than do populations outside Africa, partly because of the larger size of
human populations
in Africa over the course of
human history and partly because the number of
modern humans who left Africa to colonize the rest of the world appears to have been relatively low (Gabriel et al. 2002).
On the Crusades — «not the proudest moment
in Christian
history but nor were they the childish caricature of
modern Western guilt and certainly not that of contemporary Muslim paranoia» — he goes into some detail to describe not only the background and the geopolitical state of things, but also the realities of
human behaviour, both good and bad.
Indeed, most cultures
in human history have generated no such marvel as the
modern scientific movement, and even
in our own culture, scientifically oriented as it is supposed to be, most people accept the benefits of technology and use the vocabulary of science but do not
in fact choose to abide by the disciplines that alone make scientific productivity possible.
In addition to improving the lot of modern people, science and technology have contributed to the rise and development of problems we have never had to face before in human histor
In addition to improving the lot of
modern people, science and technology have contributed to the rise and development of problems we have never had to face before
in human histor
in human history.
The biblical answer to the problem of evil
in human history is a radical answer, precisely because
human evil is recognized as a much more stubborn fact than is realized
in some
modern versions of the Christian faith.
This optimistic approach to man's virtue and the problem of evil expresses itself philosophically as the idea of progress
in history.17 The empirical method of
modern culture has been successful
in understanding nature; but, when applied to an understanding of
human nature, it was blind to some obvious facts about
human nature that simpler cultures apprehended by the wisdom of common sense.
Most important, at a time
in human history when there is urgent need for wisdom to guide us through a crisis of unparalleled proportions, it removes any interest
in wisdom from the intelligentsia
in general and the
modern university
in particular.
The Darwinian metaphor of evolution was used to express a faith
in a Historical future,
in either the coming end of
History (Marx) or a more indefinite perfectibility
in which our alienating technological progress would finally be ennobled by a corresponding moral progress (say, John Stuart Mill or Walt Whitman) that would be the source of the elusive
human happiness promised by
modern liberation.
In brief, my response to this fundamental affirmation of liberal Protestantism would he that the idea of the ultimate value and reality of the individual is historically limited to the classical period of modern Western culture, and that it can have neither a living meaning nor a truly human form in a post-modern or post-liberal period of histor
In brief, my response to this fundamental affirmation of liberal Protestantism would he that the idea of the ultimate value and reality of the individual is historically limited to the classical period of
modern Western culture, and that it can have neither a living meaning nor a truly
human form
in a post-modern or post-liberal period of histor
in a post-
modern or post-liberal period of
history.
«Listener to the Christian message, «2 occasional preacher, 3 dialoguer with biblical scholars, theologians, and specialists
in the
history of religions, 4 Ricoeur is above all a philosopher committed to constructing as comprehensive a theory as possible of the interpretation of texts.5 A thoroughly
modern man (if not, indeed, a neo-Enlightenment figure)
in his determination to think «within the autonomy of responsible thought, «6 Ricoeur finds it nonetheless consistent to maintain that reflection which seeks, beyond mere calculation, to «situate [us] better
in being, «7 must arise from the mythical, narrative, prophetic, poetic, apocalyptic, and other sorts of texts
in which
human beings have avowed their encounter both with evil and with the gracious grounds of hope.
But
in the light of
modern science these explanations are obvious myths, no different from the hundreds of other creation myths through out
human history.
(For a speculative account of a variety of emergent stages
in human pre-
history and
history among which the rise of
modern self - consciousness is one, see my The Structure of Christian Existence, Westminster Press, 1967.)
The dynamics of
modern «secular culture» have their roots
in a concept of humanism derived from the Christian gospel but that because of the failure of the churches to respond positively to the values that emerged
in Christian culture as implication of Christian humanism, they were sought to be realized
in human history under the dynamic of «secularist ideologies of humanism»
in opposition to the Christian faith.
It is significant that Vatican II (and also the Uppsala Assembly of the World Council of Churches) defines the church as the sacramental sign of the unity of all humanity, and also speaks of the presence of the Paschal Mystery among all peoples (see Decree on the Church, and the document on the Pastoral Constitution of the Church
in the
Modern World) This approach assumes that
in Christianity, acknowledgment of Salvation (understood as the transcendent ultimate destiny of
human beings) finds expression and witness
in the universal struggle for Humanization (understood as the penultimate
human destiny)
in world
history which is shaped not only by the forces of goodness and life, but also by the forces of evil and death.
According to Radner,
modern liberal notions of
human rights enabled the more authentic realization of Christian charity
in history, most dramatically
in the abolition of slavery.
I had always believed that the vitality of religion after the rise of
modern science, which tended to discredit the legends of religious
history, was due to the simple fact that faith
in an incomprehensible divine source of order was an indispensable bearer of the
human trust
in life, despite the evils of nature and the incongruities of
history.
It has gone on since the beginning of our
human history, but it began to intensify
in modern times.
