Sentences with phrase «which eighteenth»

Not exact matches

Last week I shared two such examples, including Scottish gambler John Law's four - year experiment with paper money in the early eighteenth century, which ruined France's economy and laid the groundwork for the French Revolution.

«The eighteenth - century moral philosophers... inherited a set of moral injunctions on the one hand and a conception of human nature on the other which had been expressly designed to be discrepant with each other....

Consider, too, eighteenth - century Central European politics, in which most readers are not well versed.

Hans Urs von Balthasar has insightfully traced the ways in which the identification of God, creation, and human consciousness strongly shaped both the theistic and atheistic streams of eighteenth - and nineteenth - century Romanticism.

At his request, I would send him various recently published scholarly works on Shakespeare and in return he'd send me eighteenth - century Russian woodcuts, one of which hangs in my apartment to this day.

In the late eighteenth and early nineteenth centuries, a new schism thus developed, the gravity of which we are only now grasping.

The results in the seventeenth and eighteenth centuries was that the faith to which people were called was often more the objective belief that the scriptures were completely true than the deeply personal assurance of God's forgiveness of their sins and the resulting freedom.

Liberalism's articles of peace thus mask tacit articles of faith in a particular eighteenth - century conception of nature and nature's God, which also entails an eighteenth - century view of the Church.

If we get away from silly notions of a spatial transcendence, in which God is (so to speak) «out there» and which is in effect the God of eighteenth - century Deism, we shall be able to maintain with the Old Testament that God is «the high and lofty One who inhabits eternity,» yet is also near to us, with us, in us, and for us.

In Rorty's view, it was a slow and painful accommodation to the ideas of the Enlightenment, which found their emblematic expression in the France of the late eighteenth century.

The main issue in the eighteenth century was whether the creation was so perfect that God never intervened in it, or there were occasions in which God worked miracles.

Of immediate interest is the fact that the eighteenth Category of Explanation can also be termed the «principle of efficient, and final, causation;» for elsewhere Whitehead tells us that the» «objectifications» of the actual entities in the actual world, relative to a definite actual entity, constitute the efficient causes out of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134).

More particularly, and with pointed significance for the tale of Joseph, we know that Egypt, which earlier in this period controlled the affairs of Palestine, was itself under the rule of foreign dynasties (the fifteenth to the seventeenth dynasties) from a point in the eighteenth century to about the middle of the sixteenth century B.C..

Meanwhile, Protestant thought, influenced by the moral idealism and historical optimism of the eighteenth and nineteenth centuries, followed a similar course but moved closer and closer to a form of utopian pacifism in which war would be eliminated because of the increasing perfection of human social institutions.

The first occurred in the eighteenth century in continental Europe: the universities were secularized formally by being nationalized politically, after which they were secularized intellectually by the Enlightenment.

There is usually an elegant close of eighteenth - century gentlemen's houses, breathing the sweet combination of Scripture, reason, and tradition which is the whole point of the Anglican compromise.

A little while after writing this, I came across a poem by an eighteenth century Persian poet called Hatif Isfahani, which praises Christianity for its affirmation of Divine Unity.

The two great movements which revolutionized Judaism in the eighteenth and nineteenth centuries were the Haskalah, or enlightenment, and Hasidism.

(As Joshua Reynolds put it in the eighteenth century, «There is no expedient to which a man will not resort to avoid the real labor of thinking») However, we can keep this problem from getting out of hand if we remember that different kinds of statements are verified in different ways.

Both motives came together in 2002 with the leveling of the eighteenth - century Ottoman - built Ajyad Fortress and of Bulbul Mountain, the hill on which the fortress stood.

They do not even think about the fact that their being scandalized by alienation, oppression, and repression does not spring from the French revolution in 1789 and the eighteenth - century philosophers, nor from Greek thought (which is completely foreign to freedom, in spite of what has been said on the subject!)

Louis XIV's revocation of the edict in 1685 was followed by a massive flight of some 200,000 Protestants from France, and renewed persecution at home met with a sustained guerilla uprising in the rural area of the Cévennes in the early years of the eighteenth century, which diverted French military forces at a critical moment from their struggle against foreign enemies.

Although scholars of the Revolution have disagreed on many things, the past fifty years have witnessed strong agreement that one significant aspect of the ideas motivating the American Revolution was the Whig or Country party beliefs which supported the Glorious Revolution and then resisted the growth of monarchical power in the eighteenth century.

In the period of stagnation and reverse that came in the eighteenth century, revivals were beginning to appear which were to swell into the stream from which issued the major part of the extension of the faith in the nineteenth and twentieth centuries.

This vigor of a church unhampered by the close even though friendly control by the state has parallels in the enormous spread of Christianity through the Church in the Roman Empire before Constantine, in the vitality of the Church in Western Europe during the Middle Ages, and in the phenomenal expansion of Christianity in the nineteenth and twentieth centuries from churches which were either independent of the state or were less trammeled by it than had been most of the churches of the sixteenth, seventeenth, and eighteenth centuries.

