Sentences with phrase «of ancient individuals»

Additionally, carbon isotopes that reflected the carbohydrate consumption of the ancient individuals revealed that their diets must have changed when they moved to the Empire.

Using next - generation sequencing, the complete genome sequence of ancient individuals can now be deciphered (15), with qualities rivaling the qualities of modern genomes (16 ⇓ — 18).

Recent advances in ancient DNA research have opened the door for reconstructing the genomes of ancient individuals.

In a review published in the journal Trends in Genetics on January 25, scientists at the Chinese Academy of Sciences in Beijing discuss what we know about the genetics of ancient individuals from Eurasia (Europe and Western Asia) between 45,000 - 7,500 years ago.

Here, we report the low - coverage genome sequence of an ancient individual known as «Shuká Káa» («Man Ahead of Us») recovered from the On Your Knees Cave (OYKC) in southeastern Alaska (archaeological site 49 - PET - 408).

Not exact matches

Gallo shows brands and individuals how to master the ancient art of persuasion to stand out in the modern world.

The Ancients saw the individual as a part of a whole, or as Peter likes to say, city fodder.

Christian faith challenged the pessimism and resignation of ancient culture and unleashed new possibilities for political organization, cultural expression, scientific and technical exploration, and the emergence of the individual.

It does not describe said individuals and their posterity, ancient or modern, as of less worth, or value as human beings than any other group.

And if this be so, our work as educators and as advocates of a well - functioning American educational system is to develop citizens who are at home in the canons that comprise the formal reality of their heritage, who are equally at home with the varied individual things that comprise the material reality of that heritage and of their present life, and who are able to devise constantly new frames that are adequate to both, that marry ancient canon and novel particular in a new canon which integrates as fully and complexly as possible all its participant elements.

The latter in particular appears to have been designed not to explicate ancient texts but to force the Jewish religion into line with his own entirely philosophical preference for a liberal order supportive of individual freedom.

Vengeance might, indeed, be individual, as it was represented to be in Lamech's case, although probably a tribal experience was the source of the ancient folk - song:

The real issue at hand is whether or not there can be an individual and interior mythical vision, a vision that is not simply the reflection of an ancient mythical tradition, but a new creation, a vision that reflects and unveils a new form of the cosmos and history.

In the dictionary, a Philistine is not only «a native or inhabitant of ancient Philistia» but «a crass, prosaic, often priggish individual guided by material rather than by intellectual or artistic values.»

The seventh and last chapter, «The World After Jesus,» eloquently points to ancient and modern individuals and groups who have been faithful to the Spirit of Jesus, including those who have seen better by the gospel light than some who are privileged to carry it.

The individual stories still speak at points with qualities of expression characteristic of their origin and background in ancient folklore, when the stories were primarily motivated by etiology of one sort or another, or by the love, simply, of a good story, or by the desire to entertain and to be entertained.

but notice that in Leviticus 17:14 we are provided with an explicit explanation of what the Hebrew nation was discussing when blood came into the discussion: In plenty of ancient rituals it was clear that blood was a physical manifestation of life - force and consuming blood of another was an attempt to steal the life that God had given that individual being.

A more ancient view, still apparent at many points in the Old Testament, had been that righteousness was rewarded by prosperity and long life in this world, and misfortune was a punishment for sin; but as Israel suffered more and more adversity, and the most faithful individuals and groups were the most oppressed and afflicted, it came to be felt that the humble, the meek, the devout, the poor were the righteous people of God, and the mighty and prosperous were the proud, wicked oppressors.

In more ancient religions, the gods are generally able to effectively justify the right small dose of sacred violence to keep at bay the profane violence (i.e., more random violence of individuals against one another).

In this book he argued that religion created a conscience which is quick to understand social need, that religious philanthropy gives charitably but without raising ultimate questions about the causes of social maladjustment, that religion «unifies individuals, stabilizes societies, creates social imagination and sanctifies social life; but it also perpetuates ancient evils, increases social inertia, creates illusions and preserves superstitions.

According to the Syrian Observatory for Human Rights, ISIS gathered a large crowd at the ancient amphitheater in Plamyra and executed the individuals who had been accused of being part of the Syrian government's forces.

It could be argued that the Platonic doctrine of the immortality of the soul was simply a refined and highly sophisticated version of that belief in an after - life which had been widespread in the ancient world in one form or another, and which Israel had come almost completely to abandon because of her psychosomatic view of the unity of the human individual.

It is important to recognize that notwithstanding our easy castigation of certain ancient individuals as «false prophets,» the distinguishing mark of all three classes of religious leaders was, in the main, their high sincerity.

What is needed at the present time, then, is a theology of sin that builds upon the work of the persons cited here, but that can develop a stronger connection between social structures and individuals, and with the ancient insights concerning original sin.

At a time when it could be argued that we most need it, we have lost the ancient Christian doctrine of original sin as a corporate human condition preceding and affecting each individual.

