A blow - by - blow account of stone carving in Oxford is an installation by Sean Lynch exploring
the work of nineteenth century stone carvers John and James O'Shea, whose naturalistic renditions of animals and plants are still visible in locations in Dublin and Oxford.
«Les Fleurs du Mal» at Nahmad Contemporary in New York, features
the work of nineteenth century Symbolist, Gustave Moreau (1826 - 1898), alongside works by modern and contemporary artists.
Not exact matches
He is currently
working on a history
of commercial fraud in the United States, and especially organizational fraud against consumers and investors, from the early
nineteenth century to the present.
But once his
work began to be translated, his influence spread rapidly, until he is now widely regarded as one
of the great philosophical minds
of the
nineteenth century.
This
work helped Protestant and Catholic scholars break out
of tired, polemical post-Reformation patterns
of interpretation (which were greatly reinforced by earlier, supposedly «scientific» Protestant historical critics in the
nineteenth and early twentieth
centuries).
This was Thomas Hardy's appellation for God, but in Footnote Heaven the moniker ought really to belong to Jacques - Paul Migne, the
nineteenth -
century Benedictine who singlehandedly edited and published the entire corpus
of the Greek and Latin Fathers and whose edition is cited in almost every
work on early Christianity ever published.
First published in the early decades
of the
nineteenth century, it is a long narrative poem about a young woman
of great beauty and culture, her misfortunes, and the burdens
of karma; a
work of genuinely moving brilliance, grim and sad at many points, but also somehow radiant.
The
nineteenth -
century critics, however,
worked, like all
of us, under the influence
of the intellectual climate
of their time.
Relying on memories
of his friend Fly's
work as a law - copyist in 1840, and
of the office at 10 Wall Street where he visited his brother Allan after returning from sea in 1844, Melville sets his story in a modern,
nineteenth -
century office building.
Scientists, in any case, continued their
work through the
nineteenth century on the assumption
of the mechanistic worldview.
In the U.K. during the
nineteenth century, standards
of living for the
working class rose by 1,600 percent.
Since the middle
of the
nineteenth century we have seen the rise
of the gospel
of work, the gospel
of wealth, the gospel
of success.
His
works were slow to gain acceptance among the musical elite
of nineteenth -
century Vienna, who favored Brahms over the allegedly «Wagnerian» Bruckner.
What we have had in British political life under British common law is a procrustean class system, one
of the most fixed in the world, confirming aristocratic and plutocratic class rule, rigidly preventing the overwhelming numbers
of the lower class from gaining equality, representation in government, decent
working conditions, the right to union organization, suffrage, and acceptable living standards until the end
of the
nineteenth century.
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.
Missionary
work aimed at bringing them into the Anglican Communion reached its peak in the latter half
of the
nineteenth century.
«His
work in philosophy forms part, and a very important part,
of the movement
of twentieth -
century realism; but whereas the other leaders
of that movement came to it after a training in late -
nineteenth -
century idealism, and are consequently realistic with the fanaticism
of converts and morbidly terrified
of relapsing into the sins
of their youth, a fact which gives their
work an air
of strain, as if they cared less about advancing philosophical knowledge than about proving themselves good enemies
of idealism, Whitehead's
work is perfectly free from all this sort
of thing, and he suffers from no obsessions; obviously he does not care what he says, so long as it is true.
