Sentences with phrase «by a philosophy which»

A brand new article in Ed Next by Peter Meyer, «The Middle School Mess,» explores how middle schools came to be, and how they came to be governed by a philosophy which deemphasizes academic outcomes.

Not exact matches

In that manner, I'm fond of Inkod, which goes by the philosophy that creative and original UX approaches are what make innovative technologies stand out.

The school, which was founded in 1919 and started offering an MBA in 1954, took Goizueta's name in 1994, and his business philosophy is now a central part of the school's mission: to develop professionals who will add value to their companies by changing the way business is done.

Gain insight on which strategies and philosophies are taught to our Results Life Coaches and believed in by Tony Robbins.

Our investment philosophy is defined by our unwavering commitment to value investing, which is always supported by our own independent research and analysis.

A primary advantage of this philosophy arises due to the way the taxation system is setup in the United States, which creates an inherent edge that accrues to the passive strategy as the years go by and compounding works its magic.

Liberal MLA Mary Polak (Langley) was instrumental as a Surrey School Board trustee in banning gay - positive books from Surrey Schools: The book ban was later struck down by the Supreme Court of Canada which said «instead of proceeding on the basis of respect for all types of families, the Board proceeded on an exclusionary philosophy, acting on the concern of certain parents about the morality of same - sex relationships, without considering the interest of same - sex parented families and the children who belong to them in receiving equal recognition and respect in the school system.»

In terms of its philosophy, it is a similar prospect to a Europe - based proposal, Saga, which we reported on recently — though that intended to induce stability by tying itself to a fractional reserve of fiat currency.

Thus, when Tatchell talks of Enlightenment values and human rights, he is on very slippery ground, and that made slippery by the very philosophies of sexuality and identity to which he has committed his life.

Marr does take the challenge of pluralism seriously, but he is wrong because he thinks that the transcending of religious speech and reasoning (which is what he means by «philosophy») is the sine qua non for meeting such a challenge.

According to The New Encyclopædia Britannica, the one called St.Augustine's «mind was the crucible in which the religion of the New Testament was most completely fused with the Platonic tradition of Greek philosophy; and it was also the means by which the product of this fusion was transmitted to the Christendoms of medieval Roman Catholicism and Renaissance Protestantism.»

Luther would be dismayed to learn that the option that he rejects — «the potentiality by which he could do many things which he does not» — has become the most prevalent conception of divine power in contemporary theology and philosophy of religion.

But the question is one that must be faced by any process philosophy or theology which sets out to use an analysis of human experience as a basis for characterizing God.

In other words, «liberalism» is used by these thinkers with a more inclusive meaning, according to which the tradition of political Liberalism dates back at least to the philosophy of John Locke and numbers Jeremy Bentham, John Stuart Mill, Adam Smith, Thomas Jefferson, Milton Friedman, and Reinhold Niebuhr among its spokesmen.

If by God is meant the Ground of Being, the Essence of Being, the Absolute, the Weltgeist, and all similar expressions, the reply is still No, for according to Schweitzer such terms «denote nothing actual, but something conceived in abstractions which for that reason is also absolutely meaningless» (The Philosophy of Civilization [Macmillan, 1949], p. 304).

This was a militant organization which seems to have been influenced by Iqbal's philosophy of power.

In this perspective he was following a trail first blazed by a fellow Alexandrian a century and a half earlier, the Jewish philosopher Philo, a contemporary of Jesus who attempted to clothe the Septuagint in amenable patterns from Greek philosophy, particularly Platonism.11 His synthetic effort is echoed throughout the corpus of Clement's writings, which are far less systematic in approach than one would wish; the Stromata («Miscellanies») is less an orderly treatment of theological topics than a series of notes woven into a tapestry whose warp and woof are difficult to discern.12

This simple picture, however, is more than a little complicated by the fact that Deleuze himself — in his one and only sustained discussion of Whitehead's philosophy (cf. TE 76 - 82)-- sketches out the possibility of a chaosmology within which Whitehead's God would have a positive, indeed an essential, role to play.

Although biographically Kierkegaard's choice of a negative dialectic was hardened by his second conversion or «metamorphosis,» a conversion which led to his resolve to attack the established church, and hence to abandon philosophy, it is also true that he could limit faith to a negative dialectical movement because he could identify faith and «subjectivity.»

The moral philosophy of Western Civilization perceives intrinsic human equality as an objective truth under which our moral status need not be earned by possessing favored characteristics; it comes with the package of species membership.

He by no means rejects the scholastic tradition of philosophy and theology, believing it to be the only sound basis on which to proceed, but he does present a comprehensive realignment of its details.

In the encyclical Aeterni Patris Leo XIII wrote that «a fruitful causeof the evils which now afflict, as well as of those which threaten us, lies in this: that false conclusions concerning divine and human things, which originated in the schools of philosophy, have crept into all the orders of the State, and have been accepted by the common consent of the masses.»

Philosophers may reach quite different conclusions, some of which do not introduce these particular tensions into the relation between philosophy and Christian theology.3 The modern theological discussion of natural theology has been seriously clouded by the failure to distinguish the formal question from the substantive one.

actually there is no free will, because we humans is part of god, our conciousness is his.therefore everything we do has a purpose only beyond our immediate comprehension or understanding.the problem lies in our concept or belief of the absoluteness of the philosophy of science, which by itself is part of gods evolutionary process, atheists has this mentality, but since they are part of the process so its gods will through us.

In doing so this group is positively influenced by developments in contemporary philosophy and the social sciences that stress the impossibility of getting beyond particular languages to a reality of which they speak.

