Sentences with phrase «such nineteenth»

From works by such nineteenth - century masters as Hiram Powers, Edmonia Lewis, and Harriet Hosmer to turn - of - the - century bronzes by Augustus Saint - Gaudens and Paul Manship, sculpture provides insight into American history and values.

We are already facing widespread economic collapse, environmental ruin, and tragic civil wars as a result of such nineteenth - century legacies.

Since usage determines meaning, it may be that such a nineteenth - century definition of biography is still accurate.

Not exact matches

«This makes robots» contribution to the aggregate economy roughly on par with previous important technologies, such as the railroads in the nineteenth century and the U.S. highways in the 20th century,» they write.

Such regress has happened before: In the nineteenth century, the (correct) vitamin C deficiency theory of scurvy was replaced by the false belief that scurvy was caused by proximity to spoiled foods.

He also considers the more familiar names — reactionaries such as Joseph de Maistre and Louis de Bonald, eminent monarchists such as... Malesherbes and... Chateaubriand, as well as the stalwarts of nineteenth - century French liberalism Benjamin Constant and François Guizot.

The authors usefully highlight the ways in which the evangelical fervor of the nineteenth century gave women considerably expanded space for social leadership, and they view people such as Matthews and Joseph Smith, founder of the Mormons, as reacting, at least in significant part, to this challenge to patriarchy.

These theological visions come from many sources, including: apocalyptic books of the Bible from Daniel to Revelation; a nineteenth - century viewpoint on the end of times known as dispensational premillennialism; and images of the so - called «rapture» popularized in novels such as Hal Lindsey's The Late Great Planet Earth (1970) and the more recent Left Behind series.

In the first half of the nineteenth century, waves of Catholic immigrants came to America from Ireland and Germany and settled in big - city metropolises, such as New York, to the great alarm of native - born Protestants.

The imagery of mechanism proved to be useful to sciences, such as biology in the late nineteenth century, which were only beginning to achieve measurability and predictability.

While some of this is fair comment, such de haut en bas defense would convince more if Dinshaw showed a firmer grasp on the historiographical context of Runciman's work, not least his reliance on French scholarship of the nineteenth and early twentieth centuries.

Nineteenth - century painters such as Washington Allston and Thomas Cole found little or no demand from churches for religious art.

In the nineteenth century, the Indian «Tribals», such as the Malayarayans and Pulayas of Kerala, were called upon to face radical change.

This turns out to be the nineteenth - century ideal of an «all - round educated person» which conveniently encapsulates all that Peters and Hirst think such a person should be today.

Such a person need not be overtly aggressive, like the rugged individualists who dominated the American business scene in the late nineteenth century.

In the nineteenth century, the existence of such failed societies, with abysmally low and falling living standards exacerbated by chronic violence, would have attracted the attentions of one or other of the colonial powers.

As scholars such as Randall Stewart and Mark Van Doren pointed out nearly a half - century ago, Hawthorne disbelieved in the secular, progressive optimism of the nineteenth century because, in his own words, the progressive spirit «preposterously miscalculated the possibilities» of human life.

Back in the nineteenth century, the Supreme Court explained that churches have authority over their internal decision - making because «All who unite themselves to such a body do so with an implied consent to this government.»

Nineteenth - century Protestantism tended to bifurcate into liberal, social - Gospel progressivism, such as Unitarianism, and the emotional, «backwater,» Calvinistic Evangelicalism of the South and the rural countryside, with its implacably distant and masculine God as Judge.

The development of such a comprehensive view has long been a need, for it has become clearer and clearer as we have become familiar and involved with a constantly widening horizon of different musical aims and practices, that the old «common practice» theories of harmony and counterpoint could no longer be overhauled or extended, but had by necessity to be replaced by a way of description and analysis that treated the «common practice» of Western music from the late seventeenth to the end of the nineteenth centuries as only one instance of a much wider musical method and practice that could be applied to all of Western music, from its origins to the present, as well as to music of other cultures.»

For like Whitehead and Dewey, Kadushin understood that the concept of organic thinking offered an approach to logic and the foundations of knowledge that was an alternative to the perversions of the sort of blind faith in natural science that had come to dominate the intellectual cultures of the late nineteenth and early twentieth centuries; an alternative that did not attempt to devalue science or replace it with a nonrational mysticism, but which did attempt to place scientific thought into a broader cultural context in which other forms of cultural expression such as religious and legal reasoning could play important and non-subservient roles.

The liberal theology has never yet been given sufficient credit for having taken the new science — the new world view of the nineteenth century, the conception of growth and evolving life — and trying to reconceive the nature of God so as to make His relation to such a world intelligible.

It is significant that from the second century to the nineteenth, when modern historical scholarship became current, theories about the Bible were held which no competent historian now accepts, such as that Moses wrote the entire Pentateuch (the first five books of the Old Testament) including the description of his own death.

During the late nineteenth century the Kant - Laplace hypothesis was severely criticized by the British physicist Clerk Maxwell, who argued that the forces of differential rotation between parts of the solar nebula would break up any such condensation as soon as it began to form.

The twelve - song album includes nineteenth - and twentieth - century bluegrass classics, such as Jefferson Hascal's «Angel Band» (prominently featured in the Cohen Brothers» O Brother, Where Art Thou?)

