Sentences with phrase «as thinkers from»

Indeed, their full meaning is likely to become more apparent in the future than at the time of the book's first appearance, as thinkers from other world traditions engage its arguments.

Not exact matches

Amid frantic technological change, Greenberg offered ideas from Stanford as to how education can be redesigned to nurture more resilient thinkers in an increasingly ambiguous world.

For Vaynerchuk, young people have «course - corrected from being built as a good student, a great manager, a great thinker, an operator, to somebody who needs to be completely creative, chaotic, and has a stomach for adversity and change at a rapid pace.»

The Art of Charm might be described as a self - improvement podcast, where «curious, hungry, self - motivated people come to learn from an unparalleled mix of teachers, thinkers and mentors.»

Yet, thinkers from Edmund Burke to Russell Kirk have shown the deeply anti-conservative bases of the social contract theory of Lockean (and Hobbesian) origin, one that is premised upon a conception of human beings as naturally «free and independent,» as autonomous individuals who are thought to exist by nature detached from a web of relationships that include family, community, Church, region, and so on.

But, even in the fundamental thinkers of high modernity, hints can be found that knowledge requires God: Descartes uses God in the Meditations in order to escape from the interiority where the cogito has stranded him; Kant uses God as a postulate of pure practical reason in order to hold on to the possibility of morality.

There is, as I see it, a paradigm shift taking place in contemporary Roman Catholic theology away from the classical worldview of Thomas Aquinas and other scholastic thinkers in which the philosophy of Aristotle plays such an important role to a more interpersonal approach to the God - world relationship in which God is thought to be constantly interacting with creatures in the establishment of the Kingdom of God on earth.

Adam, it doesn't matter where he got the arguments from, they're stupid as fvck, as any rational, critical thinker knows.

Skeptical of such reports, a succession of authors critical of the Society of Jesus — from Jansenists such as Blaise Pascal to Enlightenment thinkers like Denis Diderot and Voltaire — accused the Jesuits of harshly exploiting the Indios.

I, on the other hand, presuppose that God can not be evil; that goodness and being belong inextricably together or else there is no ground for basic trust... Even Calvinist Paul Helm, a leading evangelical Calvinist thinker, agrees (as I show in my book) that «goodness» attributed to God can not be totally different from every understanding of goodness (and love) we know of.»

Before, however, we look at the questions of intellectual openness, fellowship with other faiths and social engagement, it will help to see why many thinkers picture the new century — it seems presumptuous to speculate about the new millennium — as very different from the century that is drawing to a close.

While it is of course true that those who belong to this school are perhaps most vocal in their assertion that in our Lord alone may God be seen at work, and while it is they who denounce the concept of «general» revelation as a vain fancy of sub-Christian speculation, a considerable number of other Christian thinkers take what in effect is the same position when they make central to their teaching a kind of uniqueness in the coming and the person of Christ which effectively removes him from the context of the total sell - expressive operation of the Eternal Word.

And as we noted earlier, some «materialist» thinkers are prepared to include spiritual phenomena within their definition of matter in order to maintain their materialist stanceand exclude transcendence from their world view.

Although a growing number of Catholic thinkers agreed with Dubois, as a traditionalist Dominican who understood Israel from within, his position was almost unique, and invaluable.

I believe that part of the answer to my question — why some process - thinkers have written as they have about Jesus — is to be found in some remarks from White - head which I shall quote later in this lecture.

I hope, nevertheless, that my comments may indicate why one person at least on this side of the Atlantic (and hence somewhat isolated from the technical expertise, vocabulary, and sometimes apparently frenetic debates of the community of process thinkers) finds in Hartshorne's work «genuine philosophic wisdom,» especially as it develops insights into the logical status and conceptual structure of a theistic understanding of the concept of God.

You also are able to seek remedy from free thinkers and as stated..

Process thinkers should not at any rate be trapped into denying the reality of time from any actual point of view, for as that great process thinker Benjamin Franklin once pointed out, time is «the stuff life is made of.»

The unworldly thinker is a figure of ancient legend: Socrates himself, of course, losing himself in thought at the threshold of a dinner party, as described in Plato's Symposium; or Thales, who reportedly fell into a well from looking at the stars; or Diogenes the Cynic, whose only request to Alexander the Great upon meeting him was that he get out of his sunlight.

Kierkegaard was persistently aware, as few Christian thinkers have been, of the incompatibility of Christian attitudes with those we so naturally and easily learn from our social environment.

Perhaps a book such as this could not have been written before now, before a critical mass of articulate black thinkers began to express their spirited dissent from the racial orthodoxies of the last thirty years.

Hammarskjold quotes at length from Buber's statement on unmasking in Pointing the Way, «Hope for This Hour,» p. 223 f., referring to Buber as «one of the influential thinkers of our time whose personal history and national experience have given him a vantage point of significance.»

She also showed how much process thinkers can learn from them and how important it is to be ready to flesh out and revise process ideas as they encounter the wisdom embodied in these theories.

To exalt him as a great thinker, as though he could take delight in being praised for having honed his mental tools very sharp, no matter what they cut; to speak admiringly of him as an excellent orator, as though adeptness in the use of images were an enviable thing, no matter what they imaged; to do him reverence as a great student who learned from Newton and Locke and the Platonists, from nature itself, no matter what he learned — to honor him thus is to do him no honor that he could accept — or which, accepting, he would not thereafter bitterly rue.

As a consequence, the promising endeavor of Alexander to elaborate a contemporary metaphysics ultimately results in a pseudo-metaphysics: «Thus considered, Alexander's metaphysics would seem to be a variety of positivistic metaphysics, whose difference from the commoner varieties consists chiefly in being the work of a very rich, very wise, and very profound thinker» (EM 176).

