Sentences with phrase «adventures of ideas»

(A reader preferring to tackle Whitehead directly is advised to begin with Adventures of Ideas, especially Part III.)

I believe a reading of Adventures of Ideas and the other works would justify saying there can be «no living [art, morality, religion and science] unless there is a widespread instinctive conviction in the existence of an Order of Things, and, in particular, of an Order of Nature» (SMW 5).

7 Morris R. Cohen, review, Adventures of Ideas, in Yale Review 23 (1933), 173 - 77, enlarged in Faith of a Liberal (New York: Holt, 1946), chapter 44.

As Whitehead describes such a harmony in «the closing chapters of Adventures of Ideas, its integral components are zest, adventure, beauty, truth, and peace.

But in the context of Adventures of Ideas there is no doubt in my mind that even mediated by modern institutions, he has deep roots in the antiquity that produced Christianity.

In Adventures of Ideas Whitehead found analogous meanings of harmony in almost every realm of being and culture.

And we may recall here how Whitehead, in his discussion of civilization in Adventures of Ideas, insisted that any civilization that lacks such zest — vitality, vividness, even some awareness of «chanciness» — is likely to be moribund, if not already dead.

(Readers of Adventures of Ideas know how hard - headed rationalism evoked his skepticism and alarm.)

What I have presented as Whitehead's category of harmony which should more carefully be harmony - disharmony; has been drawn exclusively from Adventures of Ideas.

Adventures of Ideas on harmony may be read as an expansion.

But on the other hand, is there not a deep difference between the categoreal scheme of Process and Reality and such a category as harmony in Adventures of Ideas?

Again, in Adventures of Ideas, Whitehead says:

In Adventures of Ideas, Whitehead explains:

In the relation of organism to environment the harmonious relation may be narrow or wide (Process III) In Adventures of Ideas this is the contrast between the truth - relation and the beauty - relation.

Certainly the concept of category in Process and Reality is more Aristotelian, while that in Adventures of Ideas is more Platonic.

In Process and Reality Whitehead makes a clear use, as in Adventures of Ideas, of analogy as that between the structure of body and that of mind.

In Adventures of Ideas, Whitehead notes:

In Adventures of Ideas Whitehead again refers to social custom and social contract:

The most signal intellectual success in the search for harmony lies, says Whitehead in Adventures of Ideas, in the application of Mathematical Harmony (Type VIII) to Aesthetic Harmony (Type VI).

In Adventures of Ideas harmony may require exclusion of irrelevance, corrosion, or dirt.

In Adventures of Ideas, Whitehead notes: «We require the concept of some more general quality -LSB-...] the notion of a Harmony of Harmonies, which shall bind together the other four qualities.

It is his discussion of «peace» in Adventures of Ideas.

(Process and Reality, An Essay in Cosmology 344; Adventures of Ideas 215.

(Process and Reality, An Essay in Cosmology 134, 343; Adventures of Ideas 357.)

This is the line taken by what in North America today is frequently described as «process thought»; its greatest exponent was the late Professor Alfred North Whitehead in his works Process and Reality (his book has been re-arranged, and provided with excellent explanatory notes by D. W. Sherburne, under the title of Key to Whitehead's Process and Reality), Science and the Modern World, Modes of Thought, Adventures of Ideas, Religion in the Making, and Symbolism, all of them written after Whitehead had joined the faculty of Harvard University in the United States in the 1920's.

Whitehead's theology of history is entitled Adventures of Ideas.

(Adventures of Ideas, New York: The Free Press, 1967, 166) It is obvious that this topic of the nature and activity of God is central to Whitehead's philosophy of religion.

(Adventures of Ideas New York: The Free Press, 1967, 25) I will analyse the relationship of religion and philosophy by examining Whitehead's view of the nature of speculative philosophy, his view of religion, and his view of philosophy of religion.

Alfred North Whitehead, Adventures of Ideas (New York: The Macmillan Company, Free Press Paperback edition.

(Adventures of Ideas, New York: The Free Press, 1967, 170) Whitehead replaces the characterization of God as an absolute despot with the Platonic conviction»... that the divine element in the world is to be conceived as a persuasive agency and not as a coercive agency.»

(Adventures of Ideas, New York: The Free Press, 1967, 166) This view, Whitehead believes, is»... one of the greatest intellectual discoveries in the history of religion.»

(Adventures of Ideas, New York: The Free Press, 1967, 161) Courage is required to formulate carefully in a systematic way the insights gained from these reactions.

Whitehead, Adventures of Ideas, pp. 252 - 96; Process and Reality, pp. 62, 183 - 85, 255 and passim; Modes of Thought, pp. 57 - 63.

(Alfred North Whitehead: Adventures of Ideas, p. 16.)

This is evident in Adventures of Ideas, such as in the passage on «Creativity» quoted at length above, or in its reference to the dart of Lucretius.14 It is also evident in Modes of Thought, for example, its statement about «the whole antecedent world conspiring to produce a new occasion» (164).

In the discussion that follows, one work by each writer is assumed to embody his respective position: Blackmur's Form and Value in Modern Poetry (FVMP), Sartre's Literary and Philosophical Essays (LPE), Brooks's The Well - Wrought Urn (WWU), and Whitehead's Adventures of Ideas (AI).

Finally, note that Whitehead's three major metaphysical books — Science and the Modern World, Process and Reality, and Adventures of Ideas — do not, even when taken together, succeed in communicating everything that Whitehead was trying to convey in his Harvard lectures.

Whitehead's most definitive treatment of discord as it relates to evil is found in Adventures of Ideas.

If evolution were of systematic import, it ought to figure centrally in Process and Reality, or at least in the systematic portions of Science and the Modern World or Part III of Adventures of Ideas.

In Adventures of Ideas Whitehead briefly distinguishes «between the tragic evil and the gross evil» (AI 369).

It transcends the past, to be sure: that is exactly the point of the long passage in Adventures of Ideas.

The text of Adventures of Ideas seems to be an attempt to do that.

It is, on the other hand, the cornerstone of the systematic approach; for this last approach holds that any in - depth interpretation of Process and Reality must be conducted under the illumination provided, at the very least, by correlative in - depth interpretations of Science and the Modern World, Adventures of Ideas, and Modes of Thought.

In a remarkable passage in Adventures of Ideas, Whitehead explicitly takes up that topic again, in a strong attack at a certain interpretation.

Or, as Whitehead put the same point more simply in Adventures of Ideas, «I contend that the notion of mere knowledge is a high abstraction» (AI 225 - 226).

The three books — Science and the Modern World, Process and Reality, Adventures of Ideas — are an endeavor to express a way 0f understanding the nature of things, and to point out how that way of understanding is illustrated by a survey of the mutations of human experience.

Indeed, he explicitly rejected such application.23 But in Adventures of Ideas his comments on life suggest that he may have changed his mind.

Up to this point, I believe, Leclerc's differences are not with Whitehead's philosophy as developed in Process and Reality and Adventures of Ideas.

Thus in Adventures of Ideas he contrasts the divine «Eros» with «the Adventure in the Universe as One» (pp. 380 - 81), which in Modes of Thought (New York: Macmillan, 1938) he refers to as «the reservoir of potentiality and the coordination of achievement» (p. 128).

Whitehead entitled Part Four of Adventures of Ideas «Civilization,» and it was under this rubric that he described the supreme values of life.