sentence1
stringlengths 8
10.6k
| sentence2
stringlengths 8
10.6k
| label
int64 0
1
|
|---|---|---|
In 1862 Mianowski became rector of the Warsaw Main School ("Szkoła Główna Warszawska"), then the only institution of higher learning in Russian Poland (all others having been closed after the November 1830 Uprising). The Main School was a reincarnation of the closed University of Warsaw. Mianowski gained popularity among students and faculty for his liberal views; his inaugural speech stressed the links between Polish and western cultures. | During the January 1863 Uprising, Mianowski lent clandestine support to the insurgents. In later stages of the uprising, he participated in the falsification of academic records to provide alibis of attendance to many students who took part in the uprising. He also supported enrollment of others for purposes of alibi. Thanks to his connections at the Saint Petersburg court, these efforts succeeded, and the Main School became a refuge for many insurgents. | 1 |
In 1862 Mianowski became rector of the Warsaw Main School ("Szkoła Główna Warszawska"), then the only institution of higher learning in Russian Poland (all others having been closed after the November 1830 Uprising). The Main School was a reincarnation of the closed University of Warsaw. Mianowski gained popularity among students and faculty for his liberal views; his inaugural speech stressed the links between Polish and western cultures. | In honor of Mianowski, after his death, in 1881, a foundation was inaugurated to support scientific and scholarly research, named "Kasa imienia Józefa Mianowskiego" — "the Józef Mianowski Fund" or, more simply, "the Mianowski Fund." | 0 |
In 1862 Mianowski became rector of the Warsaw Main School ("Szkoła Główna Warszawska"), then the only institution of higher learning in Russian Poland (all others having been closed after the November 1830 Uprising). The Main School was a reincarnation of the closed University of Warsaw. Mianowski gained popularity among students and faculty for his liberal views; his inaugural speech stressed the links between Polish and western cultures. | A rising star in medicine, in 1838 Mianowski became an assistant professor at the Wilno Medical-Surgical Academy (a school detached from Wilno University, which had been closed in the aftermath of the November 1830 Uprising. A lecturer in animal and human physiology and general therapeutics in 1839–42, he thrice received a prestigious "diamond ring" from the Russian Tsar. | 1 |
In 1862 Mianowski became rector of the Warsaw Main School ("Szkoła Główna Warszawska"), then the only institution of higher learning in Russian Poland (all others having been closed after the November 1830 Uprising). The Main School was a reincarnation of the closed University of Warsaw. Mianowski gained popularity among students and faculty for his liberal views; his inaugural speech stressed the links between Polish and western cultures. | In 1881, alumni of the Main School established a foundation, named after Józef Mianowski, to support scholarly activity in the sciences and humanities. The foundation was known as "Kasa imienia Józefa Mianowskiego" ("the Józef Mianowski Fund" or, more simply, "the Mianowski Fund"). | 0 |
During the January 1863 Uprising, Mianowski lent clandestine support to the insurgents. In later stages of the uprising, he participated in the falsification of academic records to provide alibis of attendance to many students who took part in the uprising. He also supported enrollment of others for purposes of alibi. Thanks to his connections at the Saint Petersburg court, these efforts succeeded, and the Main School became a refuge for many insurgents. | Mianowski, disappointed with this turn of events, emigrated to Italy, where he lived out the remainder of his life. | 1 |
During the January 1863 Uprising, Mianowski lent clandestine support to the insurgents. In later stages of the uprising, he participated in the falsification of academic records to provide alibis of attendance to many students who took part in the uprising. He also supported enrollment of others for purposes of alibi. Thanks to his connections at the Saint Petersburg court, these efforts succeeded, and the Main School became a refuge for many insurgents. | In honor of Mianowski, after his death, in 1881, a foundation was inaugurated to support scientific and scholarly research, named "Kasa imienia Józefa Mianowskiego" — "the Józef Mianowski Fund" or, more simply, "the Mianowski Fund." | 0 |
During the January 1863 Uprising, Mianowski lent clandestine support to the insurgents. In later stages of the uprising, he participated in the falsification of academic records to provide alibis of attendance to many students who took part in the uprising. He also supported enrollment of others for purposes of alibi. Thanks to his connections at the Saint Petersburg court, these efforts succeeded, and the Main School became a refuge for many insurgents. | In 1840, as physician to Polish independence activist Szymon Konarski, Mianowski was arrested and harshly interrogated, but half a year later he was declared innocent and rehabilitated. He accepted a position at the Saint Petersburg Medical-Surgical Academy, where he oversaw the gynecology and pediatrics wards. He worked at the Academy from 1842 to 1860. In 1848 he was appointed personal physician to the Tsar's daughter, Grand Duchess Maria Nikolaievna, Duchess of Leuchtenberg. He was also chief physician at the Second Hospital of Land Forces. In 1860 he retired, but remained physician to the Grand Duchess and had extensive contacts at the Russian Imperial court. | 1 |
During the January 1863 Uprising, Mianowski lent clandestine support to the insurgents. In later stages of the uprising, he participated in the falsification of academic records to provide alibis of attendance to many students who took part in the uprising. He also supported enrollment of others for purposes of alibi. Thanks to his connections at the Saint Petersburg court, these efforts succeeded, and the Main School became a refuge for many insurgents. | Józef Mianowski (1804–1879) was a Polish medical researcher and practitioner, academic, social and political activist, and rector of the "Main School" incarnation (1862–69) of Warsaw University. | 0 |
During the January 1863 Uprising, Mianowski lent clandestine support to the insurgents. In later stages of the uprising, he participated in the falsification of academic records to provide alibis of attendance to many students who took part in the uprising. He also supported enrollment of others for purposes of alibi. Thanks to his connections at the Saint Petersburg court, these efforts succeeded, and the Main School became a refuge for many insurgents. | A rising star in medicine, in 1838 Mianowski became an assistant professor at the Wilno Medical-Surgical Academy (a school detached from Wilno University, which had been closed in the aftermath of the November 1830 Uprising. A lecturer in animal and human physiology and general therapeutics in 1839–42, he thrice received a prestigious "diamond ring" from the Russian Tsar. | 1 |
During the January 1863 Uprising, Mianowski lent clandestine support to the insurgents. In later stages of the uprising, he participated in the falsification of academic records to provide alibis of attendance to many students who took part in the uprising. He also supported enrollment of others for purposes of alibi. Thanks to his connections at the Saint Petersburg court, these efforts succeeded, and the Main School became a refuge for many insurgents. | Józef Mianowski (1804–1879) was a Polish medical researcher and practitioner, academic, social and political activist, and rector of the "Main School" incarnation (1862–69) of Warsaw University. | 0 |
In 1868 Mianowski won another victory, albeit a Pyrrhic one: the Main School was enlarged and regained the name "Warsaw University" — however, it was russified (its full name was now ""Imperial" University of Warsaw" — "Императорский Варшавский Университет"). | During the January 1863 Uprising, Mianowski lent clandestine support to the insurgents. In later stages of the uprising, he participated in the falsification of academic records to provide alibis of attendance to many students who took part in the uprising. He also supported enrollment of others for purposes of alibi. Thanks to his connections at the Saint Petersburg court, these efforts succeeded, and the Main School became a refuge for many insurgents. | 1 |
In 1868 Mianowski won another victory, albeit a Pyrrhic one: the Main School was enlarged and regained the name "Warsaw University" — however, it was russified (its full name was now ""Imperial" University of Warsaw" — "Императорский Варшавский Университет"). | Józef Mianowski (1804–1879) was a Polish medical researcher and practitioner, academic, social and political activist, and rector of the "Main School" incarnation (1862–69) of Warsaw University. | 0 |
In 1868 Mianowski won another victory, albeit a Pyrrhic one: the Main School was enlarged and regained the name "Warsaw University" — however, it was russified (its full name was now ""Imperial" University of Warsaw" — "Императорский Варшавский Университет"). | In 1862 Mianowski became rector of the Warsaw Main School ("Szkoła Główna Warszawska"), then the only institution of higher learning in Russian Poland (all others having been closed after the November 1830 Uprising). The Main School was a reincarnation of the closed University of Warsaw. Mianowski gained popularity among students and faculty for his liberal views; his inaugural speech stressed the links between Polish and western cultures. | 1 |