Similarly, it was not Voltaire, the most prominent among the literary critics of Christianity in the eighteenth century, who suggested constructive means by which healing might be effected, but men of the type of Schleiermacher, Maurice, Kingsley, Robertson, Bushnell, Chalmers, Wichern, Rauschenbusch.

With the rise of a new cultural movement during the eighteenth century, commonly known as the Enlightenment, a new critic of the church but one which was also a helper appeared on the scene.

Postmodernism challenges modernism which can be said to have begun with seventeenth - century mechanism, petrified with eighteenth - century rationalism, nineteenth - century positivism and twentieth - century nihilism.

And so today, for instance, the casual remarks of a Pope made while travelling can be treated almost as magisterial teaching — something which would have been incomprehensible to a Catholic of the eighteenth century, whether «enlightened» or not.

Upon his metaphysics of sex Humboldt develops his theory of genius, a theme to which the philosophers and artists of the eighteenth century had given so much thought and which looms large in the aesthetics of idealist and romantic thinkers alike.

Thus the identification of Judaism itself with a universalistic ethics must be seen as part of the effort, which began with Moses Mendelssohn in Germany in the middle of the eighteenth century, to argue that Judaism was not hopelessly parochial.

In his essay on the eighteenth century, originally conceived as part of a comprehensive anthropological and psychological work which he never completed, Humboldt articulated methodological principles for studying that era as any other.

The Church supported the status quo, which is understandable, but the status quo in Europe in the seventeenth and eighteenth centuries (and before that) gave us a class society, top to bottom... with the upper stratum as masters.

(16) The startling changes in human consciousness that came in the seventeenth, eighteenth, and nineteenth centuries which are associated with the Enlightenment and modernity have made us aware that the world in which we live is a social contrivance that carries with it important costs and gains.

Then, some four hundred years ago, a new stage of scientific development took place which in the eighteenth and nineteenth centuries, brought about human technological dominance of the earth out of which we had emerged.

The basic institutional pattern of modern societies was laid down, in his view, between the sixteenth and eighteenth centuries with the emergence of a relatively autonomous political system which was accompanied by increasingly autonomous systems in other realms as well, such as science, law, education, and art.

Further, in the classical eighteenth century doctrine of space, space was conceived as a container, in which the physical material substances exist and move, itself, however, neither affecting the substances nor being affected by them.

In the eighteenth century space was conceived by increasing numbers as some kind of existent, a conception which Kant correctly completely rejected as an «Unding.»

Such attitudes were compounded with the philosophers of the eighteenth century writing their own «whiggish» version of scientific history in which the rejection of the Church provided the counterpoint to the rise of science.

It is the «higher law» of the eighteenth century, the laws of nature and of nature's God, to which we have to return.

For example, for the frequently used word «events» (used in describing natural phenomena in space - time coordinate systems) he substituted the term «actual occasions,» which for him gave a more accurate (and richer) picture of «real» or «concrete» happenings in the natural world.11 In this regard, he avoided the use of such commonly employed metaphysical terms such as «sensation» and «perception» — derived from seventeenth and eighteenth philosophers such as Locke, Berkeley, Hume and Kant — since for him they had a narrow psychological rather than appropriate epistemological meanings.

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.

In the eighteenth and the early decades of the nineteenth century Nonconformists had «academies» which, while not granting degrees, gave fully as good higher education as did the universities at Oxford and on the Cam.

In the history of religion which has engaged the interest of scholars, especially in the eighteenth, nineteenth, and twentieth centuries, thousands have sought to trace the inception and the development of religion and to describe the myriad forms which religion has taken, both earlier and in the contemporary scene.

The work which was ultimately to issue in the law - book of Josiah's reform went underground during the reigns of Manasseh (c. 687 - 642) and Amon (642 - 640) and was «found» in the eighteenth year of Josiah's reign when a Yahwist king was ready to institute a Yahwistic reform and a Yahwistic program.

Possibly it is to be found in the middle of the eighteenth century, when the neoclassicism of the Enlightenment was beginning to give way to the Romantic, which is to say the modern, sensibility.

Just as implicit faith in science has been called scientism, so this trust and confidence which people put in modernity may be called modernism, a term found as early as the eighteenth century.

Consequently came the widespread reaction against the whole ethos of the eighteenth century, during which the churches tended to turn back to the dogmatic formulations of classical Protestantism for theological structure.

The goal, which has been often and vigorously stated since its inception in the late - eighteenth century, was to release the Bible from the shackles placed on it by the intervening two millennia of biblical interpretation.

It is this which the contented churchmanship of the eighteenth century seemed to fail to realize — one thinks of such amusing illustrations as Adam Smith's discussion of the ministry in England and Scotland on the basis of its economic status 3 or the even more startling defense of diversity of orders in the Church by Archdeacon Paley on the ground that it «may be considered as the stationing of ministers of religion in the various ranks of civil life.»