We conclude this chapter by stating the main thesis put forth by process philosophy which proposes nothing less than a revolution in metaphysics and theology.

However, I believe that there is a notion in process philosophy by which one could, using the same self - body analogy, more adequately explain what would constitute a «special» act of God, and thereby better explain how Jesus could be God's decisive act.

When I learned that they were graduate students at the university and that they were enrolled in the southeast Asia program, of which I am a member by virtue of the Indian philosophy seminar I teach, I felt that I ought to restrain my impulse to close the door.

It must be remembered that the early Christian community moved almost wholly into the Gentile world within a generation or two after its origin within Judaism, and that, as Christian thought took more definite shape within the next three or four centuries, it was inevitable that it should have been strongly influenced by the prevailing philosophy of the Hellenistic culture in which the church moved.

Not only is the mutable world separated from its divine principle — the One — by intervals of emanation that descend in ever greater alienation from their source, but because the highest truth is the secret identity between the human mind and the One, the labor of philosophy is one of escape: all multiplicity, change, particularity, every feature of the living world, is not only accidental to this formless identity, but a kind of falsehood, and to recover the truth that dwells within, one must detach oneself from what lies without, including the sundry incidentals of one's individual existence; truth is oblivion of the flesh, a pure nothingness, to attain which one must sacrifice the world.

Here I introduce that exploration with a brief characterization of the metaphysical position especially as it is stated by Alfred North Whitehead; Whitehead's is the seminal mind which provided the main structure of thought which is process philosophy.47 Whitehead has a close affinity to the classical metaphysical tradition.

The only treatment of Ogden's Christology in reference to his use of process philosophy which I have seen is that by Eugene H. Peters, The Creative Advance: An introduction to Process Philosophy as a Context for Christina Faith (St. Louis: Bethany, 1966), philosophy which I have seen is that by Eugene H. Peters, The Creative Advance: An introduction to Process Philosophy as a Context for Christina Faith (St. Louis: Bethany, 1966), Philosophy as a Context for Christina Faith (St. Louis: Bethany, 1966), 112 - 117.

The very phrase, a «philosophy of organism,» used by Whitehead so often to capture the tenor of his approach, remains a challenge to attend to the interconnectedness and interdependence which deserves to be appreciated as contributing substantively to any organic whole.

Such is Locke's conclusion, a conclusion which one might conceivably interpret as an objection to the very possibility of a philosophy of organism along the lines laid out by Whitehead.

Instead, we have two competing research programs, each with its own fundamental intuitions and program of inquiry to pursue, as in Imre Lakatos's philosophy of science.15 Only «over the long haul» can we judge which will be more progressive more able to handle the classical challenges raised by the entire history of metaphysics, by dialogue with existing religions (Christian and otherwise), and by the experience of contemporary religious believers.

Born in 1903 in Russia, trained by his father in the Brisk (Brest «Litovsk) school of Talmud study (which his grandfather invented), he took the then unusual step of studying philosophy at the University of Berlin.

One of the difficulties encountered by many young Filipinos who had been trained in Western classical philosophy (which until recently was practically the only kind of philosophical training that was available in the Philippines) was the inadequacy of such a mode of thinking to articulate fully our experience as an Asian people.

It was a philosophy which defined being by reference to nonbeing, time by reference to death — and thus seemed to Bultmann to be the best available analysis of man waiting and listening for God.

Sci - Fi Author John C. Wright takes down a belligerent reviewer in style: The thrilling conclusion: An interviewer once asked me if my Christianity or my political philosophy would offend readers, by which he meant readers to the Left of Center.

This was vividly brought home to me recently, reading the vast work of academic moral philosophy On What Matters, by Derek Parfit, in which problems concerning the switching of trolleys from one rail to another in order to prevent or cause the deaths of those further down the line are presented as showing the essence of moral reasoning and its place in the life of human beings.

They then reinforce and entrench this selfishness by adopting a philosophy in which values are reduced to interests, desires, or wants, and in which all notions of objective good and right are rejected.

This study, which was a powerful antidote to moral and political philosophy as practiced in the university, brought me into a world in which thinking is shaped by reality, and reality in turn by thought.

Take any traditional objection to accepting the old Platonic analogy of God as the World Soul and it can be shown that the objection stands or falls with aspects of a tradition which philosophy has been moving away from since the middle ages — for instance ideas of sheer infinity, sheer immutability, also what is usually meant by omnipotence.

Our distinctions between religion and philosophy are modern ones which have been caused by particular features of Western history.

The dominant view in modern philosophy was the version of realism espoused by Descartes and Locke, a version which took the form of a «representative theory perception.»

The cultural role of such edifying philosophy is «to help us avoid the self - deception which comes from believing that we know ourselves by knowing a set of objective facts» (PMR 373).

Agnostic (Greek: ἀ - a -, without + γνῶσις gnōsis, knowledge) was used by Thomas Henry Huxley in a speech at a meeting of the Metaphysical Society in 1876 [9] to describe his philosophy which rejects all claims of spiritual or mystical knowledge.

It is the inheritance of the Platonic position, strongly augmented by Christian philosophy from the Patristic period onward, which in the modern period has continued the acceptance of the identification of «being» and «principles.»

He goes on to say that «interesting philosophy» of the sort done by the pragmatists is really «a contest between an entrenched vocabulary which has become a nuisance and a half - formed new vocabulary which vaguely promises great things.»

Durkheim's concept of sociology is characterized by a marked emancipation from the tenets of Comte's philosophy of history as sociology (sociology as a method) and by a corresponding tendency toward construction of a typology of social groupings, in which he included religious communities.