Sentences with phrase «as philosopher by»

Not exact matches

However, as said by the Roman philosopher Seneca, «Luck is what happens when preparedness meets opportunity.»

By April 1921 he found financial backing for Napoleon Hill's Magazine, which became a bigger success than the previous magazine and firmly established Hill as «America's resident philosopher - laureate of success and ethics.»

Charlie Gilkey, a philosopher / creative entrepreneur / formy Army officer / productivity expert has an entire blog devoted to the countless facets and factors that go into doing your best creative work, as well as your best other types of work, by examining your own rhythms, using different tools and approaches, defining and redefining your terms, and hs some awesome FREE planners that are mix and match, paper - based or digitl, and... just go to productiveflourishing.com.

This book contains essays written by the controversial philosopher, as well as those by Nathaniel Branden, Alan Greenspan and Robert Hessen.

Moreover, it is now doubtful whether the efficient market hypothesis makes any kind of sense. Indeed, a great many economists and bankers have discovered Minskyâ $ ™ s views on financial fragility and his financial instability hypothesis, according to which banks and financial markets can not be left to themselves: we need regulations even though regulating markets may not succeed in avoiding another crisis once the memory of the current crisis has faded away.As told to me by a law student recently hired by Blackrock, the largest asset manager in the world, with assets totalling more than 3,500 billion dollars â $ «thatâ $ ™ s one and a half times larger than UBS and twice as large as PIMCO â $ «many asset managers are now turning away from hiring neoclassical economists and actually prefer hiring engineers, sociologists and even philosophers.

And some of us are troubled by the shallow reasoning that has dominated the political discussions surrounding this move, as though the threadbare idea of equality were enough to settle every question concerning the long - term destiny of mankind and as though the writings of the anthropologists (not to mention the poets, the philosophers, the theologians, the novelists, the sociologists) counted for nothing beside the slogans of Stonewall.

If, as our current philosopher - pope reminds us, sin flows from a failure to gratefully acknowledge and do the duties that flow from our deeply relational being, then Mattie was, in a way, sort of a sinner by nature (as are we all, due to original sin), who added to her natural brokenness through her proud willfulness.

This is deconstruction in very much the original sense of the term, as put into circulation by philosopher Jacques Derrida.

Little did Augustine realize he was doing his followers a grave disservice by viewing parts of the Bible as allegorical while simultaneously incorporating into his teaching the views of the Greek philosophers.

As the contemporary Thomist John Haldane points out, «Philosophers inspired by Aquinas have had little to say about aesthetics.»

Superintelligence: Paths, Dangers, Strategies by nick bostrom oxford, 352 pages, $ 29.95 Since cofounding the World Transhumanist Association in 1998, the Swedish - born Oxford philosopher Nick Bostrom has attempted to give a serious academic mien to the movement known as transhumanism.

Founded by Michael Novak and Notre Dame philosopher Ralph McInerny, Crisis rendered invaluable service in the 1980s and 1990s by challenging with intellectual force the hegemony then enjoyed by liberal proponents of the «post-Vatican II Church» as represented by, inter alia, lay - edited Commonweal and Jesuit - edited America.

This is a point emphasized by the Catholic philosopher, Jacques Maritain, writing in 1942 in America as an exile from his native France, then under Nazi occupation.

A lot has been changed by philosophers, scholars, and creeds, but I still accept all good people who believe in the Biblical Jesus as Christians.

Although at times Hartshorne has spoken as though his account of experience rested on some intuition of its essence as exhibited in his own experience, 2 his predominant view and his philosophical practice advance a concept of experience that is generated by dialectical argument rather than by appeal to direct introspection or intuition: «The philosopher, as Whitehead says, is the «critic of abstractions.»

Process philosophers in the tradition of Charles Hartshorne propose an account of God as changing from moment to moment, and therefore as internally complex, internally affected by events in the world, and essentially dependent on other nondivine realities.

However, as a philosopher of science his ideas bear a remarkable resemblance to those expounded by Fr Holloway.

God's Kindness Has Overwhelmed Us: A Contemporary Doctrine of the Jews as the Chosen People by jerome (yehudah) gellman academic studies, 120 pages, $ 59 As German - Jewish philosopher Franz Rosenzweig observed a hundred years ago, Jewish chosenness is not one of the thirteen principles of..as the Chosen People by jerome (yehudah) gellman academic studies, 120 pages, $ 59 As German - Jewish philosopher Franz Rosenzweig observed a hundred years ago, Jewish chosenness is not one of the thirteen principles of..As German - Jewish philosopher Franz Rosenzweig observed a hundred years ago, Jewish chosenness is not one of the thirteen principles of....