In 1868 Mianowski won another victory, albeit a Pyrrhic one: the Main School was enlarged and regained the name "Warsaw University" — however, it was russified (its full name was now ""Imperial" University of Warsaw" — "Императорский Варшавский Университет"). | In 1881, alumni of the Main School established a foundation, named after Józef Mianowski, to support scholarly activity in the sciences and humanities. The foundation was known as "Kasa imienia Józefa Mianowskiego" ("the Józef Mianowski Fund" or, more simply, "the Mianowski Fund"). | 0 |
In 1868 Mianowski won another victory, albeit a Pyrrhic one: the Main School was enlarged and regained the name "Warsaw University" — however, it was russified (its full name was now ""Imperial" University of Warsaw" — "Императорский Варшавский Университет"). | In 1840, as physician to Polish independence activist Szymon Konarski, Mianowski was arrested and harshly interrogated, but half a year later he was declared innocent and rehabilitated. He accepted a position at the Saint Petersburg Medical-Surgical Academy, where he oversaw the gynecology and pediatrics wards. He worked at the Academy from 1842 to 1860. In 1848 he was appointed personal physician to the Tsar's daughter, Grand Duchess Maria Nikolaievna, Duchess of Leuchtenberg. He was also chief physician at the Second Hospital of Land Forces. In 1860 he retired, but remained physician to the Grand Duchess and had extensive contacts at the Russian Imperial court. | 1 |
In 1868 Mianowski won another victory, albeit a Pyrrhic one: the Main School was enlarged and regained the name "Warsaw University" — however, it was russified (its full name was now ""Imperial" University of Warsaw" — "Императорский Варшавский Университет"). | Liquidated in the post World War 2 People's Republic of Poland, the Mianowski Fund was re-established after the fall of communism in 1991. | 0 |
Mianowski, disappointed with this turn of events, emigrated to Italy, where he lived out the remainder of his life. | In his youth, Mianowski graduated from Wilno University. He served as a clinical assistant to Jędrzej Śniadecki, was a friend of Polish Romantic poet Juliusz Słowacki, and in 1831 married (his wife died only a year later, in childbirth). | 1 |
Mianowski, disappointed with this turn of events, emigrated to Italy, where he lived out the remainder of his life. | Józef Mianowski:11870374 | 0 |
Mianowski, disappointed with this turn of events, emigrated to Italy, where he lived out the remainder of his life. | In 1868 Mianowski won another victory, albeit a Pyrrhic one: the Main School was enlarged and regained the name "Warsaw University" — however, it was russified (its full name was now ""Imperial" University of Warsaw" — "Императорский Варшавский Университет"). | 1 |
Mianowski, disappointed with this turn of events, emigrated to Italy, where he lived out the remainder of his life. | In honor of Mianowski, after his death, in 1881, a foundation was inaugurated to support scientific and scholarly research, named "Kasa imienia Józefa Mianowskiego" — "the Józef Mianowski Fund" or, more simply, "the Mianowski Fund." | 0 |
Mianowski, disappointed with this turn of events, emigrated to Italy, where he lived out the remainder of his life. | In 1862 Mianowski became rector of the Warsaw Main School ("Szkoła Główna Warszawska"), then the only institution of higher learning in Russian Poland (all others having been closed after the November 1830 Uprising). The Main School was a reincarnation of the closed University of Warsaw. Mianowski gained popularity among students and faculty for his liberal views; his inaugural speech stressed the links between Polish and western cultures. | 1 |
Mianowski, disappointed with this turn of events, emigrated to Italy, where he lived out the remainder of his life. | This institution became, in the late 19th century, the major Polish organization that sponsored research and publication of scholarly works, and (renamed the "Institute for the Promotion of Science") it continued its activities after Poland regained independence in 1918. | 0 |
In 1881, alumni of the Main School established a foundation, named after Józef Mianowski, to support scholarly activity in the sciences and humanities. The foundation was known as "Kasa imienia Józefa Mianowskiego" ("the Józef Mianowski Fund" or, more simply, "the Mianowski Fund"). | This institution became, in the late 19th century, the major Polish organization that sponsored research and publication of scholarly works, and (renamed the "Institute for the Promotion of Science") it continued its activities after Poland regained independence in 1918. | 1 |
In 1881, alumni of the Main School established a foundation, named after Józef Mianowski, to support scholarly activity in the sciences and humanities. The foundation was known as "Kasa imienia Józefa Mianowskiego" ("the Józef Mianowski Fund" or, more simply, "the Mianowski Fund"). | Mianowski, disappointed with this turn of events, emigrated to Italy, where he lived out the remainder of his life. | 0 |
This institution became, in the late 19th century, the major Polish organization that sponsored research and publication of scholarly works, and (renamed the "Institute for the Promotion of Science") it continued its activities after Poland regained independence in 1918. | Liquidated in the post World War 2 People's Republic of Poland, the Mianowski Fund was re-established after the fall of communism in 1991. | 1 |
This institution became, in the late 19th century, the major Polish organization that sponsored research and publication of scholarly works, and (renamed the "Institute for the Promotion of Science") it continued its activities after Poland regained independence in 1918. | Józef Mianowski:11870374 | 0 |
Liquidated in the post World War 2 People's Republic of Poland, the Mianowski Fund was re-established after the fall of communism in 1991. | In 1881, alumni of the Main School established a foundation, named after Józef Mianowski, to support scholarly activity in the sciences and humanities. The foundation was known as "Kasa imienia Józefa Mianowskiego" ("the Józef Mianowski Fund" or, more simply, "the Mianowski Fund"). | 1 |
Liquidated in the post World War 2 People's Republic of Poland, the Mianowski Fund was re-established after the fall of communism in 1991. | During the January 1863 Uprising, Mianowski lent clandestine support to the insurgents. In later stages of the uprising, he participated in the falsification of academic records to provide alibis of attendance to many students who took part in the uprising. He also supported enrollment of others for purposes of alibi. Thanks to his connections at the Saint Petersburg court, these efforts succeeded, and the Main School became a refuge for many insurgents. | 0 |
Olive–Harvey College began serving residents of the South Side in the late 1950s with the opening of the Fenger and Southeast campuses of the City Colleges of Chicago. These two campuses were then consolidated and renamed Olive–Harvey College in 1970. Sitting on 67 acres, the College is the largest campus of any of the City Colleges. | Besides its main building in the Pullman Community Area, Olive-Harvey also includes the South Chicago Learning Center located at 3055 E. 92nd Street, a facility that provides vocational training, technical training and adult education courses to adults in the Chicago region. | 1 |
Olive–Harvey College began serving residents of the South Side in the late 1950s with the opening of the Fenger and Southeast campuses of the City Colleges of Chicago. These two campuses were then consolidated and renamed Olive–Harvey College in 1970. Sitting on 67 acres, the College is the largest campus of any of the City Colleges. | Olive–Harvey College:10590161 | 0 |
The school's name is derived from two Chicagoan Medal of Honor recipients who lost their lives in the Vietnam War: Milton Olive, III, paratrooper, and Carmel B. Harvey, infantryman. Both were posthumously awarded the Medal of Honor. | Besides its main building in the Pullman Community Area, Olive-Harvey also includes the South Chicago Learning Center located at 3055 E. 92nd Street, a facility that provides vocational training, technical training and adult education courses to adults in the Chicago region. | 1 |
The school's name is derived from two Chicagoan Medal of Honor recipients who lost their lives in the Vietnam War: Milton Olive, III, paratrooper, and Carmel B. Harvey, infantryman. Both were posthumously awarded the Medal of Honor. | In 2012, it was announced that Olive-Harvey will focus on transportation, distribution, and logistics (TDL) as part of City Colleges of Chicago's College to Careers program. Part of this refocus includes the building of a new, $42.2 million TDL building. The new facility will train students for what is projected to be more than 100,000 job openings over the next 10 years. The new facility will train students for what is projected to be more than 100,000 job openings over the next 10 years. The new TDL facility is part of a five-year, $524 million capital plan for all seven City Colleges of Chicago. The center at Olive-Harvey will be funded by $31.6 million from the state and $13.2 million from City Colleges. | 0 |
Besides its main building in the Pullman Community Area, Olive-Harvey also includes the South Chicago Learning Center located at 3055 E. 92nd Street, a facility that provides vocational training, technical training and adult education courses to adults in the Chicago region. | The school's name is derived from two Chicagoan Medal of Honor recipients who lost their lives in the Vietnam War: Milton Olive, III, paratrooper, and Carmel B. Harvey, infantryman. Both were posthumously awarded the Medal of Honor. | 1 |
