Sentences with phrase «text read by»

Channeling the writer side of John Cage, Swan prepared a set of text read by chance.

Not exact matches

(Judging from the Kickstarter page, this app is a tad aggressive: «Good morning Chris, your body clock is now out of sync by 56 minutes,» a sample text reads.

Place text indicating that an ad block contains paid results on the upper - left hand corner, where it is more likely to be read by consumers.

How many times have you driven by a highway billboard that interested you — but it was so crammed with text you couldn't read it?

The text read in this audiobook is the original 1937 edition written by Napoleon Hill and inspired by Andrew Carnegie - and while it has often been reproduced, no updated version has ever been able to compete with the original.

The thought of stolen email addresses and PII (personally identifiable information), and hackers being able to read private text messages and listen to baby monitors may be the things that get people motivated to fight back by switching to more secure email providers, turning on 2 - step verification, and buying their first cybersecurity products.

Owen Fiss urges judges to avoid an «arid and artificial» focus upon the words and original meaning of constitutional provisions by instead reading «the moral as well as the legal text» of the Constitution.

if you really want to understand why, read the entire text that was quoted by One One in the context that leads up to those scriptures.

«You may have heard about a quiz app built by a university researcher that leaked Facebook data of millions of people in 2014,» read the ad, which featured black text on a white background, with the Facebook logo at the bottom.

• The Great Melody (University of Chicago Press) by Conor Cruise O'Brien is a «thematic biography» of Edmund Burke and is a fine read despite the fact that at least half the text should have been consigned to footnotes, being, for the most part, insider disputes with other biographers of Burke.

«god» doesn't exist and is make believe, your religious texts were written by human beings without any kind of «divine inspiration» regardless of what you read in them... written by people who thought the Earth was flat... it isn't.

After reading the epilogues one is drawn back to the text itself, and I have found it inviting to be greeted by a clean page (without my old markings) as I read it now, a different person than I was thirty years ago.

If the woman read only Matthew 22:34 as her Christian text, the congregation must have been confused by its connection to the Shema.

What you're bringing up has to do with coming in to a text with a presumed bias and therefore validating that bias by what you read.

Among the books he had us read were two that really challenged my thinking and helped me see certain key texts in a new light: They are The Epistle of James by Zane Hodges and The Reign of the Servant Kings by Joseph Dillow (a revised and updated edition of the book is now titled Final Destiny).

The critique by a young freshman in the back row of the class can hold its own against the views of Richard Rorty, for the one no less than the other provides a fresh reading of the text.

The biblical hermeneutic of Christian Zionism distorts biblical texts by reading them out of their canonical and historical context, making them seem more like such fictional works as the «Left Behind» series than the whole Word of God.

books worth reading Texts from Jane Eyre: And Other Conversations with Your Favorite Literary Characters by Mallory Ortberg.

In the book, I make a brief but impassioned case for reading the text with the prejudice of love, a hermeneutic I believe was employed by Jesus, and, as many reviewers have pointed out, a hermeneutic that Augustine also favored.

The sacred text was read with the Fathers of the Church, accompanied by commentaries and catenae, with frequent glosses explaining the meaning of difficult....

The description of each of the station churches begins with suggested Bible readings and other texts from the commentaries and sermons of the church fathers, followed by a meditation.

I put this question out to some of my Rabbis Without Borders colleagues, and in addition to seconding the Bereshit Rabbah idea, they recommended Searching for Meaning in Midrash: Lessons for Everyday Living by Michael Katz and Gershon Schwartz and Reading the Book: Making the Bible a Timeless Text by Rabbi Burt Visotzky.

I think that most modern American Evangelical readers, attempting to read Lutheran confessional documents by himself or herself, will usually get lost more quickly, and give up sooner, than when reading the analogous Calvinist confessional texts.

5A reading of Bacon's New Organon reveals a more nuanced and less empiricist approach to induction than Whitehead (and other twentieth - century philosophers) usually give him credit, One text in particular refers to the ascent and descent characteristic of imaginative generalizations:»... from the new light of axioms, which have been educed from those particulars by a certain method and rule, shall in their turn point out the way again to new particulars, greater things shall be looked for.

The reading pleasure that results from this conversation — different for different readers — is not merely the simple pleasure of hearing a good story, but the complex pleasures of strong feelings — sometimes violent disagreement, sometimes frustration and sometimes a euphoric recognition, produced by Augustine's text, of the «beauty so ancient and so new,» to which Augustine points through the beauty of his prose.