Man tends no longer to be a person; rather he is appraised by the techniques he represents in his training, as a scientist, philosopher, artist, mechanic, or typist.57

Ethically, we are in an age in which there is grave doubt among theologians, philosophers, jurists and social scientists as to whether any universal principles exist which can be reliably known and used by the international community to define torture or terrorism as fundamentally wrong.

This sense of internality in mathematical functions is not particularly strange or unusual, and something like it is recognized by so different a mathematical philosopher as Wittgenstein: «The internal relation by which a series is ordered is equivalent to the operation that produces one term from another» (TLP 5.232).

(The dipolar understanding of God has been brilliantly and thoroughly expounded by Hartshorne in such books as Man's Vision of God, The Divine Relativity, and Philosophers Speak of God.)

Recent speculations in physics resulting in theories of a finite world of space - time have however been taken by some philosophers as warrant for belief in some infinite reality «beyond» the finite world, upon which that world is dependent.

The first hypothesis will be denied not only by positivists but also by philosophers who take seriously the religious implications of a doctrine of God as infinite, immutable, simple, and necessary.

In The Philosopher's Pupil (1983) a man's life is changed by his vision of a flying saucer; a key episode in The Good Apprentice turns on what appears to be the effects of a love potion; a young girl in The Green Knight exerts an involuntary telekinesis over the stones that she has collected in her room; in the same novel the goodness of a man named Peter Mir (Mir meaning, in Russian, both «world» and «peace,» as several characters note) seems to be contagious, bringing sweet dreams and love to those with whom he comes in contact.

By contrast, those responsible for ruling, the «philosopher kings,» were to be «cultured» in a way that formed in them the «philosophical virtue» that was grounded in knowledge of the Good itself and not, as were the guardians» virtues, simply trained into them by custom and practicBy contrast, those responsible for ruling, the «philosopher kings,» were to be «cultured» in a way that formed in them the «philosophical virtue» that was grounded in knowledge of the Good itself and not, as were the guardians» virtues, simply trained into them by custom and practicby custom and practice.

Professor Hartshorne, who has much more to say on this matter, believes that «the Christian idea of a suffering deity» «symbolized by the Cross, together with the doctrine of the Incarnation» (C. Hartshorne: Philosophers Speak of God, p. 15 [University of Chicago Press, 1953]-RRB- may legitimately be taken as a symbolic indication of the «saving» quality in the process of things which despite the evil that appears yet makes genuine advance a possibility.

The rejection of metaphysics by most modern philosophers and theologians has seen the gap filled by influential scientists, often with little philosophical training but with the credibility that their status as scientists confers on them.

In one popular study of the problem of God today, John A. T. Robinson questions the relevance of a theism that would think of God as a heavenly, completely perfect person who resides above the world and mankind.4 The same issue is raised by Harvey Cox, who writes: The willingness of the classical philosophers to allow the God of the Bible to be blurred into Plato's Idea of the Good or Aristotle's Prime Mover was fatal.

So the Supreme Court, when it practices judicial activism, undercuts democratic participation not only by substituting its own assertoric judgment for democratic deliberation, or by ignoring the plain letter of the constitution in favor of its own political inclinations, but also by understanding itself as a council of philosopher kings (versus really good lawyers) prudentially adjusting the fundamental nature of American democracy to fit the ever changing historical horizon that provides the context for its expression.

But whether I use the term «psychicalism,» favored by the process philosophers, or such terms as Russell's «neutral stuff» or Feigl's distinction between the physical as the «reference» and the psychical as the «sense,» I am merely positing a name, not arguing philosophically for a conceptual scheme designed to overcome the body / mind dualism.

John Warwick Montgomery, a lawyer and philosopher as well as theologian, provides perhaps the most comprehensive argument by a conservative in his recent book Human Rights and Human Dignity: An Apologetic for the Transcendent Perspective (Zondervan, 1986) He concludes that rights derived from the inerrant teachings of the Bible give authority to the rights set forth in the Universal Declaration, even exceeding its claims in significant ways.