Besides its main building in the Pullman Community Area, Olive-Harvey also includes the South Chicago Learning Center located at 3055 E. 92nd Street, a facility that provides vocational training, technical training and adult education courses to adults in the Chicago region. | Olive–Harvey College is located in Chicago's Pullman neighborhood just off the Bishop Ford Freeway at 10001 S. Woodlawn Avenue. The Chicago Transit Authority serves the campus via the 28 Stony Island and 106 East 103rd buses. | 0 |
Giustini's main fame rests on his work "12 Sonate da cimbalo di piano e forte detto volgarmente di martelletti, Op.1", published in Florence in 1732, which is the earliest music in any genre written specifically for the piano. They are dedicated to Dom António de Bragança, the younger brother of King João V of Portugal (the Portuguese court was one of the few places where the early piano was frequently played). | These pieces, which are sonate da chiesa, with alternating fast and slow sections (four or five movements per sonata), predate all other music specifically written for the piano by about 30 years. Giustini used all the expressive capabilities of the instrument, such as wide dynamic contrast: expressive possibilities which were not available on other keyboard instruments of the time. Harmonically the pieces are transitional between late Baroque and early Classical period practice, and include innovations such as augmented sixth chords and modulations to remote keys. | 1 |
Giustini's main fame rests on his work "12 Sonate da cimbalo di piano e forte detto volgarmente di martelletti, Op.1", published in Florence in 1732, which is the earliest music in any genre written specifically for the piano. They are dedicated to Dom António de Bragança, the younger brother of King João V of Portugal (the Portuguese court was one of the few places where the early piano was frequently played). | Lodovico Giustini:3155227 | 0 |
These pieces, which are sonate da chiesa, with alternating fast and slow sections (four or five movements per sonata), predate all other music specifically written for the piano by about 30 years. Giustini used all the expressive capabilities of the instrument, such as wide dynamic contrast: expressive possibilities which were not available on other keyboard instruments of the time. Harmonically the pieces are transitional between late Baroque and early Classical period practice, and include innovations such as augmented sixth chords and modulations to remote keys. | James Parakilas points out that it is quite surprising that these works should have been published at all. At the time of composition, there existed only a very small number of pianos, owned mainly by royalty. He conjectures that publication of the work was meant as an honor to Giustini; it "represents a gesture of magnificent presentation to a royal musician, rather than an act of commercial promotion." | 1 |
These pieces, which are sonate da chiesa, with alternating fast and slow sections (four or five movements per sonata), predate all other music specifically written for the piano by about 30 years. Giustini used all the expressive capabilities of the instrument, such as wide dynamic contrast: expressive possibilities which were not available on other keyboard instruments of the time. Harmonically the pieces are transitional between late Baroque and early Classical period practice, and include innovations such as augmented sixth chords and modulations to remote keys. | Giustini was born in Pistoia, of a family of musicians which can be traced back to the early 17th century; coincidentally he was born in the same year as Bach, Scarlatti, and Handel. Giustini's father was organist at the Congregazione dello Spirito Santo, a Jesuit-affiliated group, and an uncle, Domenico Giustini, was also a composer of sacred music. | 0 |
James Parakilas points out that it is quite surprising that these works should have been published at all. At the time of composition, there existed only a very small number of pianos, owned mainly by royalty. He conjectures that publication of the work was meant as an honor to Giustini; it "represents a gesture of magnificent presentation to a royal musician, rather than an act of commercial promotion." | While many performances of his large-scale sacred works are documented, all of that music is lost, with the exception of fragments such as scattered arias. Giustini's fame rests on his publication of his set of piano pieces, although they seem to have attracted little interest at the time. | 1 |
James Parakilas points out that it is quite surprising that these works should have been published at all. At the time of composition, there existed only a very small number of pianos, owned mainly by royalty. He conjectures that publication of the work was meant as an honor to Giustini; it "represents a gesture of magnificent presentation to a royal musician, rather than an act of commercial promotion." | Lodovico Giustini (12 December 1685 – 7 February 1743) was an Italian composer and keyboard player of the late Baroque and early Classical eras. He was the first known composer ever to write music for the piano. | 0 |
While many performances of his large-scale sacred works are documented, all of that music is lost, with the exception of fragments such as scattered arias. Giustini's fame rests on his publication of his set of piano pieces, although they seem to have attracted little interest at the time. | These pieces, which are sonate da chiesa, with alternating fast and slow sections (four or five movements per sonata), predate all other music specifically written for the piano by about 30 years. Giustini used all the expressive capabilities of the instrument, such as wide dynamic contrast: expressive possibilities which were not available on other keyboard instruments of the time. Harmonically the pieces are transitional between late Baroque and early Classical period practice, and include innovations such as augmented sixth chords and modulations to remote keys. | 1 |
While many performances of his large-scale sacred works are documented, all of that music is lost, with the exception of fragments such as scattered arias. Giustini's fame rests on his publication of his set of piano pieces, although they seem to have attracted little interest at the time. | Giustini was born in Pistoia, of a family of musicians which can be traced back to the early 17th century; coincidentally he was born in the same year as Bach, Scarlatti, and Handel. Giustini's father was organist at the Congregazione dello Spirito Santo, a Jesuit-affiliated group, and an uncle, Domenico Giustini, was also a composer of sacred music. | 0 |
The high street of Thenon (Av. de la 4eme République) passes north-south and is the scene of a weekly market and some shops. To the southern end is the cultural heart, the Place Pasteur with a church, older buildings (some medieval), marketplace (shown here) and a small château dating from the 12th century (captured briefly by the English in 1439, retaken by Charles II's troops). Only part of the castle remains. Over the last 25 years the main street has hosted at least three supermarkets, a grocer, butcher, bars, hardware store, 2 boulangeries, a bank, and 2 chemists. However, with the reduction in traffic on the D6089, the High Street has 'died' and most or its retail outlets have closed except the boulangeries and chemist. The Mairie has offered subsidised rent to businesses willing to re-occupy the vacant stores, with some success as of 2015 when the bar/cafe was again reopened as a cooperative. A medium-sized supermarket on the now-quiet D6089 west of town has become the main retail store, with the bar and bank opposite in modern premises, and local residents feel much has been lost by these closures and relocations. In addition, some commercial activity in Thenon has been lost because the 1990s/2000s boom in French second-homes, from which this region benefited through high property prices and more consumers and tax income, has now subsided. There is a primary school and middle school, the Collège Suzanne Lacore. The nearest high school is in Terrasson, 16.5 km away. | The region has a strong farming heritage, but little industrial activity or service occupations (there is a large paper mill east at Le Lardin). With poor soils, walnut trees, figs and sheep are common, with few vineyards and cereals. Tertiary sector jobs are largely found in Périgueux 35 km away, or in the slightly larger towns like Montignac on the Vézère River, 14 km to the south east (the nearest town to the Lascaux caves). The beautiful countryside around the town is steep and rolling, with farms interspersed with woodlands, in which the local population continues to hunt enthusiastically for rabbits, wild boar and deer. Tourism still peaks in the summer months when the weekly market is a little more animated and the etang (lake) below the town hosts swimming and a cafe. | 1 |
The high street of Thenon (Av. de la 4eme République) passes north-south and is the scene of a weekly market and some shops. To the southern end is the cultural heart, the Place Pasteur with a church, older buildings (some medieval), marketplace (shown here) and a small château dating from the 12th century (captured briefly by the English in 1439, retaken by Charles II's troops). Only part of the castle remains. Over the last 25 years the main street has hosted at least three supermarkets, a grocer, butcher, bars, hardware store, 2 boulangeries, a bank, and 2 chemists. However, with the reduction in traffic on the D6089, the High Street has 'died' and most or its retail outlets have closed except the boulangeries and chemist. The Mairie has offered subsidised rent to businesses willing to re-occupy the vacant stores, with some success as of 2015 when the bar/cafe was again reopened as a cooperative. A medium-sized supermarket on the now-quiet D6089 west of town has become the main retail store, with the bar and bank opposite in modern premises, and local residents feel much has been lost by these closures and relocations. In addition, some commercial activity in Thenon has been lost because the 1990s/2000s boom in French second-homes, from which this region benefited through high property prices and more consumers and tax income, has now subsided. There is a primary school and middle school, the Collège Suzanne Lacore. The nearest high school is in Terrasson, 16.5 km away. | The region was a strong centre of resistance against Germany in World War II. The nearby village of Rouffignac-Saint-Cernin-de-Reilhac was almost entirely destroyed as an act of retribution, after two German soldiers were captured by French partisans. | 0 |
