This is the question posed
by philosophers who believe all suffering should be terminated.
This is a question which will surely need to be considered
by philosophers who have an interest in the very significant issues raised by Stapp's work.
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.
I once attended a lecture
by a philosopher who, in the midst of a tirade against the Christian right, interrupted himself and admitted that his atheism also had a problem: «I hate to admit it,» he conceded, «but I am a qualia freak.»
Not exact matches
«A book that changed my life is one
by Marcus Aurelius,
who was an emperor of Rome for 19 years and a stoic
philosopher.
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.
Also «Good and Evil
by Martin Buber, the Jewish
Philosopher / Scholar
who in Part II debunks Christianity and «salvation:, also Bart Ehrman PhD has a lot of good books.
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.
The pressure of epistemological standards established
by minimalistic philosophies was extremely strong at that time, and any
philosopher who wanted to be treated seriously in academic circles had to take them into account.
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
1 Samuel: Brazos Theological Commentary on the Bible
by Francesca Aran Murphy Brazos, 336 pages, $ 34.99 He has never seen another field of study quite like it, says a political
philosopher who follows biblical scholarship.
The recording of an external likeness was denounced
by the third - century neo-Platonist
philosopher Plotinus,
who refused to allow his portrait to be painted, in part because he believed it only an «image of an image» (in true Platonist fashion), and in part because he rejected his material existence, claiming that its mortal fragility demonstrated that it was essentially untrue and unreal.
The modern study of economics was started
by Adam Smith, a Scottish
philosopher who emphasised the practical and gave almost no thought to men's higher purposes.
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.
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.
One significant attempt to avoid the ambiguities of history, similar in some ways to that of Albrecht Ritschl, was made
by Rudolf Bultmann (1884 - 1976), a German theologian
who was much influenced
by the writings of the
philosopher Martin Heidegger (1889 - 1976).
at best jesus was a decent
philosopher who's life was grossly embellished
by his followers after his death.
Milbank's intelligent and theologically informed analysis of what we mean
by «the Other» gives us the resources to undo from within the work of the deconstructionists» those postmodern
philosophers and critics
who hunt down and denounce any construction of identity forged in opposition to others, and yet
who depend on those wicked «other - using» others to forge their own identities.
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 496d).
For process
philosophers and theologians
who wish to use Prolog, we recommend Micro-Prolog, produced
by Logic Programming Associates, London, England.
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).
There are some Whiteheadian
philosophers, no doubt,
who would tend to think that immanence is adequately explained
by the temporal aspect of process: present prehending actual entity following in temporal succession past actual entities which have completed their concrescence and become fully determinate.
Nonetheless, the Berns thesis does throw some doubt upon the generous and affectionate thesis about the American founding propounded
by the genial Catholic
philosopher Jacques Maritain, one of the thinkers
who prepared the way for the Universal Declaration of Human Rights.
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.
The only answer to such a question is that of the Greek
philosopher,
who, when asked about God
by an idler, kept a persistent silence.
There is in most of us a spark of reason, and much was achieved for universal human moral standing
by the great Stoic
philosophers who emphasized this logos in us all.
In Living Faithfully in a Fragmented World: Lessons for the Church from MacIntyre's «After Virtue» (1998), Wilson responds to moral
philosopher Alasdair MacIntyre,
who concludes his celebrated 1991 critique of modernity
by calling for «the construction of local forms of community within which civility and the intellectual and moral life can be sustained through the new dark ages which are already upon us....
Somewhere in Appearance and Reality the English idealist
philosopher F. H. Bradley remarked that «the man
who, transported
by his passion, feels and knows that only love gives the secret of the universe», is not engaging in proper metaphysical discourse.
It is the purpose of this chapter to discuss the interpretations gleaned from the writings of the old schools of Muslims — mystics and rationalists, including both the theologians and the
philosophers —
who are not usually regarded
by the orthodox school as strict Muslims, but whose influence on Muslim thought and practical religious life is felt even today.
God of Abraham
By L. E. Goodman Oxford University Press, 384 pages, $ 49.95 A sustained argument for natural theology by a first - rate philosopher who also knows the Jewish traditio
By L. E. Goodman Oxford University Press, 384 pages, $ 49.95 A sustained argument for natural theology
by a first - rate philosopher who also knows the Jewish traditio
by a first - rate
philosopher who also knows the Jewish tradition.