(a) Philosophical preoccupation with the various types
of cultural activities on an idealistic basis (Johann Gottfried Herder, G. W. F. Hegel, Johann Gustav Droysen, Hermann Steinthal, Wilhelm Wundt); (b) legal studies (Aemilius Ludwig, Richter, Rudolf Sohm, Otto Gierke); (c) philology and archeology, both stimulated by the romantic movement
of the first decades
of the
nineteenth century; (d) economic theory and history (Karl Marx, Lorenz von Stein, Heinrich von Treitschke, Wilhelm Roscher, Adolf Wagner, Gustav Schmoller, Ferdinand Tonnies); (e) ethnological research (Friedrich Ratzel, Adolf Bastian, Rudolf Steinmetz, Johann Jakob Bachofen, Hermann Steinthal, Richard Thurnwald, Alfred Vierkandt, P. Wilhelm Schmidt), on the one hand; and historical and systematical
work in theology (church history, canonical law — Kirchenrecht), systematic theology (Schleiermacher, Richard Rothe), and philosophy
of religion, on the other, prepared the way during the
nineteenth century for the following era to define the task
of a sociology
of religion and to organize the material gathered by these pursuits.7 The names
of Max Weber, Ernst Troeltsch, Werner Sombart, and Georg Simmel — all students
of the above - mentioned older scholars — stand out.
Timothy Smith's book Revivalism and Social Reform in MidNineteenth
Century America, for example, argues persuasively that nineteenth - century evangelicals with their quest for moral perfection were at the forefront of the social battle, fighting against poverty, slum housing, racial intolerance, and inhuman working conditions.68 Smith's book has often been used by evangelicals to support their claim that they have been socially
Century America, for example, argues persuasively that
nineteenth -
century evangelicals with their quest for moral perfection were at the forefront of the social battle, fighting against poverty, slum housing, racial intolerance, and inhuman working conditions.68 Smith's book has often been used by evangelicals to support their claim that they have been socially
century evangelicals with their quest for moral perfection were at the forefront
of the social battle, fighting against poverty, slum housing, racial intolerance, and inhuman
working conditions.68 Smith's book has often been used by evangelicals to support their claim that they have been socially active.
During the last several years
of the
nineteenth century a new theological basis was
worked out for an entire reconstruction
of society on the basis
of Christianity.
But he never asks what social, economic, political and ideological forces were at
work in the creation
of the modern scientific world view, any more than he looks at the role
of those forces in the eighteenth
century celebration
of it, the romantic reaction against it, or the
nineteenth and twentieth
century codification
of positive science.
Russian religious thought
of the
nineteenth and twentieth
centuries was also very sensitive about the crisis
of classical philosophy; quite strong in the criticism
of its errors, but aspiring to
work out its own organic vision
of the world, it was not inclined to unite science with philosophy and theology.
In the
nineteenth century great advances took place in medical care and hospital provision, associated with Florence Nightingale (1820 - 1910) and her reform
of nursing, Louis Pasteur (1822 - 95) and his
work in the development
of germ theory, and Lord Lister's (1827 - 1912) advances in surgery.
But it should also be noted that it is not uniformly a Jesuit approach — witness the
work of La Civiltà Cattolica in the
nineteenth century to systematically oppose liberalism while proposing an alternative Catholic worldview.
- The statistical studies from the
nineteenth century and the three CCU studies on prayer are quite consistent with the fact that humanity is wasting a huge amount
of time on a procedure that simply doesn't
work.
It had made vast gains through immigration in the latter part
of the
nineteenth and early twentieth
centuries and had consolidated its gains with its outstanding organizational and administrative
work.
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.
Since the twentieth
century worked out its initial attitude toward the «historical Jesus» in terms
of the only available reconstruction, that
of the
nineteenth century with all its glaring limitations, it is not surprising to find as a second consequence a tendency to disassociate the expression «the historical Jesus» from «Jesus
of Nazareth as he actually was», and to reserve the expression for: «What can be known
of Jesus
of Nazareth by means
of the scientific methods
of the historian».
Consequently the twentieth
century worked Out its initial attitude toward the «historical Jesus» m terms
of the only available reconstruction, that
of the
nineteenth century with all its deficiencies.
Indeed, in almost all
of his published
works, Balmer has maintained his desire to recover the evangelicalism
of the late -
nineteenth century.
A man with a long history
of criminal violence became a serial killer while
working on a Ph.D. thesis at the University
of Bradford, the subject
of his thesis being the methods
of homicide used in the city during the
nineteenth century.