And it accounts for the way
in which the rejection of transcendence and the assertion of
human mastery have shaped
modern history.
to the «
modern mind», as though the «
modern mind» were something unique
in human history, especially impervious to the truth of Christian Revelation
in all its simplicity and joy.
This is as dumb as saying that for 99 % of
human history, quack remedies were the primary or only source of medical care (since
modern medicine only arrived
in the 20th century).
Additionally, evidence that
modern humans interbred with other hominins already present
in Asia, such as Neanderthals and Denisovans, complicates the evolutionary
history of our species.
Stringer, of the British Natural
History Museum, is best known as a founding theorist of the so - called «out of Africa» theory, which contends that
modern humans evolved
in Africa before radiating around the globe.
The genetic data recovered by the research team, led by scientists from the Max Planck Institute for the Science of
Human History and the University of Tübingen, provides a timeline for a proposed hominin migration out of Africa that occurred after the ancestors of Neanderthals arrived
in Europe by a lineage more closely related to
modern humans.
«Only once before
in human history have we encountered a similar process:
in the early
modern era, when the counterbalance that had been establish at a local level
in the Middle Ages was surpassed by the increasing political and economic scale.
If
modern humans were living
in southern Arabia 106,000 years ago, the important question for
human history is what happened next.
If so, and if, as the team's estimates suggest, the variant became established
in the
human population during the last 200,000 years of
human history — roughly the time at which anatomically
modern humans arose — the gift of gab may have been a driving force
in their expansion.
The researchers were also able to fit the genomic data of
modern and ancient
humans into a simplified genetic model to reconstruct the deep population
history of
modern humans outside Africa
in the last 50,000 years.
At the Natural
History Museum
in London, for example, Chris Stringer, an expert on
modern human origins, continues to lean toward a terrestrial migration route out of Africa.
Chris Stringer, an anthropologist at the Natural
History Museum
in London, wonders whether
modern humans could have had a genetic influence on the last Neandertals as well.
For this study, an international team of researchers from the University of Tuebingen, the Max Planck Institute for the Science of
Human History in Jena, the University of Cambridge, the Polish Academy of Sciences, and the Berlin Society of Anthropology, Ethnology and Prehistory, looked at genetic differentiation and population continuity over a 1,300 year timespan, and compared these results to
modern populations.
Historians tend to be suspicious of anything that would be called a grand narrative, yet even some of them have recently made an effort
in a field called world
history, starting with the beginning of writing or agriculture or even anatomically
modern humans.
«Thus, analyzing the features of
modern - day languages might give us new information about events
in human history that left few other traces,» Creanza said.
The researchers caution that it's impossible to draw broad conclusions about Neandertal life
histories from this one sample, such as whether Neandertals weaned their children earlier or later than
modern humans who lived at the same time, or whether Neandertal children grew up faster, as some earlier studies have suggested — questions that could heavily bear on why Neandertals could not keep up with
modern humans in the survival sweepstakes.
Louise Humphrey, an anthropologist and tooth expert at the Natural
History Museum
in London, agrees, although she says that the early weaning of the Scladina child is «intriguing» because it is more than a year earlier than the nearly 30 months typical of
modern human nonindustrial societies.
The artifacts push the
history of
modern human behavior
in southern Africa back more than 20,000 years, archaeologists report online July 30
in the Proceedings of the National Academy of Sciences, forging a link between the cultures of ancient and present - day
humans.
Paleoanthropologist Chris Stringer of the Natural
History Museum
in London agrees that the Sima fossils are ancestral only to Neandertals, not
modern humans, but questions the date and classification of the find.
Cycles that have been largely unwavering during
modern human history are disrupted by substantial changes
in temperature and precipitation.William B Gail,
in New York Times, 19 Apr 2016
Cycles that have been largely unwavering during
modern human history are disrupted by substantial changes
in temperature and precipitation.
To reconstruct
modern human evolutionary
history and identify loci that have shaped hunter - gatherer adaptation, we sequenced the whole genomes of five individuals
in each of three different hunter - gatherer populations at > 60 × coverage: Pygmies from Cameroon and Khoesan - speaking Hadza and Sandawe from Tanzania.
«This greater genetic diversity
in Africa has long been considered part of the justification to consider Africa as having a longer
history for
modern humans than Asia,» Bae said.
Advances
in the sequencing and the analysis of the genomes of both
modern and ancient peoples have facilitated a number of breakthroughs
in our understanding of
human evolutionary
history.
Throughout
history,
humans have spent time outdoors much more than we do
in modern time and have been
in direct contact with the soil.
These types of plants, vegetables, and fruits may have been grown during earlier periods
in human history, but are not used
in modern large - scale agriculture.
The story - driven approach, tracing the development and significance of lip - blown instruments throughout
human history, engages young learners and helps to place emphasis on musical outcomes while students develop the skills necessary for success
in playing
modern brass instruments.
And while this is a story that no one
in the media is covering, it is without a doubt the most critical and interesting development
in the
modern publishing landscape: More people are earning a living with their writing than at any other time
in human history.