The strongest challenges to a biblical Christendom in America came not, as in Europe, from secular thinkers, but from fellow biblicists.

The Greek thinkers were far from the idea of the Godhead as explained in revealed religions.

But from the perspective given in faith as articulated in dogmatics, the Christian thinker must undertake to unmask the errors of hostile beliefs.

For Bergson, like many process thinkers (Peirce, James and Dewey come particularly to mind), the entire concept of «necessity» only makes sense when applied internally to abstractions the intellect has already devised.11 Of course, one can tell an evolutionary story about how the human intellect came to be a separable function of consciousness that emphasizes abstraction (indeed, that is what Bergson does in Creative Evolution), but if one were to say that the course of development described in that story had to occur (i.e., necessarily) as it did, then one would be very far from Bergson's view (CE 218, 236, 270).

The recognition of the central and constitutive role and the necessity of the varied institutions that exist between the state and the individual has been a staple observation of thinkers from Tocqueville to contemporary thinkers on both the nominal right and nominal left, such as Bertrand de Jouvenel, Robert Nisbet, Russell Kirk, Christopher Lasch, Alasdair MacIntyre, Wilson Carey McWilliams, and Jean Bethke Elshtain.

So using what you put forth in this article it would be better to be violently religious as long as the violence you are conducting stems from an organized and «official» religion; than to be a peaceful free thinker that recognizes the power of inner belief?

But, for the contemporary world, it was heresy of the first order, such, in fact, as to set the Hebrews off as a peculiar people in a sense quite different from what their own thinkers boasted.

Physicists and some process thinkers, such as the physicist and process theologian Ian G. Barbour, are cautious about making the long jump from indeterminacy in sub-atomic particles to human freedom and purpose,

«3 Ludwig Feuerbach described the essence of religion as a reflection of human desires into a transcendent realm, and proposed therefore to change men «from friends of God to friends of men, from believers to thinkers, from worshipers to workers, from candidates for the «Yonder» «to students of the «Here,» from Christians, who, according to their own confession, arc partly animals and partly angels, to men, whole men.»

Late - twentieth - century thinkers are rediscovering many things Augustine knew» that knowing begins with the self as a basic datum; that the knower tends to become what he or she knows; and that knowers «must be roused and shaken up from time to time if [they are] to pay real attention once again.»

So it follows that the notion of God's revelation, as Christians believe it, must be understood always through the great Hebrew affirmations — this, in fact, is why the early Church refused to cut the Gospel of Jesus Christ loose from its moorings in the Old Testament, and why such thinkers as sought to do this, like Marcion and other Gnostic writers, were condemned as perverters of the faith.

This indeed has been the goal of «scientific» politics all along, from thinkers as ostensibly diverse as Marx and Woodrow Wilson.

St. Paul writes of submitting to rulers because they have authority from God, and before the Enlightenment, Christian thinkers saw the ruler as being like a father, who intends the good of his children and educates them in virtue.

If thinkers as diverse as Rousseau, Paine, and Tonnies are all to be understood as Utopian insofar as they criticize the present from the standpoint of a real or imagined past, then utopianism is an honored mode of cultural criticism.

But all have learned from this Anglo - American thinker, and, although they would disavow the title «Whiteheadians», they regard him as their intellectual master.

This type of God is, as many process thinkers have noted, an import from classical Greek thought.

In other words, too much of natural law theory, especially that derived from those thinkers from Grotius on who transposed natural law into natural rights (which after the French Revolution usually became known as «human rights»), relies on a concept of nature that is not natural.

For example, the neopragmatic or deconstructionist ethical programs do presuppose a world beyond the merely posited, linguistic world — foundationless though it may be.11 Further, while the deconstructionist, the neopragmatist, the Wittgensteinian, and the Yale narrativist may be relativists (or relational, perspectival, and contextual thinkers), they are not really subjectivists (acting as though nothing from beyond what we agree on can correct us).

Rather, as noted earlier, he derived objectivism from current pedagogical practice, and he never intended to suggest that objectivism, in the complete sense of the word, could be found in the writings of any given thinker or set of thinkers.

Perhaps this is not surprising» for, over his long career, this American thinker, born in Germany in 1928, has proved extraordinarily willing to draw on Christian theologians: Karl Barth, for instance, whom Wyschogrod deploys in his efforts to free Judaism from dependence on such extraneous philosophical influences as Aristotle and Kant.

Hartshorne complains that almost all thinkers until recently have tended to treat r - terms as less important than or derivative from or, at best, of equal status with a-terms.

Many ancient thinkers conceived of the supreme God as far removed from the material world and too pure to have anything directly to do with it.

But it has also promoted a distraction of mind in the reader, so that, perhaps precisely from respect and admiration for China and Persia, the thinkers of the middle ages, the four universal monarchies (a discovery which, as it did not escape Geert Westphaler, has also set many a Hegelian Geert Westphaler's tongue wagging), he may have forgotten to inquire whether it now really did become evident at the end, at the close of this journey of enchantment, as was repeatedly promised in the beginning, and what was of course the principal issue, for the want of which not all the glories of the world could compensate, what alone could be a sufficient reward for the unnatural tension in which one had been held — that the method was valid.

That in the eighteenth and nineteenth centuries the attempts was nevertheless made to conceive force as derivative from bodies does not necessarily indicate that the thinkers in question were, to use Newton's words, lacking in a competent faculty of thinking, but rather that implicitly a quite different conception of body was being introduced.

From him derived the conception of the universe as a mathematical structure, which was taken up by Galileo and a number of other thinkers in the seventeenth century.