This focus on education also transformed the church itself, through the agency of the Sunday School — an institution that owed much of its nineteenth - century dominance and modern shape to such Methodist leaders as John Heyl Vincent, founder of Chautauqua.

The remaining chapters are concerned with nineteenth — and twentieth — century historical precedents to the present situation, with personal and institutional renovation, and with distortions and dissimulations by such authors as James Carroll, Michael Phayer, Garry Wills, and Susan Zuccotti (writers of whom Mr. Dalin is also critical).

Nonetheless, as in the nineteenth century so in the twentieth, a number of lay men and women have made intellectual contributions to religious discourse of such magnitude as to place not just Roman Catholics but the entire body of Christians in their debt.

Nineteenth century Disciples feared hierarchical authority to such degree that any organization beyond the local congregation was regarded with suspicion.

Whereas classical philosophy grounded such laws in natures, but restricted their application insofar as matter introduces contingency, nineteenth - century physics subjected material realities to inviolable law.

If the nineteenth century presupposed the detailed historicity of the Synoptic Gospels except where «doctrinal tampering» was so obvious as to be inescapable (they had in mind such things as «Paulinisms» and the miraculous), the twentieth century presupposes the kerygmatic nature of the Gospels, and feels really confident in asserting the historicity of its details only where their origin can not be explained in terms of the life of the Church.»

But until such a method could be worked out and applied, and its results brought In, the only scientific historical reconstruction which was actually available remained that of the nineteenth century.

This view, worked out in the nineteenth century by such writers as Schleiermacher and Dilthey, Ricoeur calls «Romanticist hermeneutics.»

Nineteenth - century college courses in moral philosophy were part of the effort to set such nonsectarian Protestant standards for the nation.

Claiming to be not simply an accidental nineteenth - century invention but a timeless truth about human sexual nature, this framework puts on airs, deceiving those who adopt its labels into believing that such distinctions are worth far more than they really are.

And in part it has to do with the caricature of Byzantium created during the Enlightenment by writers such Montesquieu, Voltaire, and Gibbon and made more lurid in the course of the nineteenth century.

Yet the moral ideals that Christendom had bequeathed to the late eighteenth and nineteenth century — ideals such as benevolence, civility, and justice — all retained a deep existential relevance.

The effects of such division thinking were exacerbated in the nineteenth century.

Furthermore, the churches» leaders, while not at the forefront of the intellectual currents of the day, had integrated into their thinking the major cultural changes of the nineteenth century, such as the new historical consciousness, the analysis of society in terms of classes, and biological evolution.

In the nineteenth century such an interpretation was popularised by thinkers like Thomas Huxley and Andrew Dickson White in an era in which the formal separation of science from natural philosophy was confirmed.

This arrangement saw sliced head of porpoise occasionally arrive at the table of the Buckland household along with the more mundane delicacies such as mice en croûte and roast mole... The cliffs yielded many magnificient dinosaur specimans to Mary Anning (1799 - 1847), the remarkale nineteenth - century fossil hunter.

Through the nineteenth century of our era and into the twentieth biblical scholars have worked productively at the analysis of the Old Testament by means of a documentary hypothesis — the theory (supported by many variants such as these) that multiple documents or sources were employed and combined in the present text.

But that Rameses II, known also as Rameses the Great (or for that matter any other Pharaoh of the Nineteenth or Eighteenth Dynasty), put himself at the head of his entire complement of chariotry (14:6 - 7,9) in execution of such a task without leaving in any Egyptian records an account of such an event seems to many interpreters improbable.

Croce contrasted the «democracy of the eighteenth century as mechanical, intellectualist, and abstractly egalitarian, whereas the «liberalism» of the early nineteenth century was personal, idealistic, and historically organic: «The democrats in their political ideal postulated a religion of quantity, of mechanics, of calculating reason or of nature, like that of the eighteenth century; the liberals, a religion of quality, of activity, of spirituality, such as that which had risen in the beginning of the nineteenth century: so that even in this case, the conflict was one of religious faiths.

As William McLoughlin competently points out in his book Revivals, Awakenings and Reform, the American revivalist tradition came into existence in the early nineteenth century at the same time as the mass market and popular media such as the penny newspaper.

The nineteenth - century scholar did not think in such terms, though today the attitude is almost standard.

Georg Wilhelm Friedrich Hegel (1770 - 1831), who left the stamp of his philosophy on much of Western thought of the nineteenth and twentieth centuries, declared Christianity to be the perfect religion, employed Christian terminology in such fashion that he appeared to endorse it, but was in fact a pantheist.

Such a concept is characteristic of the academic tradition of Western Europe; one might be bold enough to add, characteristic particularly of nineteenth - century Western Europe.

Revisiting a mostly forgotten German «manualist» theologian of the nineteenth century seems a most unlikely turn, and yet it is one that Lindbeck's most famous student, Bruce Marshall, has recommended, and others such as Reinhard Hütter, Michael Root, and myself have taken it up as well.

There were further apocalyptic outbreaks in the nineteenth century and these gave rise to new sects, such as the Millerites, the Seventh Day Adventists and Jehovah's Witnesses.