Sentences with phrase «of his history as»

While the company amassed an army of fanboy followers over much of its history as the underdog in the epic struggle against the «evil empire» (Microsoft), it's perhaps understandable that haters are now popping out of the woodwork.

We discussed the philosophy of history as Egyptians knelt in prayer before water cannons and as the fires set in the Ministry of Finance in Athens flickered light across the marble of the Acropolis.

Americans proudly think of their history as a long one, 242 years is indeed impressive by North American standards.

Maybe Alberta won't keep with tradition and relegate them to the trash heap of history as they did with the United Farmers party and the Social Credit.

Germany viewed the laws of history as favoring national planning to organize the financing of heavy industry, and gave its bankers a voice in formulating international diplomacy, making them «the principal instrument in the extension of her foreign trade and political power.»

The Sesame Street idea was a product of its time, a Great Society - era utopian project rooted in an understanding of history as «progressive.»

Americans would be wise to remember this part of history as the US continues to welcome Muslims in droves.

This is a simplification of the complex Hindu understanding of history as determined by the past lives of others: that we are all stuck in an eternal cycle of suffering perpetuated by reincarnation.

Religious freedom is a noble part of our history as a nation, as is the equally important freedom to have no religion.

What if, once a crime was committed, it is written down in the pages of history as a wrong that could never be righted?

In this discovery, I owed much to Karl Löwith's lectures on the theological rootage of modern philosophies of history as well as to Gerhard von Rad's interpretation of the Old Testament.

Revolutionary feminists employ a variation of the Marxist use of history as an agent of change in the revolution; they assert that history is a means for transformation of the feminine self - image, so that women may increase their self - esteem and actualize themselves fully rather than be suppressed as during patriarchal history.

The major dispute was whether this God acted in the course of history as well as in creation.

History is indeed a moral order, in which judgements of the living God take effect; but this view can not be fully verified upon the plane of history as we know it, since there is an irreducible element of tragedy in human affairs.

It will be a wonderful day when christianity is put to the shelves of history as a dead religion (and it will happen).

that the task of the proletariat corresponds to the world - historical mission of the chosen people, that the redemptive and universal function of the most degraded class is conceived on the religious pattern of Cross and Resurrection, that the ultimate transformation of the realm of freedom corresponds to the transformation of the civitas Terrena into a civitas Dei, and that the whole process of history as outlined in the Communist Manifesto corresponds to the general scheme of the Jewish - Christian interpretation of history as providential advance toward a final goal.

If I remember correctly the Lindsay Commission noted the teaching of history as the point at which rational and moral evaluations of traditional and modern cultures could be made most effectively.

But the actuality of God in this sense, as unifying within himself all of history, necessarily marks the end of history as well.

To call the Old Testament history distorts its true character, if we think of history as simply a record of the past.

Again, theologians who are persuaded of their usefulness in conveying theological meaning to the contemporary mind may have gone so far as to claim emergent evolution to be a theological symbol by which biblical events of history as well as subsequent doctrinal formulations may be explicated.

Christocentrism has not been abated, but Christ as giver of grace is seen as author of nature and Lord of history as well.

How is the author to avoid moralizing, biased judgments or, perhaps worse, a simple reading of history as moral progress or moral decline?

I guess that means you agree with everything every black guy did in the course of history as well?

Three major themes are rooted in Judaism without which Christianity, especially at this moment in the life of the church, would be adversely, perhaps fatally, affected: the Jewish sense of history as God's arena, the Jewish passion against idolatry, and the Jewish background which illumines the New Testament.

Ultimately, he thought of history as an art form capable of mediating between diverse parts of society, all of which participate in a form of collective memory.

Where Sartre seeks to recoup humanism through a methodology that allows him to debunk any competing ideology, Solzhenitsyn seeks to recover human integrity by attending to the particulars of history as part of a larger, if hidden, spiritual drama that must be lived to be understood.

Durkheim's concept of sociology is characterized by a marked emancipation from the tenets of Comte's philosophy of history as sociology (sociology as a method) and by a corresponding tendency toward construction of a typology of social groupings, in which he included religious communities.

What is essential in prophecy is that it be based on the reality of history as it is happening and that its tie with this situation reach to the secret ground of creation in which existence is rooted.

Buber does not regard his concept of history as applying only to Biblical history but merely as most clearly in evidence there.

«If the Gospels do not speak of the history of Jesus in the sense of a reproducible curriculum vitae with its experiences and stages, its outward and inward development, yet they none the less speak of history as occurrence and event.

At all events, objection can not be raised against the interpretation of the whole account of the beginning of history as historical aetiology, on the grounds that the formation of Eve thus stated is not attainable aetiologically, thus showing the whole interpretation to be faulty.

The French sociology of religion was characterized all through the nineteenth century by the dominance of the tenets of the philosophy of history as sociology, as developed by Auguste Comte and his successors.2 Its course, methodology, and aims were determined by students of sociology, not by those of religion.

And that is part of the history as well.

An alternative to the interpretation of history as process is offered today in those Christian theologies which have been influenced by existential philosophy which has its primary source in Kierkegaard.

The human mind that abstracts from the realism and intuition of St. John, to theologise its own version of the Jesus of History as distinct from the Jesus of Faith, must always end up with a supreme Prophet who is less than the transcendent divine, who is not pre-existent to the Universe and Creation, and who at the very highest is «divine» only as a supreme emanation of a «holy and noble consciousness» at the root of being itself, and identified with Creation itself.

Where depth and complexity are taken seriously, in speaking of history as in speaking of physical realities, something other than appeal to logic, or even to the claims of observation, is involved.

It is well known that Hegel could conclude his lectures on the philosophy of history by speaking of the last stage of history as our own world and our own time, but it is not well known that this apocalyptic ground is absolutely fundamental to his two most ultimate works, the Phenomenology of Spirit and the Science of Logic.

Both grow out of the nature of man and of history as man's creation.

But granted the impossibility of setting absolute limits to this event or of regarding any part of history as being entirely irrelevant to it, degrees of relevance can surely be discerned.

It is the affirmation that God is at the end of our history as at the beginning; in fact, God is with us yet.

We lack a transcendent framework in which to interpret the course of our history as a whole.

Further, this mode of religious thought sees each moment of history as creative of new problems, new solutions, new theories, and even of new realities — for the new solutions enter the stream of events.

The genre of the book of Esther has been debated, but very few scholars would identify this as a strictly historical text, particularly based on our modern, Western understanding of history as a relatively objective recounting of facts.

It may be as much of a sociological law of history as we can presently establish that it is the middle classes who determine the destiny of modern civilizations.

But because the society of our fellowmen, intimate or remote, is marked by the same mortality which is ours as persons, while the whole sweep of history as we experience and know it is also a mortal history — under the sign of death — any appraisal made in this way is also limited and partial.

Prior to the professionalization of history as a distinct academic discipline, the professors of ecclesiastical (church) history at the major Scottish universities taught a subject slightly different than that which likely comes to mind when we think of Church history today.

«It is impossible to speak of history as though it were a realm of freedom and decision entirely separate from nature.

Or we could give ourselves permission to engage in the violence of electricity production by saying (in the manner of Reinhold Niebuhr) that the kingdom that Christ's life makes visible is an «impossible possibility» which stands at the edge of history as its judge rather than being the truth about history.

In its portraits of God's revelation in the mode of «promise,» biblical religion gave rise to the experience of history as an opening of events to an always new future bearing a universal meaning for the events that take place in time.

Thus, because of the fact of human freedom we may here think of history as an aspect of our general «situation,» distinct, though not separate, from non-human nature.