The region has a strong farming heritage, but little industrial activity or service occupations (there is a large paper mill east at Le Lardin). With poor soils, walnut trees, figs and sheep are common, with few vineyards and cereals. Tertiary sector jobs are largely found in Périgueux 35 km away, or in the slightly larger towns like Montignac on the Vézère River, 14 km to the south east (the nearest town to the Lascaux caves). The beautiful countryside around the town is steep and rolling, with farms interspersed with woodlands, in which the local population continues to hunt enthusiastically for rabbits, wild boar and deer. Tourism still peaks in the summer months when the weekly market is a little more animated and the etang (lake) below the town hosts swimming and a cafe. | The high street of Thenon (Av. de la 4eme République) passes north-south and is the scene of a weekly market and some shops. To the southern end is the cultural heart, the Place Pasteur with a church, older buildings (some medieval), marketplace (shown here) and a small château dating from the 12th century (captured briefly by the English in 1439, retaken by Charles II's troops). Only part of the castle remains. Over the last 25 years the main street has hosted at least three supermarkets, a grocer, butcher, bars, hardware store, 2 boulangeries, a bank, and 2 chemists. However, with the reduction in traffic on the D6089, the High Street has 'died' and most or its retail outlets have closed except the boulangeries and chemist. The Mairie has offered subsidised rent to businesses willing to re-occupy the vacant stores, with some success as of 2015 when the bar/cafe was again reopened as a cooperative. A medium-sized supermarket on the now-quiet D6089 west of town has become the main retail store, with the bar and bank opposite in modern premises, and local residents feel much has been lost by these closures and relocations. In addition, some commercial activity in Thenon has been lost because the 1990s/2000s boom in French second-homes, from which this region benefited through high property prices and more consumers and tax income, has now subsided. There is a primary school and middle school, the Collège Suzanne Lacore. The nearest high school is in Terrasson, 16.5 km away. | 1 |
The region has a strong farming heritage, but little industrial activity or service occupations (there is a large paper mill east at Le Lardin). With poor soils, walnut trees, figs and sheep are common, with few vineyards and cereals. Tertiary sector jobs are largely found in Périgueux 35 km away, or in the slightly larger towns like Montignac on the Vézère River, 14 km to the south east (the nearest town to the Lascaux caves). The beautiful countryside around the town is steep and rolling, with farms interspersed with woodlands, in which the local population continues to hunt enthusiastically for rabbits, wild boar and deer. Tourism still peaks in the summer months when the weekly market is a little more animated and the etang (lake) below the town hosts swimming and a cafe. | The market town of Thenon is situated on the main road between the towns of Brive la Gaillarde (40 km east) and Périgueux (33 km west), surrounded by farmland and forests. The northern edge of Thenon is set on a prominent ridge. Its recent history is strongly linked to the road network. The D6089 road passes through Thenon and continues west to Bordeaux on the coast. For many years, Thenon was blighted by this road, which was a main haulage and tourist route and very frequently congested. Heavy road traffic nonetheless brought stopovers and tourists, retail trade, demand for accommodation, and restaurants. But in the mid-2000s the east-west A89/E70 toll road (la Transeuropéenne) was opened, passing north of Thenon and funnelling the major traffic flow away from the town. Thenon was not given an exit (sortie) close by, and thus it is now bypassed. Its small rail station is several kilometers from the town centre in countryside to the north, and is not heavily patronised. | 0 |
The estate agent advertises in both French and English, and there are a few English and Dutch summer homes and year round residents, mainly located outside the town in the surrounding villages. Property prices have not increased in recent years. Overseas migrants are attracted by the cheaper property prices compared to the Vézère and Dordogne villages to the south. | The region has a strong farming heritage, but little industrial activity or service occupations (there is a large paper mill east at Le Lardin). With poor soils, walnut trees, figs and sheep are common, with few vineyards and cereals. Tertiary sector jobs are largely found in Périgueux 35 km away, or in the slightly larger towns like Montignac on the Vézère River, 14 km to the south east (the nearest town to the Lascaux caves). The beautiful countryside around the town is steep and rolling, with farms interspersed with woodlands, in which the local population continues to hunt enthusiastically for rabbits, wild boar and deer. Tourism still peaks in the summer months when the weekly market is a little more animated and the etang (lake) below the town hosts swimming and a cafe. | 1 |
The estate agent advertises in both French and English, and there are a few English and Dutch summer homes and year round residents, mainly located outside the town in the surrounding villages. Property prices have not increased in recent years. Overseas migrants are attracted by the cheaper property prices compared to the Vézère and Dordogne villages to the south. | The region was a strong centre of resistance against Germany in World War II. The nearby village of Rouffignac-Saint-Cernin-de-Reilhac was almost entirely destroyed as an act of retribution, after two German soldiers were captured by French partisans. | 0 |
Cone was born on August 5, 1938, in Fordyce, Arkansas, and grew up in the racially segregated town of Bearden, Arkansas. He and his family attended Macedonia African Methodist Episcopal Church. He attended Shorter College (1954–1956), a small AME Church junior college, before receiving a Bachelor of Arts degree from Philander Smith College in 1958, where he was mentored by James and Alice Boyack. In his 2018 memoir "Said I Wasn't Gonna Tell Nobody", Cone wrote that they were the first whites he met who respected his humanity. Although he had decided against parish ministry, their advice led him to obtain a Bachelor of Divinity degree from Garrett–Evangelical Theological Seminary in 1961, and Master of Arts and Doctor of Philosophy degrees from Northwestern University in 1963 and 1965, respectively. He was shocked to learn that most northern whites would not treat him with respect like the Boyacks. Yet he was excited to learn of unfamiliar theologians, controversies and biblical study methodologies. At the urging of and with support from the white theologian William Hordern at Garrett he applied and gained acceptance into the doctoral program in theology. | Cone and his wife, Rose Hampton, married in 1958 and divorced in 1977. They had two sons, Micheal and Charles, and two daughters, Krystal and Robynn. In 1979, Cone married Sondra Gibson, who died in 1983. He died on April 28, 2018. | 1 |
Cone was born on August 5, 1938, in Fordyce, Arkansas, and grew up in the racially segregated town of Bearden, Arkansas. He and his family attended Macedonia African Methodist Episcopal Church. He attended Shorter College (1954–1956), a small AME Church junior college, before receiving a Bachelor of Arts degree from Philander Smith College in 1958, where he was mentored by James and Alice Boyack. In his 2018 memoir "Said I Wasn't Gonna Tell Nobody", Cone wrote that they were the first whites he met who respected his humanity. Although he had decided against parish ministry, their advice led him to obtain a Bachelor of Divinity degree from Garrett–Evangelical Theological Seminary in 1961, and Master of Arts and Doctor of Philosophy degrees from Northwestern University in 1963 and 1965, respectively. He was shocked to learn that most northern whites would not treat him with respect like the Boyacks. Yet he was excited to learn of unfamiliar theologians, controversies and biblical study methodologies. At the urging of and with support from the white theologian William Hordern at Garrett he applied and gained acceptance into the doctoral program in theology. | Cone credits his parents as being his most important early influences. His father had only a sixth-grade education but filed a lawsuit against the Bearden, Arkansas, school board despite threats on his life. White professors of religion and philosophy, James and Alice Boyack at Philander Smith College aided his belief in his own potential and deepened his interest in theodicy and black suffering. He found a mentor, advisor and influential teacher in Garrett scholar William E. Hordern. Professor Philip Watson motivated him to intensive remedial study of English composition. Classmate Lester B. Scherer was a great help in this. Scherer volunteered to edit manuscripts of Cone's early books while Cone's wife Rose typed them, yet Cone complained that neither understood him. Cone wrote his doctoral thesis on Karl Barth. A 1965 breakfast meeting with Benjamin Mays, president of Morehouse College in Atlanta, convinced him that teaching and scholarship were his true calling. The sociologist C. Eric Lincoln found publishers for his early books ("Black Theology and Black Power" and "A Black Theology of Liberation") which sought to deconstruct mainstream Protestant theologians such as Barth, Niebuhr and Tillich while seeking to draw on the figures of the black church such as Richard Allen (founder in 1816 of the AME Church), black abolitionists ministers Henry Highland Garnet, Daniel Payne, and Henry McNeil Turner ("God is a Negro") and Martin Luther King Jr., Malcolm X, James Baldwin, and other figures of the black power and black arts movement. | 0 |