Or, to put it in other terms, the boundary between the ancient world and the modern is to be traced, not in the Aegean or the middle Mediterranean, but in the pages of the Old Testament, where we find revealed attainments in the realms of thought, facility in literary expression, profound religious insights, and standards of individual and social ethics, all of which are intimately of the modern world because, indeed, they have been of the vital motivating forces which made our world of the human spirit.

Rooted in the past as she was, intimately a part of the culture of the ancient world and heir of its thought, it is apparent at once that such wide divergence unavoidably implies bold and vigorous thinking, not by a few individuals, but by a long succession of them through the nation's history.

There are a variety of ways in which this is so, but, at the same time, it's clear that certain aspects of pagan familial virtue are not exactly incompatible with the Biblical sacred order that can check or overcome their excesses and pathologies — just as the Biblical order imposes powerful interdicts, not to be confused with taboos, against the kind of violent desires that, to the morbid fascination of the ancient Greeks, deconstructed and destroyed the identities of family - bound individuals.

we need to be wary of reading our modern individualism into an ancient text that emphasises much more the corporate, communitarian (solidarity) dimension than the individual and his Genevan human rights.

Here, of course, no one ancient individual ever had to start off from scratch and puzzle it out for himself.

When speaking «of «persons»... beware of... anachronistically foisting contemporary notions of the person onto the ancient texts, especially since most modern Westerners tend to focus on the person as the center of individual psychological consciousness...» (p. 37).

Some individuals find it necessary to modify or discard the ancient confessions of belief, while the Church as a whole continues to be able to assert them in their original form and in the sense in which they were first drawn up; or, the majority may gradually abandon them while certain individuals continue to find them useful and to cherish them.

«It seemed eminently natural, accordingly, to the ancient Hebrew,» writes Professor Paton, «that Yahweh should deal with the group rather than the individual, and should bring the punishment of the sinner, or the reward of the righteous, upon his family, his clan, or his nation, rather than upon himself.»

(II Samuel 12:23) When to such influences from ancient racial tradition and from the controlling patterns of contemporary thought was added the fact that prophetic orthodoxy in Israel had held out no hope of a future life for the individual, it is not strange that even in the Old Testament's later writings we have explicit and convinced denials of such hope.

Taylor begins with the «affirmation of ordinary life» that marks the modern focus on the individual and displaces the ancient emphasis on heroic public actions.

Tinder's notion of Christian egalitarianism is based upon a Cartesian / Lutheran notion of the «exalted individual,» wherein «all individuals without exception — the most base, the most destructive, the most repellent — have equal claims on our respect,» rather than on a more ancient notion of dignified personhood, in which individuality is only the beginning of a complete view of man.

In the words of Oxford scholar Larry Siedentop — and in contrast to ancient pagan society — «Christianity changed the ground of human identity» by developing and uniquely stressing the idea of the individual person with an eternal destiny.

According to the Hebrew Scriptures, the now - fallen human race (of two) was left alone to sort out its own destiny, but we get an idea of where things were going, because the Creator did express approval of certain individuals and used his holy spirit to give them help, guidance, and power, if they had need of it, e.g. Enoch, Noah, Abraham, Isaac, Jacob, David, Daniel, and the other ancient prophets.

Supernatural intervention was much less a problem for ancient thinkers than it has become for us, with our conception of the orderly processes of nature; for the race, as for the individual, «heaven lies about us in our infancy.»

Whitehead repudiates the laissez - faire individualism of the Enlightenment.6 Whereas ancient societies failed to perceive man as an individual, social contract theory neglects man s essential sociality, which is more primal than his individuality: contract presupposes custom.

We wonder only that he survived at all — indirect tribute to the place of prophetism in ancient Israel, despite the individual unpopularity of most of the prophets.

Likewise, although the ancients thought of friendship as a personal bond based on the mutual attractiveness of certain qualities, they did not emphasize individual or idiosyncratic traits as this basis.

Instead of making statements about «the ancients» or «the Jews» or «the Greeks» we must resolutely face the varieties to be found among individuals, even though the individuals were certainly conditioned (to some extent) by the groups in which they found themselves.

The individual grains of this ancient nutritional powerhouse are super tiny, but you'll need the whole grains and not teff flour for this recipe.

Individuals might be inspired by anything, from a passed - down traditional recipe of ancient herbs and little - known berries to a desire to serve a previously unmet need in a liquid medium.

In a larger sense, «man» can refer both to individuals and to larger communities (or tribes, in ancient times) that one belongs to and toward which one feels protective — by virtue of sharing an in - group identity.

With the rise of China's provincial power, east Asians will periodically enjoy some anarchy, and east Asia will resemble the Hellenic world in ancient times in which great progress was made possible by individuals of transcendent ability.

There, a team led by Uma Ramakrishnan, known for using DNA to trace the heritage of ancient South Asians, set to work identifying individual tigers from intestinal cells in the excrement.

While most of the ancient Bavarians looked genetically like Central and Northern Europeans, one group of individuals had a very different and diverse genetic profile.

Hatha yoga is an ancient spiritual practice that involves meditation and focused breathing while an individual moves through a series of stylized postures, said Neha Gothe, who led the study with University of Illinois kinesiology and community health professor Edward McAuley.