Working with Colin McGinn's ideas on consciousness Charlton illustrates the inconsistencies of
philosophers who view mind as explainable
by science, while suggesting himself that «the presence of mind in nature is not something invisible and hidden except to introspection, but the most palpable thing there is.
«Our age is in need of a great
philosopher; one
who can thread his way, step
by step, through the intricate labyrinth of reasoning into which scientists have been led, eyes riveted to earth... one
who can keep his mind, at the same time, open to the metaphysical implications of all he learns, and at last put the whole corpus of our knowledge together in one grand synthesis... He must at once be a Thomist and an Atomist; until that reconciliation is attempted, the pulpit and the laboratory will be forever at cross-purposes.»
Ward, an Anglican minister
who was once an atheist, is a
philosopher by training and Professor of Divinity Emeritus at the University of Oxford.
«Suspension of disbelief or willing suspension of disbelief is a term coined in 1817
by the poet and aesthetic
philosopher Samuel Taylor Coleridge,
who suggested that if a writer could infuse a «human interest and a semblance of truth» into a fantastic tale, the reader would suspend judgment concerning the implausibility of the narrative.»
Indeed, they make use of the teachings of Saint Thomas Aquinas,
who in this matter wrongly adhered to the view held
by Aristotle,
who was a zoologist as well as a
philosopher.
The man they really need to consult is, once again, Cardinal Newman,
who leveled devastating artillery against the argument from design, especially in The Idea of a University, which despite its well - deserved fame has long gone underutilized
by philosophers of religion, perhaps because his critique of their work is so devastating.
* There is now a superb biography of Charles S. Peirce, with an excellent concluding essay on his thought
by the historian,
who is also a capable
philosopher, Professor Joseph Brent,
who has become a close friend, although I had not heard of him until a year or so ago.
The
philosopher Rousseau distorts Locke's intention
by attempting to make his understanding of
who we are
by nature more consistent.
That image of the
philosopher - king's perfect freedom as
philosopher and as king is the tyrant's dream of perfect freedom from
who he is
by nature.
Otherwise, of course, theoreticians and
philosophers even today would have much greater chances in this respect than the «little man»
who, to all appearances, dull and untouched
by the absolute issues of human life, seems to live a day - to - day biological struggle for existence.
By contrast, says Socrates, the
philosopher is a person
who begins with absolute confidence, with a vision of eternal truth, goodness, and beauty, and with his own psychic kinship to these abiding forms.
The
philosopher who claims to transcend personal concerns and so to live entirely beyond hope and fear and love is finally sustained through proud self - deception,
by an illusory self - sufficiency that really depends on willful self - forgetfulness.
The classic definition
by the Christian
philosopher Boethius,
who formed a bridge between Greek philosophy and medieval Christian philosophy, is that the human being is «anindividual substance of a rational nature,» which became a standard definition.
Our age is in need of a great
philosopher; one
who can thread his way, step
by step, through the intricate labyrinth of reasoning into which scientists have been led, eyes riveted to earth,
by the desire to improve our human lot, the desire to destroy life, or mere common curiosity; one
who can keep his mind, at the same time, open to the metaphysical implications of all he learns, and at last put the wholecorpus of our knowledge together in one grand synthesis.
A process
philosopher influenced
by substantialist modes of thought and
who also affirms the notion of creatio ex nihilo is Robert C.Neville.
Judith Wolfe tells us about the origins of the journal: «As an Oxford theologian, I was surprised again and again that C S Lewis was widely read, and very much enjoyed,
by theologians and
philosophers, but that he wasn't felt to be presentable in polite society — he wasn't regarded as the sort of person
who could be drawn into a serious theological or philosophical conversation.»
As a biologist I have long been immensely impressed
by and beholden to Whitehead's philosophy of organism (Process and Reality), in that it seems to me that he is the first great
philosopher who really took trouble to comprehend the biological developments of his time.
He's a Russian political
philosopher who,
by some accounts, has Putin's ear, though Walter Laqueur says otherwise in his recent book, Putinism: Russia and Its Future with the West.
There are secular
philosophers who have attempted to derive a principled grounding for an absolute ban on abortion, but they are contradicted
by other
philosophers.
In the opening pages of The
Philosopher's Pupil we come upon a middle - aged man
who is attempting to kill his wife
by pushing her car into a canal.