He taught theology and religion at Philander Smith College, Adrian College, and beginning in 1970 at Union Theological Seminary in New York City, where he was awarded the distinguished Charles A. Briggs Chair in systematic theology in 1977. In 2018, he was elected as a fellow of the American Academy of Arts and Sciences. | Cone was born on August 5, 1938, in Fordyce, Arkansas, and grew up in the racially segregated town of Bearden, Arkansas. He and his family attended Macedonia African Methodist Episcopal Church. He attended Shorter College (1954–1956), a small AME Church junior college, before receiving a Bachelor of Arts degree from Philander Smith College in 1958, where he was mentored by James and Alice Boyack. In his 2018 memoir "Said I Wasn't Gonna Tell Nobody", Cone wrote that they were the first whites he met who respected his humanity. Although he had decided against parish ministry, their advice led him to obtain a Bachelor of Divinity degree from Garrett–Evangelical Theological Seminary in 1961, and Master of Arts and Doctor of Philosophy degrees from Northwestern University in 1963 and 1965, respectively. He was shocked to learn that most northern whites would not treat him with respect like the Boyacks. Yet he was excited to learn of unfamiliar theologians, controversies and biblical study methodologies. At the urging of and with support from the white theologian William Hordern at Garrett he applied and gained acceptance into the doctoral program in theology. | 1 |
He taught theology and religion at Philander Smith College, Adrian College, and beginning in 1970 at Union Theological Seminary in New York City, where he was awarded the distinguished Charles A. Briggs Chair in systematic theology in 1977. In 2018, he was elected as a fellow of the American Academy of Arts and Sciences. | Womanist theologians, such as Delores Williams, have critiqued Cone for both male-centered language and for not including the experiences of black women in his sources. Williams, in 1993, acknowledged in a footnote in her book "Sisters in the Wilderness", that Cone has modified exclusive language for the reprinting of his works and acknowledged the issues with the previous language. However, she argues that he still does not use the experiences of African-American women in his method, and therefore still needs to deal with the sexism of his work. | 0 |
Cone and his wife, Rose Hampton, married in 1958 and divorced in 1977. They had two sons, Micheal and Charles, and two daughters, Krystal and Robynn. In 1979, Cone married Sondra Gibson, who died in 1983. He died on April 28, 2018. | He taught theology and religion at Philander Smith College, Adrian College, and beginning in 1970 at Union Theological Seminary in New York City, where he was awarded the distinguished Charles A. Briggs Chair in systematic theology in 1977. In 2018, he was elected as a fellow of the American Academy of Arts and Sciences. | 1 |
Cone and his wife, Rose Hampton, married in 1958 and divorced in 1977. They had two sons, Micheal and Charles, and two daughters, Krystal and Robynn. In 1979, Cone married Sondra Gibson, who died in 1983. He died on April 28, 2018. | I think the time has come for black theologians and black church people to move beyond a mere reaction to white racism in America and begin to extend our vision of a new socially constructed humanity in the whole inhabited world ... For humanity is whole, and cannot be isolated into racial and national groups. | 0 |
Cone's thought, along with Paul Tillich, stresses the idea that theology is not universal, but tied to specific historical contexts; he thus critiques the Western tradition of abstract theologizing by examining "its" social context. Cone formulates a theology of liberation from within the context of the black experience of oppression, interpreting the central kernel of the Gospels as Jesus' identification with the poor and oppressed, the resurrection as the ultimate act of liberation. | As part of his theological analysis, Cone argues for God's own identification with "blackness": | 1 |
Cone's thought, along with Paul Tillich, stresses the idea that theology is not universal, but tied to specific historical contexts; he thus critiques the Western tradition of abstract theologizing by examining "its" social context. Cone formulates a theology of liberation from within the context of the black experience of oppression, interpreting the central kernel of the Gospels as Jesus' identification with the poor and oppressed, the resurrection as the ultimate act of liberation. | Womanist theologians, such as Delores Williams, have critiqued Cone for both male-centered language and for not including the experiences of black women in his sources. Williams, in 1993, acknowledged in a footnote in her book "Sisters in the Wilderness", that Cone has modified exclusive language for the reprinting of his works and acknowledged the issues with the previous language. However, she argues that he still does not use the experiences of African-American women in his method, and therefore still needs to deal with the sexism of his work. | 0 |
Cone's thought, along with Paul Tillich, stresses the idea that theology is not universal, but tied to specific historical contexts; he thus critiques the Western tradition of abstract theologizing by examining "its" social context. Cone formulates a theology of liberation from within the context of the black experience of oppression, interpreting the central kernel of the Gospels as Jesus' identification with the poor and oppressed, the resurrection as the ultimate act of liberation. | Despite his associations with the Black Power movement, however, Cone was not entirely focused on ethnicity: "Being black in America has little to do with skin color. Being black means that your heart, your soul, your mind, and your body are where the dispossessed are." | 1 |
Cone's thought, along with Paul Tillich, stresses the idea that theology is not universal, but tied to specific historical contexts; he thus critiques the Western tradition of abstract theologizing by examining "its" social context. Cone formulates a theology of liberation from within the context of the black experience of oppression, interpreting the central kernel of the Gospels as Jesus' identification with the poor and oppressed, the resurrection as the ultimate act of liberation. | Cone credits his parents as being his most important early influences. His father had only a sixth-grade education but filed a lawsuit against the Bearden, Arkansas, school board despite threats on his life. White professors of religion and philosophy, James and Alice Boyack at Philander Smith College aided his belief in his own potential and deepened his interest in theodicy and black suffering. He found a mentor, advisor and influential teacher in Garrett scholar William E. Hordern. Professor Philip Watson motivated him to intensive remedial study of English composition. Classmate Lester B. Scherer was a great help in this. Scherer volunteered to edit manuscripts of Cone's early books while Cone's wife Rose typed them, yet Cone complained that neither understood him. Cone wrote his doctoral thesis on Karl Barth. A 1965 breakfast meeting with Benjamin Mays, president of Morehouse College in Atlanta, convinced him that teaching and scholarship were his true calling. The sociologist C. Eric Lincoln found publishers for his early books ("Black Theology and Black Power" and "A Black Theology of Liberation") which sought to deconstruct mainstream Protestant theologians such as Barth, Niebuhr and Tillich while seeking to draw on the figures of the black church such as Richard Allen (founder in 1816 of the AME Church), black abolitionists ministers Henry Highland Garnet, Daniel Payne, and Henry McNeil Turner ("God is a Negro") and Martin Luther King Jr., Malcolm X, James Baldwin, and other figures of the black power and black arts movement. | 0 |
As part of his theological analysis, Cone argues for God's own identification with "blackness": | In his 1998 essay "White Theology Revisited", however, he retains his earlier strong critique of the white church and white man for ignoring or failing to address the problem of race. | 1 |
As part of his theological analysis, Cone argues for God's own identification with "blackness": | Aspects of Cone's theology and words for some people have been the subject of controversy in the political context of the 2008 US presidential campaign as Jeremiah Wright, at that time pastor of then-candidate Barack Obama, noted that he had been inspired by Cone's theology. | 0 |
As part of his theological analysis, Cone argues for God's own identification with "blackness": | Cone's thought, along with Paul Tillich, stresses the idea that theology is not universal, but tied to specific historical contexts; he thus critiques the Western tradition of abstract theologizing by examining "its" social context. Cone formulates a theology of liberation from within the context of the black experience of oppression, interpreting the central kernel of the Gospels as Jesus' identification with the poor and oppressed, the resurrection as the ultimate act of liberation. | 1 |
