The Jewish tradition, which has also influenced Christian theology, although not always so much as
the Greek philosophical tradition, did see the body as valuable and integral to the life of the person.
Nisbett (2003) suggested that cultural differences in social cognition may stem from the various philosophical traditions of the East (i.e. Confucianism and Buddhism) versus
the Greek philosophical traditions (i.e. of Aristotle and Plato) of the West.
Not exact matches
On the other hand, a surprisingly large portion of Christians I've talked to are well versed in the
philosophical traditions of the last 3000 years (including
Greek philosophy and other religions).
It is in sharp tension with much in orthodox Christianity, but on many of the points of difference, it is more biblical than the
philosophical theological development of the
traditions under
Greek influence.
Problem is the stains of
Greek philosophical techniques through the centuries = the
traditions brought aboard by the humans.
Black theology has its deepest rootage in the experience of enslaved and oppressed Africans, and in their appropriation of the witness of scripture; but not in the
philosophical and theological
traditions of the Western academy and in its medieval and
Greek forebears.
Along with this, the
philosophical notions about soul, about immortality, about a realm above and beyond the hurly - burly of this world, present in the
tradition of
Greek philosophy and variations on that philosophy in the early Christian era, had become so much part of the atmosphere of thought that inevitably these two affected Christian thinkers.
In the early Christian exercises aiming to instill virtues such as peace of mind and absence of the passions, and in the
tradition of contemplative monasticism as developed by such fourth «century Church fathers as Basil of Caesarea, Gregory of Nyssa, and Gregory Nazianzen, Hadot detects a strong whiff of
Greek philosophical practice.
«A key question now is to know how the human of the 21st century can reactivate his animality and animalize himself anew when all Western thought since the
Greeks tells him that he is human precisely because of this rupture with animality,» Lestel suggests, building on his critique of the very
philosophical foundations of the ethological
tradition.