Sentences with phrase «whiteheadian subjectivism»

And it doesn't come from any unique insight of the Austrian School, other than the fact of the combination of the subjectivism coupled with the inherent boom - bust cycle makes those of us who use Austrian Economics very sensitive to issues of price and value.

As Catholics become more and more concerned with their personal identity, the ideals and morals of the Universal Church begin to disintegrate when faced with the «subjectivism, relativism, emotivism, and nihilism so much in fashion in Western democracies today.»

More worrisome for me are the emphatic individualism, subjectivism, and unconcern about community that are «vulgarly» associated with libertarianism, not to mention the isolationism (and worse).

The isolation of Scripture study from the believing community of faith (nuda scriptura) disregards the Holy Spirit's work in guiding the witness of the people of God to scriptural truths, and leaves the interpretation of that truth vulnerable to unfettered subjectivism.

Less elegantly, I'd describe Chudy's «trap of reflection» as the quicksand pit of a subjectivism become self - absorption, from which it's hard to extract oneself and answer the Master's call, «Come, follow me.»

Wary of the dangers that radical subjectivism and moral fanaticism pose for social solidarity and cultural coexistence, he urges us to practice humility, civility, and humor in our political dealings while holding fast to core principles such as individual freedom and human rights.

But it also can rescue the individual from being let loose into a whirling centrifuge of subjectivism and indeterminacy, a prospect even more inimical to historical understanding.

When modernity finally put the question, most Protestants proved unable to give a compelling answer, took refuge in moralism and religious subjectivism, and waited.

The Cartesian subjectivism in its application to physical science became Newton's assumption of individually existent physical bodies, with merely external relationships.

In the light of its own records in the Gospels, it never could so individualize its thought as to be satisfied by subjectivism alone.

Milbank claims that their basic thrust is nihilistic, as is that of positivism, Hegelianism, liberalism, relativism, subjectivism and pluralism, and that they are founded on the ultimacy of aggression, violence and war.

The terms in which Whitehead describes his divergence from Descartes are extremely suggestive: for it is his mathematical or functional conception of form that enables him to effect his «reform» of the Cartesian subjectivism.

These paragraphs might seem to imply an extreme subjectivism.

Some even think (wrongly, in my opinion) that the role it assigns to observers leads to subjectivism or philosophical idealism.

The alternative is the agnosticism and subjectivism that is destroying the Church of England, and making Ecumenism an irrelevant concept.

They now found themselves in a situation where the subjectivism of their «free Bible» was matched bythe subjectivism and uncertainty of the literally true «word of God» itself.

But equally far from the subjectivism of the romantic or the «I believe because it is absurd» of the mystic, that sacrifice is called for precisely in the name of objective truth comprehended through the «clear, logical cognition» exemplified by the modern scientist.

One can have recourse to fideism and subjectivism, but the question remains: How does one show that fideism is not myth?

Even Hegel's system, for all that it sought to have done with petty subjectivism, could do so only by way of a massive metaphysical myth of the self - positing of the Concept, and of a more terrible economy of necessity than any pagan antiquity had imagined.

But such a justification for following his theology lays one open to charges of subjectivism.

For those bred in the abstract, «objective» world of print, such characteristics reek of a decline into undefined «subjectivism».

Husserlian subjectivism and process pansubjectivism meet at this crucial point.

Externalism may be a defensible epistemological theory but it seems inconsistent with Whitehead's subjectivism.11

This forms the background to his lifelong battle against what he sees as modern Protestant theology's subjectivism.

It was clear enough, Ward conceded, that the pope wished to condemn the principle of «subjectivism in religion.»

Troeltsch never capitulated to mere subjectivism.

(In thus relativizing nexus to a single divine subject actual entity, transcendentism might be construed as a form of subjectivism.)

Whitehead's strategy against relativistic subjectivism seems to consist of two mutually reinforcing elements.

Phenomenology, at least in its first practitioners and its early stages, was conceived as a conscious rejection of subjectivism and an attempt to recover, without abandoning inwardness, the experienced reality of external things and of the self as well.

Still, like any philosophy, it has its dangers, the chief of which is subjectivism» the view, which soon became prevalent, that there is nothing but subjective consciousness and that the world is but a construction or projection of the self.

Second, pragmatism, like all interest theories of ethics, has no way of escaping the subjectivism which grounds all value ultimately on subjective feeling, nor is this any less the case because of the objective methods that pragmatism supports for the judgment of whether our actions will in fact produce the values that we think they will.

Subjectivism dominates not only the attitude of our age toward values but modern thinking in general.

This criticism reveals a total misunderstanding of Buber's philosophy of dialogue which is, as we have seen, a narrow ridge between the abysses of objectivism on the one side and subjectivism on the other.

Buber, through his dialogical philosophy, avoids not only the «objectivism» of the moral absolutists but also the «subjectivism» of the cultural relativists.

Such a position may be less exciting than either the early empiricists» «objectivism» or the «subjectivism» which many readers found in Kuhn's first edition.

’35 Kuhn thus denies the allegations of irrationality and subjectivism.

Brunner has formulated his theology as a third way, rejecting both liberalism and orthodoxy, both subjectivism and objectivism.

He recognized that liberalism, as a set of doctrines of political morality, could not rest upon, or be defended by appeal to, any form of religious or ethical skepticism, subjectivism, or relativism.

It is on this point that Kuhn's critics are most vehement, accusing him of relativism, subjectivism and irrationality.

You can not live consistently using moral subjectivism.

I'm sorry, my friend, but you can not live consistently using moral subjectivism.

The recrudescent nineteenth - century theology of Christian subjectivism finds its literary equivalent in the current Christian chic of salvation through autobiography alone.

Despite the views, and perhaps hopes, of some that Whitehead's metaphysics provided an opportunity for theology to rise above empirical naturalism and provide a via media between the rationalism of Thomistic theology and the subjectivism of Protestantism, 17 Whitehead's actual influence on American theology during the thirties was very limited.

The new subjectivism is the true positivism.

Whitehead says, «The philosophy of organism extends the Cartesian subjectivism by affirming the «ontological» principle and construing it as the definition of «actuality»» (PR 123).

It behooves us to avoid the perils of both subjectivism and objectivism.

It is one thing to acknowledge the perspectival and paradigm - dependent nature of all human knowing; it is another thing entirely to embrace multiple realities or ontological subjectivism.

His answer, however, opened his analysis to the problem of subjectivism.

Catholics acknowledge an infallible authority in questions of both dogma and morals, whereas Protestants possess no objective rule for either but are buffeted to and fro by the winds of subjectivism and error.

Such a conclusion does not imply subjectivism, either as manifested in a will to power over the object or as a projection into the object.