As part of his theological analysis, Cone argues for God's own identification with "blackness": | His methodology for answering the questions raised by the African-American experience is a return to scripture, and particularly to the liberative elements such as the Exodus-Sinai tradition, prophets and the life and teaching of Jesus. However, scripture is not the only source that shapes his theology. In response to criticism from other black theologians (including his brother, Cecil), Cone began to make greater use of resources native to the African-American Christian community for his theological work, including slave spirituals, the blues, and the writings of prominent African-American thinkers such as David Walker, Henry McNeal Turner, and W. E. B. Du Bois. His theology developed further in response to critiques by black women, leading Cone to consider gender issues more prominently and foster the development of womanist theology, and also in dialogue with Marxist analysis and the sociology of knowledge. | 0 |
Despite his associations with the Black Power movement, however, Cone was not entirely focused on ethnicity: "Being black in America has little to do with skin color. Being black means that your heart, your soul, your mind, and your body are where the dispossessed are." | Cone's thought, along with Paul Tillich, stresses the idea that theology is not universal, but tied to specific historical contexts; he thus critiques the Western tradition of abstract theologizing by examining "its" social context. Cone formulates a theology of liberation from within the context of the black experience of oppression, interpreting the central kernel of the Gospels as Jesus' identification with the poor and oppressed, the resurrection as the ultimate act of liberation. | 1 |
Despite his associations with the Black Power movement, however, Cone was not entirely focused on ethnicity: "Being black in America has little to do with skin color. Being black means that your heart, your soul, your mind, and your body are where the dispossessed are." | Cone credits his parents as being his most important early influences. His father had only a sixth-grade education but filed a lawsuit against the Bearden, Arkansas, school board despite threats on his life. White professors of religion and philosophy, James and Alice Boyack at Philander Smith College aided his belief in his own potential and deepened his interest in theodicy and black suffering. He found a mentor, advisor and influential teacher in Garrett scholar William E. Hordern. Professor Philip Watson motivated him to intensive remedial study of English composition. Classmate Lester B. Scherer was a great help in this. Scherer volunteered to edit manuscripts of Cone's early books while Cone's wife Rose typed them, yet Cone complained that neither understood him. Cone wrote his doctoral thesis on Karl Barth. A 1965 breakfast meeting with Benjamin Mays, president of Morehouse College in Atlanta, convinced him that teaching and scholarship were his true calling. The sociologist C. Eric Lincoln found publishers for his early books ("Black Theology and Black Power" and "A Black Theology of Liberation") which sought to deconstruct mainstream Protestant theologians such as Barth, Niebuhr and Tillich while seeking to draw on the figures of the black church such as Richard Allen (founder in 1816 of the AME Church), black abolitionists ministers Henry Highland Garnet, Daniel Payne, and Henry McNeil Turner ("God is a Negro") and Martin Luther King Jr., Malcolm X, James Baldwin, and other figures of the black power and black arts movement. | 0 |
Despite his associations with the Black Power movement, however, Cone was not entirely focused on ethnicity: "Being black in America has little to do with skin color. Being black means that your heart, your soul, your mind, and your body are where the dispossessed are." | I think the time has come for black theologians and black church people to move beyond a mere reaction to white racism in America and begin to extend our vision of a new socially constructed humanity in the whole inhabited world ... For humanity is whole, and cannot be isolated into racial and national groups. | 1 |
Despite his associations with the Black Power movement, however, Cone was not entirely focused on ethnicity: "Being black in America has little to do with skin color. Being black means that your heart, your soul, your mind, and your body are where the dispossessed are." | Some scholars of black theology noted that controversial quotes by Wright may not necessarily represent black theology. Cone responded to these alleged controversial comments by noting that he was generally writing about historic white churches and denominations that did nothing to oppose slavery and segregation rather than any white individual. | 0 |
I think the time has come for black theologians and black church people to move beyond a mere reaction to white racism in America and begin to extend our vision of a new socially constructed humanity in the whole inhabited world ... For humanity is whole, and cannot be isolated into racial and national groups. | As part of his theological analysis, Cone argues for God's own identification with "blackness": | 1 |
I think the time has come for black theologians and black church people to move beyond a mere reaction to white racism in America and begin to extend our vision of a new socially constructed humanity in the whole inhabited world ... For humanity is whole, and cannot be isolated into racial and national groups. | James H. Cone:1887690 | 0 |
I think the time has come for black theologians and black church people to move beyond a mere reaction to white racism in America and begin to extend our vision of a new socially constructed humanity in the whole inhabited world ... For humanity is whole, and cannot be isolated into racial and national groups. | In his 1998 essay "White Theology Revisited", however, he retains his earlier strong critique of the white church and white man for ignoring or failing to address the problem of race. | 1 |
I think the time has come for black theologians and black church people to move beyond a mere reaction to white racism in America and begin to extend our vision of a new socially constructed humanity in the whole inhabited world ... For humanity is whole, and cannot be isolated into racial and national groups. | James H. Cone:1887690 | 0 |
In his 1998 essay "White Theology Revisited", however, he retains his earlier strong critique of the white church and white man for ignoring or failing to address the problem of race. | As part of his theological analysis, Cone argues for God's own identification with "blackness": | 1 |
In his 1998 essay "White Theology Revisited", however, he retains his earlier strong critique of the white church and white man for ignoring or failing to address the problem of race. | He taught theology and religion at Philander Smith College, Adrian College, and beginning in 1970 at Union Theological Seminary in New York City, where he was awarded the distinguished Charles A. Briggs Chair in systematic theology in 1977. In 2018, he was elected as a fellow of the American Academy of Arts and Sciences. | 0 |
In his 1998 essay "White Theology Revisited", however, he retains his earlier strong critique of the white church and white man for ignoring or failing to address the problem of race. | Cone's thought, along with Paul Tillich, stresses the idea that theology is not universal, but tied to specific historical contexts; he thus critiques the Western tradition of abstract theologizing by examining "its" social context. Cone formulates a theology of liberation from within the context of the black experience of oppression, interpreting the central kernel of the Gospels as Jesus' identification with the poor and oppressed, the resurrection as the ultimate act of liberation. | 1 |
In his 1998 essay "White Theology Revisited", however, he retains his earlier strong critique of the white church and white man for ignoring or failing to address the problem of race. | Cone's theology also received significant inspiration from a frustration with the black struggle for civil rights; he felt that black Christians in North America should not follow the "white Church", on the grounds that it was a willing part of the system that had oppressed black people. Accordingly, his theology was heavily influenced by Malcolm X and the Black Power movement. Martin Luther King Jr. was also an important influence; Cone describes King as a liberation theologian before the phrase existed. Cone wrote, "I was on a mission to transform self-loathing Negro Christians into black-loving revolutionary disciples of the Black Christ." Nevertheless, "The black church, despite its failures, gives black people a sense of worth." | 0 |
Aspects of Cone's theology and words for some people have been the subject of controversy in the political context of the 2008 US presidential campaign as Jeremiah Wright, at that time pastor of then-candidate Barack Obama, noted that he had been inspired by Cone's theology. | Hoover Institute fellow Stanley Kurtz, in a political commentary in "National Review", wrote: | 1 |
Aspects of Cone's theology and words for some people have been the subject of controversy in the political context of the 2008 US presidential campaign as Jeremiah Wright, at that time pastor of then-candidate Barack Obama, noted that he had been inspired by Cone's theology. | Other critiques of Cone's theological positions have focused on the need to rely more heavily on sources reflecting black experience in general, on Cone's lack of emphasis on reconciliation within the context of liberation, and on his ideas of God and theodicy. Charles H. Long and other founding members of the Society for the Study of Black Religion were critics of Cone's work. Long rejected black theology contending that theology was a western invention alien to black experience. Others objected to his endorsement of Black Power, lack of interest in reconciliation and concern with scoring academic points. | 0 |