Many
of the lay organizations formed in the late
nineteenth or the early twentieth
centuries have now ceased to exist or their
work has been greatly modified — as in the case with the Y's, for example.
Wach's agenda centering on understanding led him to produce a three - volume
work on the development
of hermeneutics in the
nineteenth century (Das Verstehen, 1926 - 1933).
Cantor recognizes this, and as he
works his way through the lives
of the great medievalists from the late
nineteenth century through the present day, he is, like Plutarch, not afraid to distribute praise or blame to scholars and their
works.
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.
Consultation between missionaries
of different denominations who were
working in the same or nearby areas began quite early in the
nineteenth century.
A rigorous limit concept was not introduced into calculus until the
work of Augustin - Louis Cauchy in the early
nineteenth century.
It is Lasch's contention that when one takes all this civic activity into account, and adds the wage
work of lower - class women, one has to move the appearance
of full - time homemaking on a broad scale from the late
nineteenth century to the post-World War II period.
Here excavations indicate that the city (earlier and under a different name, the capital
of the Hyksos Dynasty) was destroyed in the sixteenth
century when the Hyksos were expelled, that reoccupation probably began shortly before 1300 B.C., and that
work went on there under the first two kings
of the
Nineteenth Dynasty, Seti I (about 1310 - 1290 B.C.) and his son Rameses II (about 1290 - 1224 B.C.), who gave his name to the city.
There can be no doubt that his opening up
of the creative
work of Geist enabled theologians to respond to many
of the problems
of the
nineteenth century.
Yet if, so understood, Bradley's
work can be seen as the axis which, in the Anglo - Saxon world, turns
nineteenth -
century German Idealism and empiricist sensationalism into the twentieth
century, it is Whitehead who firmly inhabits the new age, establishing the structural model
of the process
of feeling in the place
of any attempt to provide an original or final Real, or a center or privileged locus for the nature
of things.
Absolutely crucial to Fish's interpretation
of Milton's
work is a document discovered among Milton's papers in the
nineteenth century called De Doctrina Christiana, basically a tract arguing on behalf
of a number
of heresies, especially these three openly avowed heterodoxies: that the Son was not coeternal with the Father, that the soul dies and is only later resurrected with the body, and that God created the world not out
of nothing but out
of the divine substance (interestingly enough, Isaac Newton's Christology was similarly Arian).
The
work of Nevin and Schaff at Mercersburg in the
nineteenth century is another part
of this trajectory.
Her identification
of a womanist as also a feminist joins black women with their feminist heritage extending back into the
nineteenth century in the
work of black feminists like Sojourner Truth, Frances W. Harper, and Mary Church Terrell.
As in the
nineteenth century, so since A.D. 1914, some
of the most widespread effects
of Christianity have been
wrought through nonecclesiastical agencies.
(«Cautionary Verses for Children»: this title
of a much used
work, published early in the
nineteenth century, shows how far the muse
of evangelical protestantism in England, with her mind fixed on the idea
of danger, had at last drifted away from the original gospel freedom.
The main Indian immigration came during the
nineteenth century, when indentured Indian laborers came to
work on the rubber plantations, and now the population
of Singapore is about six and a half percent Indian.
Nineteenth -
century industrialization took people out
of the home, separated
work and family and reduced families to their current «nuclear» size.
His book, From Slavery to the Cooperative Commonwealth: Labor and Republican Liberty in the
Nineteenth Century was recently published by Cambridge University Press, and he is currently
working on a book on the political ethics
of the strike.
On the context
of the release, the trial, and the importance
of the
work for republicans, see: Sudhir Hazareesingh, «The Ambiguous Republicanism
of Étienne Vacherot», Intellectual Founders
of the Republic: Five Studies in
Nineteenth -
Century French Republican Political Thought, Oxford, Oxford University Press, 2001, pp.129 - 65.