I stemmed the flood of tears and rose to my feet, believing that this could be nothing other than a divine command to open the book and read the first passage I chanced upon; for I had heard the story of how Antony had been instructed by a gospel text.

Reader - response criticism thus accounts for the different understandings of and reactions to the «same» text by different readers by claiming a necessary place for the subjective element in reading.

But if the purpose of my images is not to impede reading of the text, but is instead to aid the reader to do his own thinking more confidently in images (I think he does it anyhow), then might not the pictorial gain be offset by apparently not appealing to the reader's imagination?

It is important to emphasize that the text's power to assert is by no means curtailed by such a reading.

It used to be that you could trump somebody's exegesis of the text by saying, «Well, although the English says X, in the Greek it says Y...» But then it began to be that this was no longer good enough, for you had to go back further and say, «Well, although the Greek text you are using says Y, the variant reading from Papyrus 46 says Z, and it is preferable for reasons A, B, and C.

While I appreciate the approach that DTS teaches, it can really only be followed by expert scholars and theologians, and is not feasible for the average student of Scripture, which indicates to me that it is not the only oven the best way of reading and interpreting the biblical text.

the point of reading is not to restate the meaning intended by the author but to engage the text in creative thought, often by means of punning play with the text.

Consequently, we welcome the readings offered by feminists and other interpreters whose experience enables them to hear the biblical texts in new and challenging ways.

By its nature, as a method seeking to reflect in its own structure the qualities of the text being read, «biblical realism» must be pluralistic with regard to styles and formulation.

It allowed me to reconceptualize the study of «women in the Bible,» by moving from what men have said about women to a feminist historical reconstruction of early Christian origins as well as by articulating a feminist critical process for reading and evaluating androcentric biblical texts.

A case in point is Childs's recurring use of the term «coercion,» by which he apparently means that the text itself, in its deep authority, requires a certain exposition, redaction or reading.

By inserting new passages into the text as expansions of the old ones, while leaving much of the earlier writing intact, he invited us to read the earlier expressions in light of the later ones.

To the student who has perhaps come to these writings from studies in folklore or fairy tales and who is now «disillusioned» by their long - windedness, we might say that no religious text is easy and entertaining reading.

While some try to explain away what James is writing about by saying that it does not actually refer to someone who is physically sick, but instead someone who is spiritually or emotionally weak, I think it is best to go with the traditional and most common way of reading this text and see it as a a reference to physical sickness.

She went through the text verse by verse, reading it, explaining it, and applying it.

By contrast, a teaching such as the Immaculate Conception, as with so much Marian dogma, makes claims that not only stand on a highly contestable reading of an extremely narrow scriptural base but also seem to stand in tension with, if not even in contradiction to, significant biblical texts.

Father White's brilliant reading of one of the foundational texts of Western civilization is well - introduced by series editor R. R. Reno, in a preface that should be required reading for anyone doing serious study of the Bible.

Not the other as a psychic life that is to be re-experienced and reconstituted, but the other as a vision or a truth conveyed by the speech performance of an author in terms of a potentiality structured in the text that can only be actualized through the process of reading.

The reason I am summarizing it is because I want to begin looking at some of the key biblical passages which are affected by my proposal to see how we can read and understand these texts.

By reading this book, you will gain a better understanding of what the text means when it says that God hardened Pharaoh's heart and that God loved Jacob but hated Esau.

(For explicit documentation of the sources used by early AAs, including the Bible itself, from which AAs read about healing, cure, etc., see Dick B.: The Golden Text of AA., pp. 23 - 26.)

The ODF, however, knows full well that the text will be widely read by non-Catholics.

To be sure, a critical Greek text of the New Testament is the work of a committee of scholars, and when we read it, it has probably been translated by yet another committee.

Changing Our Mind by David Gushee:: I have had this book by one of evangelicalism's leading conservative ethicisits (he wrote the best - selling text Kingdom Ethics) and his shift on GLBTQ theology for a while but just finally read it.

You all remember his half - pagan, half - Christian bringing up at Carthage, his emigration to Rome and Milan, his adoption of Manicheism and subsequent skepticism, and his restless search for truth and purity of life; and finally how, distracted by the struggle between the two souls in his breast, and ashamed of his own weakness of will, when so many others whom he knew and knew of had thrown off the shackles of sensuality and dedicated themselves to chastity and the higher life, he heard a voice in the garden say, «Sume, lege» (take and read), and opening the Bible at random, saw the text, «not in chambering and wantonness,» etc., which seemed directly sent to his address, and laid the inner storm to rest forever.