Some scholars of black theology noted that controversial quotes by Wright may not necessarily represent black theology. Cone responded to these alleged controversial comments by noting that he was generally writing about historic white churches and denominations that did nothing to oppose slavery and segregation rather than any white individual. | Aspects of Cone's theology and words for some people have been the subject of controversy in the political context of the 2008 US presidential campaign as Jeremiah Wright, at that time pastor of then-candidate Barack Obama, noted that he had been inspired by Cone's theology. | 1 |
Some scholars of black theology noted that controversial quotes by Wright may not necessarily represent black theology. Cone responded to these alleged controversial comments by noting that he was generally writing about historic white churches and denominations that did nothing to oppose slavery and segregation rather than any white individual. | After receiving his doctorate, Cone taught theology and religion at Philander Smith College and Adrian College. At the urging of his mentor, C. Eric Lincoln, Union Theological Seminary in New York City hired him as assistant professor in 1969. He remained there until his death in 2018 rising to assume an endowed full professorship. Cone made significant contributions to theological education in America. Prior to Cone's arrival in 1969, Union Theological Seminary had not accepted a black student into its doctoral program since its founding in 1836. During his career there, Cone supervised over 40 black doctoral students. These included Dwight Hopkins and some of the founders of womanist theology Delores Williams, Jacquelyn Grant, and Kelly Brown Douglas. He delivered countless lectures at other universities and conferences. | 0 |
Hoover Institute fellow Stanley Kurtz, in a political commentary in "National Review", wrote: | Some scholars of black theology noted that controversial quotes by Wright may not necessarily represent black theology. Cone responded to these alleged controversial comments by noting that he was generally writing about historic white churches and denominations that did nothing to oppose slavery and segregation rather than any white individual. | 1 |
Hoover Institute fellow Stanley Kurtz, in a political commentary in "National Review", wrote: | Other critiques of Cone's theological positions have focused on the need to rely more heavily on sources reflecting black experience in general, on Cone's lack of emphasis on reconciliation within the context of liberation, and on his ideas of God and theodicy. Charles H. Long and other founding members of the Society for the Study of Black Religion were critics of Cone's work. Long rejected black theology contending that theology was a western invention alien to black experience. Others objected to his endorsement of Black Power, lack of interest in reconciliation and concern with scoring academic points. | 0 |
Religious experience:1468653 | Many religious and mystical traditions see religious experiences (particularly the knowledge which comes with them) as revelations caused by divine agency rather than ordinary natural processes. They are considered real encounters with God or gods, or real contact with higher-order realities of which humans are not ordinarily aware. | 1 |
Religious experience:1468653 | Psychologist and philosopher William James described four characteristics of mystical experience in "The Varieties of Religious Experience." According to James, such an experience is: | 0 |
A religious experience (sometimes known as a spiritual experience, sacred experience, or mystical experience) is a subjective experience which is interpreted within a religious framework. The concept originated in the 19th century, as a defense against the growing rationalism of Western society. William James popularised the concept. | Skeptics may hold that religious experience is an evolved feature of the human brain amenable to normal scientific study. The commonalities and differences between religious experiences across different cultures have enabled scholars to categorize them for academic study. | 1 |
A religious experience (sometimes known as a spiritual experience, sacred experience, or mystical experience) is a subjective experience which is interpreted within a religious framework. The concept originated in the 19th century, as a defense against the growing rationalism of Western society. William James popularised the concept. | Psychologist and philosopher William James described four characteristics of mystical experience in "The Varieties of Religious Experience." According to James, such an experience is: | 0 |
Many religious and mystical traditions see religious experiences (particularly the knowledge which comes with them) as revelations caused by divine agency rather than ordinary natural processes. They are considered real encounters with God or gods, or real contact with higher-order realities of which humans are not ordinarily aware. | Religious experience:1468653 | 1 |
Many religious and mystical traditions see religious experiences (particularly the knowledge which comes with them) as revelations caused by divine agency rather than ordinary natural processes. They are considered real encounters with God or gods, or real contact with higher-order realities of which humans are not ordinarily aware. | The third stage, usually called contemplation in the Western tradition, refers to the experience of oneself as united with God in some way. The experience of union varies, but it is first and foremost always associated with a reuniting with Divine "love." The underlying theme here is that God, the perfect goodness, is known or experienced at least as much by the heart as by the intellect since, in the words of 1 John 4:16: "God is love, and he who abides in love abides in God and God in him." Some approaches to classical mysticism would consider the first two phases as preparatory to the third, explicitly mystical experience; but others state that these three phases overlap and intertwine. | 0 |
Skeptics may hold that religious experience is an evolved feature of the human brain amenable to normal scientific study. The commonalities and differences between religious experiences across different cultures have enabled scholars to categorize them for academic study. | A religious experience (sometimes known as a spiritual experience, sacred experience, or mystical experience) is a subjective experience which is interpreted within a religious framework. The concept originated in the 19th century, as a defense against the growing rationalism of Western society. William James popularised the concept. | 1 |
Skeptics may hold that religious experience is an evolved feature of the human brain amenable to normal scientific study. The commonalities and differences between religious experiences across different cultures have enabled scholars to categorize them for academic study. | Neurophysiological origins: Religious experiences may have neurophysiological origins. These are studied in the field of neurotheology, and the cognitive science of religion, and include near-death experience and the "Koren helmet". Causes may be: | 0 |
The notion of "religious experience" can be traced back to William James, who used the term "religious experience" in his book, "The Varieties of Religious Experience". It is considered to be the classic work in the field, and references to James' ideas are common at professional conferences. James distinguished between institutional religion and personal religion. Institutional religion refers to the religious group or organization, and plays an important part in a society's culture. Personal religion, in which the individual has mystical experience, can be experienced regardless of the culture. | The interplay between western and eastern notions of religion is an important factor in the development of modern mysticism. In the 19th century, when Asian countries were colonialised by western states, a process of cultural mimesis began. In this process, Western ideas about religion, especially the notion of "religious experience" were introduced to Asian countries by missionaries, scholars and the Theosophical Society, and amalgamated in a new understanding of the Indian and Buddhist traditions. This amalgam was exported back to the West as 'authentic Asian traditions', and acquired a great popularity in the west. Due to this western popularity, it also gained authority back in India, Sri Lanka and Japan. | 1 |
The notion of "religious experience" can be traced back to William James, who used the term "religious experience" in his book, "The Varieties of Religious Experience". It is considered to be the classic work in the field, and references to James' ideas are common at professional conferences. James distinguished between institutional religion and personal religion. Institutional religion refers to the religious group or organization, and plays an important part in a society's culture. Personal religion, in which the individual has mystical experience, can be experienced regardless of the culture. | In Theravada Buddhism practice is described in the threefold training of discipline ("śīla"), meditative concentration ("samādhi"), and transcendent wisdom ("prajñā"). Zen-Buddhism emphasises the sole practice of meditation, while Vajrayana Buddhism utilizes a wide variety of practices. While the main aim of meditation and "prajna" is to let go of attachments, it may also result in a comprehension of the Buddha-nature and the inherent lucidness of the mind. | 0 |
