Sentences with phrase «of modern human history»

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 Hishuman - 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 HisHuman 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.

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.

The first effect of the modern view of history and human existence upon New Testament study was, as we have seen, to focus attention upon the kerygma as the New Testament statement of Jesus» history and selfhood.

The Confession of Christ as the meaning of the upthrust of human history and the crown of its scientific and cultural progress is contradicted by the modern division of history into Ancient, Medieval, and Modern pemodern division of history into Ancient, Medieval, and Modern peModern periods.

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 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 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.

Even though Christians must reject the Modern idea that we human beings are the «makers» of history, the covenantal basis of our faith places upon humankind a participatory responsibility for the unfolding of God's purposes.

(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.)

I suppose what the phrase denotes is the modern culture which gives great emphasis on human being as a creator of culture and of history out of nature and which also believes that human being and history require no transcendent reference to a Divine Creator or a Divine Redeemer from self - alienation to bring about the realization of the community of love which is the ultimate destiny of humanity.

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).

Callum Brown, Professor of Late Modern European History at Glasgow University stressed its importance to researchers: «The funeral and its tribute to the dead is a key part of the human rite of passage.

A review of recent research on dispersals by early modern humans from Africa to Asia by researchers from the Max Planck Institute for the Science of Human History and the University of Hawai'i at Manoa confirms that the traditional view of a single dispersal of anatomically modern humans out of Africa around 60,000 years ago can no longer be seen as the full story.

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.

«If you look at the viruses that are the biggest threats of modern times, most of them were unknown through human history: HIV, SARS, Ebola.

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.

We began to take evolution into our own hands, starting a series of innovations that changed human history — and made us into the very modern apes we are today (see timeline below).

The authors of the study, an international team from Portuguese, Spanish, Catalonian, German, Austrian and Italian research institutions, say their findings suggest that the process of modern human populations absorbing Neanderthal populations through interbreeding was not a regular, gradual wave - of - advance but a «stop - and - go, punctuated, geographically uneven history.»

The latest species of extinct hominin to be discovered that promised to rewrite our history may have died out as modern humans came about

Such is the harrowing testimony of one of the closest eyewitnesses to what scientists call the Tunguska event, the largest impact of a cosmic body to occur on the earth during modern human history.

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.

We show that both dark and light pigmentation alleles arose before the origin of modern humans and that both light and dark pigmented skin has continued to evolve throughout hominid history.

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.

Instead, almost all modern humans «have this incredibly complex history of mixing and mating and migration.»

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.

«For our community it was always the great question, what the history of Neanderthal and modern human interactions was,» Reich says.

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.

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.