Sentences with phrase «much of human history»

Boundaries which through much of human history seemed remote if they were thought of at all now are being felt acutely in some places and increasingly will be felt acutely more broadly, as both human population and resource consumption grows.

f) for much of human history temperatures were much higher than the IPCC predictions for 2100.

There are nearly 80 gods or godlike characters to choose from, each varied and styled after legends that have been around for much of human history.

For much of human history, our diets were heavy in bitter foods - bitter greens, herbs, roots, and barks.

[These] free sugars were virtually absent in our diets for much of human history.

For much of human history, fats (especially animal fats) have been a massive part of healthy diets around the globe.

For much of human history, our ancestors were hunter - gatherers, mostly nomadic people who lived by hunting, fishing and harvesting wild food.

Booze was the beverage of choice for much of human history.

In western cultures, performing music is generally reserved for the tunefully talented, but this hasn't been true through much of human history.

Secondly, I think that for much of human history, caution and group loyalty have been useful survival traits.

«Forager groups are a good place to start, because for much of human history we've been occupied with their mode of existence,» she said.

But I can understand why it's been common in so much of human history.

When we think of these two we have a clue to what may go wrong, to what, in fact, has gone wrong, in much of human history — and not least in our own day.

For much of human history, it may have been a necessary evil, but why was it more evil than necessary?

For much of human history death was associated at least as much with infancy and youth as with old age.

Although human interaction with the natural environment has never been unambiguous, much of human history has enhanced the beauty and productivity of the natural world.

-- King Lear For much of human history death was associated at least as much with infancy and youth as with old age.

Not exact matches

«It gives us a much longer sweep of human history to examine.»

Growing up middle - class, well - educated at this point in history is pretty much the golden card of all golden cards in the history of human life on this planet.

For black men, though, the challenges of the corporate life are daunting at least in part because they are sometimes hard to pin down — influenced as much by age - old prejudice as by cultural preconceptions, the subtleties of psychology, and the weight of human history (more on that soon).

At the time of Christ slavery was the norm much as it is today, in fact there is more slavery today than at anytime in human history.

I also believe the fact that they comprise a much larger segment of history than humans do, and that it is insane that they would have been left out of the bible if it were really the «truth» passed on by an all knowing god.

I agree very much with the idea Sam brings forth that in our early history as the human race we did not know of mental illness and explained it by possession.

Sexuality is not love, and much sexual experience may be independent of that mutual affection, commitment, and union of two personal histories which we call human love.

Although Jesus had some decent ideals (regardless of what kind of being you think he was), history shows us that Christianity, the religion, for as much as it has aided people, has been political, corrupt (well just human to be kinder) right from the git - go, and the cause of enormous evil and suffering throughout its history.

Theology deals much with relationship and must, of course, be aware of changing relationships in human - kind's history.

Its effort to create community in the face of suspicion, its combination of idealism and despair, its testimony to the corruption of both oppressor and oppressed, and its tragic heroism in trying to actualize human values against impossible odds is a kind of microcosm of much of American history, but it would take a book to do it justice.

The church therefore would seem to have much to offer the New Urbanist enterprise out of its own long intellectual and spiritual traditions — not least a serious and sophisticated view of human nature and human community, a pastoral mandate to serve rich and poor, and a long history of urban and architectural patronage.

A bible - believing Christian should know through the Bible (and much of world history) what becomes of a nation, a country or a people that remove God of the human equation and scream from the rooftops, «You don't own us nor do you exist!!!»

The Bible doesn't record much of anything that happened for the first 2000 (or more) years of human history as well as the most recent 2000 years of human history.

When we talk about the key shifts of the twentieth century — those involving politics, trade, consumption, art — we leave out what is surely the most astonishing physical change in all of human history, one that has happened mostly during the last century: the doubling of the human life span in much....

A genuine philosophy of history regarding the beginning8 of genuinely human history, and a genuine theology of the experience of man's own existence as a fallen one which can not have been so «in the beginning», would show that where it is a question of the history of the spirit, the pure beginning in reality already possesses in its dawn - like innocence and simplicity, what is to ensue from it, and that consequently the theological picture of man in the beginning as it was traditionally painted and as it in part belongs to the Church's dogma, expresses much more reality and truth than a superficial person might at first admit.

The fact is that Abelard was trying to say, with his own passionate awareness of what love can mean in human experience, that in Jesus, God gave us not so much an example of what we should be like but — and this is the big point in his teaching — a vivid and compelling demonstration in a concrete event in history that God does love humanity and will go to any lengths to win from them their glad and committed response.

His own pet proof of «why there almost certainly is no God» (a proof in which he takes much evident pride) is one that a usually mild - spoken friend of mine (a friend who has devoted too much of his life to teaching undergraduates the basic rules of logic and the elementary language of philosophy) has described as «possibly the single most incompetent logical argument ever made for or against anything in the whole history of the human race.»

Indeed the past history of human intelligence is full of «mutations» of this kind, more or less abrupt, indicating, in addition to the shift of human ideas, an evolution of the «space» in which the ideas took shape — which is clearly very much more suggestive and profound.

Or arguing in the other direction, if we take Jesus as significant for human life and history, He must also be seen as having some relationship to the setting of that life and history — the natural order — and hence be as much a «disclosure» of that as He is of man's existence.

The Bible is full of fairy tales and should only be taken as a piece of literature of great importance just as the Odyssey is, but it shouldn't be used to govern one's life, much less to help build a relationship with the biggest fictional and ever - changing character in human history.

Luther, he suggested, did much to shape the leading notions of the 16th century, a time in which the greatest progressive transformation of human history took place.

Furthermore, the doctrinal structure of faith is much more than the «grammar of the Church's narrative»: it is the reality of communion with the Trinity through the life, death and Resurrection of Jesus Christ, the Son of God made Man and the centre of all 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.

But the communist manifesto, which has allowed the largest human rights violators in history to persecute people of faith are so much more enlightened.

For the rest, it was much that they recognized so clearly how large a part of the woe that has blackened human history is of human creation.

Revolutionary as much of this was in the history of human thinking, yet, in surveying it, one is conscious of a certain impatience to get on to the basic problem that confronts us in this discussion: What were the processes of thought by which Israel came to such views?

But, he said, «the latter history of this culture is not so much a debate between these two schools of thought as a rebellion of romanticism, materialism and psychoanalytic psychology against the errors of rationalism, whether idealistic or naturalistic, in its interpretation of human nature.

In this new dimension, man is not born human; he must humanize himself; he is not born rational; there is still much of the irrational and inhuman in him as history — recent history — abundantly testifies.

So much a part of man's being and so much a part of his history has his worship been, that any account of human life and any attempt to understand it that fails to reckon with this fact is by that very token a partial and even a mistaken account.

Emerson's perfectionism places too much faith in human capacities and fails to understand human limitations, according to Reinhold Niebuhr, who said that «the ultimate fulfillment of human life transcends the possibilities of history» (Beyond Tragedy).

Thus the Hegelian proposition turns into its opposite through Hegelian dialectics itself: All that is real in the sphere of human history becomes irrational in the process of time, is therefore irrational by its very destination, is tainted beforehand with irrationality; and everything which is rational in the minds of men is destined to become real, no matter how much it contradicts existing apparent reality.

Fortunately, most Christians today recognize that much of that traditional way Christians of centuries ago understood claims made in the scriptures must be rejected by the findings of history and the natural and human sciences.

For those who have the patience, the chief reward of Participant Observer is a first - hand account of the wars of ideas about human nature that have dominated much of the intellectual history of the past half century.