The notion of "religious experience" can be traced back to William James, who used the term "religious experience" in his book, "The Varieties of Religious Experience". It is considered to be the classic work in the field, and references to James' ideas are common at professional conferences. James distinguished between institutional religion and personal religion. Institutional religion refers to the religious group or organization, and plays an important part in a society's culture. Personal religion, in which the individual has mystical experience, can be experienced regardless of the culture. | Wayne Proudfoot traces the roots of the notion of "religious experience" to the German theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a feeling of the infinite. The notion of "religious experience" was used by Schleiermacher and Albert Ritschl to defend religion against the growing scientific and secular critique, and defend the view that human (moral and religious) experience justifies religious beliefs. | 1 |
The notion of "religious experience" can be traced back to William James, who used the term "religious experience" in his book, "The Varieties of Religious Experience". It is considered to be the classic work in the field, and references to James' ideas are common at professional conferences. James distinguished between institutional religion and personal religion. Institutional religion refers to the religious group or organization, and plays an important part in a society's culture. Personal religion, in which the individual has mystical experience, can be experienced regardless of the culture. | Sufis believe in a tripartite way to God as explained by a tradition attributed to the Prophet,"The Shariah are my words (aqwal), the tariqa are my actions (amal), and the haqiqa is my interior states (ahwal)". Shariah, tariqa and haqiqa are mutually interdependent. | 0 |
The notion of "religious experience" can be traced back to William James, who used the term "religious experience" in his book, "The Varieties of Religious Experience". It is considered to be the classic work in the field, and references to James' ideas are common at professional conferences. James distinguished between institutional religion and personal religion. Institutional religion refers to the religious group or organization, and plays an important part in a society's culture. Personal religion, in which the individual has mystical experience, can be experienced regardless of the culture. | The Theosophical Society was formed in 1875 by Helena Blavatsky, Henry Steel Olcott, William Quan Judge and others to advance the spiritual principles and search for Truth known as Theosophy. The Theosophical Society has been highly influential in promoting interest, both in west and east, in a great variety of religious teachings: | 1 |
The notion of "religious experience" can be traced back to William James, who used the term "religious experience" in his book, "The Varieties of Religious Experience". It is considered to be the classic work in the field, and references to James' ideas are common at professional conferences. James distinguished between institutional religion and personal religion. Institutional religion refers to the religious group or organization, and plays an important part in a society's culture. Personal religion, in which the individual has mystical experience, can be experienced regardless of the culture. | Transpersonal psychology is a school of psychology that studies the transpersonal, self-transcendent or spiritual aspects of the human experience. The "Journal of Transpersonal Psychology" describes transpersonal psychology as "the study of humanity’s highest potential, and with the recognition, understanding, and realization of unitive, spiritual, and transcendent states of consciousness" (Lajoie and Shapiro, 1992:91). Issues considered in transpersonal psychology include spiritual self-development, peak experiences, mystical experiences, systemic trance and other metaphysical experiences of living. | 0 |
The origins of the use of this term can be dated further back. In the 18th, 19th, and 20th centuries, several historical figures put forth very influential views that religion and its beliefs can be grounded in experience itself. While Kant held that moral experience justified religious beliefs, John Wesley in addition to stressing individual moral exertion thought that the religious experiences in the Methodist movement (paralleling the Romantic Movement) were foundational to religious commitment as a way of life. | The notion of "religious experience" can be traced back to William James, who used the term "religious experience" in his book, "The Varieties of Religious Experience". It is considered to be the classic work in the field, and references to James' ideas are common at professional conferences. James distinguished between institutional religion and personal religion. Institutional religion refers to the religious group or organization, and plays an important part in a society's culture. Personal religion, in which the individual has mystical experience, can be experienced regardless of the culture. | 1 |
The origins of the use of this term can be dated further back. In the 18th, 19th, and 20th centuries, several historical figures put forth very influential views that religion and its beliefs can be grounded in experience itself. While Kant held that moral experience justified religious beliefs, John Wesley in addition to stressing individual moral exertion thought that the religious experiences in the Methodist movement (paralleling the Romantic Movement) were foundational to religious commitment as a way of life. | The notion of the numinous was an important concept in the writings of Carl Jung. Jung regarded numinous experiences as fundamental to an understanding of the individuation process because of their association with experiences of synchronicity in which the presence of archetypes is felt. | 0 |
The origins of the use of this term can be dated further back. In the 18th, 19th, and 20th centuries, several historical figures put forth very influential views that religion and its beliefs can be grounded in experience itself. While Kant held that moral experience justified religious beliefs, John Wesley in addition to stressing individual moral exertion thought that the religious experiences in the Methodist movement (paralleling the Romantic Movement) were foundational to religious commitment as a way of life. | The Theosophical Society searched for 'secret teachings' in Asian religions. It has been influential on modernist streams in several Asian religions, notably Hindu reform movements, the revival of Theravada Buddhism, and D.T. Suzuki, who popularized the idea of enlightenment as insight into a timeless, transcendent reality. Another example can be seen in Paul Brunton's "A Search in Secret India", which introduced Ramana Maharshi to a western audience. | 1 |
The origins of the use of this term can be dated further back. In the 18th, 19th, and 20th centuries, several historical figures put forth very influential views that religion and its beliefs can be grounded in experience itself. While Kant held that moral experience justified religious beliefs, John Wesley in addition to stressing individual moral exertion thought that the religious experiences in the Methodist movement (paralleling the Romantic Movement) were foundational to religious commitment as a way of life. | While all Muslims believe that they are on the pathway to God and will become close to God in Paradise – after death and after the "Final Judgment" – Sufis believe that it is possible to become close to God and to experience this closeness while one is alive. | 0 |
The origins of the use of this term can be dated further back. In the 18th, 19th, and 20th centuries, several historical figures put forth very influential views that religion and its beliefs can be grounded in experience itself. While Kant held that moral experience justified religious beliefs, John Wesley in addition to stressing individual moral exertion thought that the religious experiences in the Methodist movement (paralleling the Romantic Movement) were foundational to religious commitment as a way of life. | The interplay between western and eastern notions of religion is an important factor in the development of modern mysticism. In the 19th century, when Asian countries were colonialised by western states, a process of cultural mimesis began. In this process, Western ideas about religion, especially the notion of "religious experience" were introduced to Asian countries by missionaries, scholars and the Theosophical Society, and amalgamated in a new understanding of the Indian and Buddhist traditions. This amalgam was exported back to the West as 'authentic Asian traditions', and acquired a great popularity in the west. Due to this western popularity, it also gained authority back in India, Sri Lanka and Japan. | 1 |
The origins of the use of this term can be dated further back. In the 18th, 19th, and 20th centuries, several historical figures put forth very influential views that religion and its beliefs can be grounded in experience itself. While Kant held that moral experience justified religious beliefs, John Wesley in addition to stressing individual moral exertion thought that the religious experiences in the Methodist movement (paralleling the Romantic Movement) were foundational to religious commitment as a way of life. | Religious experience:1468653 | 0 |
Subsets and Splits
No community queries yet
The top public SQL queries from the community will appear here once available.