As is observed by J. Baird Callicott, a contemporary environmental philosopher and defender of Leopold, what is noteworthy about this principle «is that the good of the biotic community is the ultimate measure of the moral value, the rightness or wrongness, of actions» (AL 318).

In his review article of Hartshorne's Creative Synthesis and Philosophic Method (PS 2:49 - 67), Robert Neville remarks that «one of Hartshorne's most important contributions» has been his concern to deal «with problems as formulated by public discussion, usually that of analytical philosophers.»

Among philosophers, your very valid question is known as «Pascal's Wager,» because it was first posited by Blaise Pascal, a mathematician and philosopher in the 17th century.

Some turn to the East, particularly to Taoism; some to Native American perspectives and other primal traditions; some to emerging feminist visions; still others to neglected themes or traditions within the Western heritage, ranging from materials in Pythagorean philosophy to neglected themes in Plato to Leibniz or Spinoza; and still others to twentieth - century philosophers such as Heidegger or to philosophical movements such as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230as Heidegger or to philosophical movements such as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230as a better resource than some might expect (WTEE 201 - 230).

These ideologies, by masquerading as reason, leave no room for authentic reason and its philosopher practitioners.

In this article Childress formulated just war theory in terms of the logic of prima facie duties as defined by the philosopher W. D. Ross.

I'm all for subsidiarity as described by our philosopher - pope.

As the Socrates of Plato's Republic acknowledges the likelihood of the world continuing in its evils, he describes the philosopher as someone who retreats from public life «like someone who takes refuge under a little wall from a storm of dust or hail driven by the wind» (Republic 496dAs the Socrates of Plato's Republic acknowledges the likelihood of the world continuing in its evils, he describes the philosopher as someone who retreats from public life «like someone who takes refuge under a little wall from a storm of dust or hail driven by the wind» (Republic 496das someone who retreats from public life «like someone who takes refuge under a little wall from a storm of dust or hail driven by the wind» (Republic 496d).

As Strauss says, from the point of view of this pure philosopher, nonphilosophic lives seem deformed or mutilated or full of desperation imperfectly calmed by diversion.

Moreover, recent scholarship, especially by philosopher Karsten Harries («Heidegger as Political Thinker,» Review of Metaphysics, 1976, pp. 642 - 69), bears out the notion that an inner relation exists between Heidegger's general ontology in Being and Time and his Nazi - period thought and action.

If Scully's mentor and former partner, Red Barber, was the soft - spoken, southern - accented master of the homely analogy — «This game is tighter than a new pair of shoes on a rainy day» — Scully brings to his work the perspective of a philosopher at ease with the human condition, perhaps first formed by the liberal arts education he received at Fordham University shortly after World War II: «Andre Dawson has a bruised knee and is listed as day - to - day.

The first witness, Professor Anthony Kenny of Oxford, is the editor of a collection of essays on Thomas's thought as examined by analytical philosophers.

I am thus all the more frustrated by his disclaimer that as a philosopher he has nothing relevant to say about education.

Philosophy's recognition of itself as religion is neither achieved nor admitted by all philosophers, but among these who have recognized the identity of philosophy and religion are Socrates, Plotinus, Erigena, Spinoza, Hegel — in short, and in general, most of the speculative, «Platonic» tradition, in opposition to the mainstream of the analytic, «Aristotalian» tradition (if the reader will forgive such a gross oversimplification of a very complex history of thought).

While I in no way wish to say that Daly's or Raymond's views need validation from a «dead, white male philosopher,» I do believe, first of all, that Whiteheadian philosophy will be enhanced by the incorporation of women's experience (inclusive of feminist philosophy as part of women's experience).

By and large, music journalists aren't religious people, and, if the philosopher Max Scheler is to be believed, the non-religious are as able to describe the psychology of religion «as a person totally blind is able to describe the sensation and mood produced by vivid colors.&raquBy and large, music journalists aren't religious people, and, if the philosopher Max Scheler is to be believed, the non-religious are as able to describe the psychology of religion «as a person totally blind is able to describe the sensation and mood produced by vivid colors.&raquby vivid colors.»

If a process theologian is one who has been influenced by philosophers such as Alfred North Whitehead and Charles Hartshorne, then obviously you are right.

I Process philosophers in the tradition of Charles Hartshorne propose an account of God as changing from moment to moment, and therefore as internally complex, internally affected by events in the world, and essentially dependent on other nondivine realities.