France and the modern mind

1973 ◽  
Author(s):  
Howard Gardner
Keyword(s):  
Modern Mind

Neanderthals and modern humans

2017 ◽  
Author(s):  
Francisco J. Ayala ◽  
Camilo J. Cela-Conde
Keyword(s):  
Genetic Differentiation ◽  
Nuclear Dna ◽  
Homo Sapiens ◽  
Whole Genome ◽  
Upper Palaeolithic ◽  
Modern Humans ◽  
Homo Neanderthalensis ◽  
Modern Mind ◽  
Similarities And Differences ◽  
Mode 3

This chapter deals with the similarities and differences between Homo neanderthalensis and Homo sapiens, by considering genetic, brain, and cognitive evidence. The genetic differentiation emerges from fossil genetic evidence obtained first from mtDNA and later from nuclear DNA. With high throughput whole genome sequencing, sequences have been obtained from the Denisova Cave (Siberia) fossils. Nuclear DNA of a third species (“Denisovans”) has been obtained from the same cave and used to define the phylogenetic relationships among the three species during the Upper Palaeolithic. Archaeological comparisons make it possible to advance a four-mode model of the evolution of symbolism. Neanderthals and modern humans would share a “modern mind” as defined up to Symbolic Mode 3. Whether the Neanderthals reached symbolic Mode 4 remains unsettled.

The Wasteland of William Blake

1947 ◽  
Vol 9 (2) ◽  
pp. 183-204
Author(s):  
Frank O'Malley
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
William Blake ◽  
The Political ◽  
Modern Mind ◽  
The World ◽  
The Future

The question is: how can you put a prophet in his place when, by the very character of prophecy, he is eternally slipping out of place? William Blake was not an eighteenth century or nineteenth century mind or a typically modern mind at all. What I mean to say, right at the start, is that, although well aware of his time and of time altogether, he was not in tune with the main tendencies of his or our own time. Indeed time was a barrier he was forever crashing against. Blake's talent raved through the world into the fastnesses of die past and dramatically confronted the abysses of the future. His age did not confine him. As a poet he does not seem finally to have had real spiritual or artistic rinship with any of the rationalist or romantic writers of England. As a thinker he came to despise the inadequacy of the limited revolutionary effort of the political rebels of the Romantic Revolution. Blake's name is not to be seen mounted first with that of Paine or Godwin, of Rousseau or Voltaire, of Wordsworth or Shelley or Byron or Keats. With these he has, ultimately, little or nothing in common. At any rate, his voice and mood and impact are thoroughly different from the more publicly successful voices of the period of his life, older and younger generations alike.

PHILOSOPHY AND THE MODERN MIND: A CRITICISM

1978 ◽  
Vol 16 (4) ◽  
pp. 391-403
Author(s):  
Anthony M. Coyne
Keyword(s):  
Modern Mind

Connotations of ‘Macedonia’ and of ‘Macedones’ until 323 b.c.

1995 ◽  
Vol 45 (1) ◽  
pp. 120-128 ◽  
Author(s):  
N. G. L. Hammond
Keyword(s):  
General Sense ◽  
Modern Mind ◽  
Two Cities

It was a characteristic of Macedonian custom that a name was used in a special and in a general sense. For example, ‘Foot-Companions’ was the name of a Bodyguard of Philip and also of the men of the Phalanx-Brigades from Lower Macedonia, and ‘Hypaspists’ was the name of Infantry-Guardsmen of Alexander and also of the men of three Hypaspist Phalanx-Brigades. Geographical names were repeated: there were at least two regions and two cities called ‘Emathia’, two or three regions called ‘Doberus’, four cites called Philippi or Philippopolis, and Alexandrias galore. To a modern mind this makes for confusion. That is certainly the case with the names ‘Macedonia’ and ‘Macedones’, which I shall treat separately in this article.

scholarly journals Molders of the Modern Mind (Book Review)

1962 ◽  
Vol 23 (4) ◽  
pp. 353-354
Author(s):  
Katharine M. Stokes
Keyword(s):  
Modern Mind

scholarly journals Gregory Nanzianzen’s Oration II

Kairos ◽  
2021 ◽  
Vol 15 (1) ◽  
pp. 7-27
Author(s):  
Eric Maroney
Keyword(s):  
Leadership Styles ◽  
Business Management ◽  
Historical Background ◽  
Southeast Europe ◽  
The West ◽  
Traditional Church ◽  
Leadership Models ◽  
Modern Mind ◽  
The World ◽  
Global Church

Leadership styles in southeast Europe tend to lie at the poles along a line stretched between passivity and authoritarianism. This is a universal problem in the global church, not one unique to southeast Europe. However, the fact remains that the mainstream leadership models in this part of the world need to be appraised and healthier models need to be developed. Unfortunately, the leadership models being imported from the West take as their cue business management, often times focusing on efficiency, productivity, and growth rather than focusing on Kingdom expansion and serving the Bride of Christ. However, a model does exist for servant leadership, a model that emerged from the Eastern Church 17 centuries ago. In this paper, I will examine Gregory Nazianzen’s Oration II which presents a spiritual model of leadership for the 21st century. While written many centuries ago, this text is still able to speak to the modern mind and remains relevant for several reasons. First, this is the first extant extra-Biblical account of an individual’s struggle with calling and obedience to Christian ministry. Second, Gregory’s model is saturated with Scripture, providing a sound though unique perspective from his brilliant and highly trained mind. Finally, as one of Gregory’s primary concerns is remaining faithful during a corrupt public form of Christianity, the context is appropriate to the traditional church contexts of southeast Europe. Following a brief historical background, this paper will look at three elements of Christian ministry and how Gregory addresses their spiritual components. First, the roles of a minister, under the titles of priest, king, and prophet. Second, the challenges that beset ministers who seek to serve. And third, the personal struggles that an individual must face and overcome to be obedient in this calling.

Art in the Republic

Philosophy ◽  
1952 ◽  
Vol 27 (103) ◽  
pp. 291-310 ◽  
Author(s):  
D. R. Grey
Keyword(s):  
Work Of Art ◽  
General Thesis ◽  
Modern Mind ◽  
The Republic

The general thesis which I should wish to sustain on this topic is by no means new. It is, briefly, that even in the Republic, where the views on art which Plato propounds are notoriously unsatisfactory to the modern mind, this unsatisfactoriness is not due to any lack of aesthetic sympathy on Plato's part, but on the contrary to what is almost an excess of it. The position as far as I can understand it is this: the true artist (at least for the period of Platonic thought of which the Republic marks the culmination) is the philosopher, and true artistic insight is episteme. The work of art par excellence is primarily the philosopher's own life-that is, the philosopher himself.

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