Sentences with phrase «classical idea of»

Not only does it seem that modern industry is at odds with classical virtue, but the classical idea of a virtuous citizenry seems to fit uneasily with modern ideas about the equality of persons.

One can not prove anything by assuming the logical coherence of the classical idea of an ens realissimum or unsurpassable actuality, for this coherence is in no way known or knowable.

The classical idea of God's perfection is indeed problematic.

One was the classical idea of the perfection of God, which held that since God was perfect God must be unchangeable (and therefore unaffected in any real sense by the affairs of this world).

One would be to insist — as Plantinga does in his reply to the Basingers» article (PS 11:25 - 29)-- that they are concerned only with showing that admitting the existence of evil is not inconsistent with adherence to a «C» - omnipotent classical idea of God.

But if it were accepted, would there be anything left of the classical idea of God as omnipotent besides the term?

Instead of promoting industrial capitalism, financial interests within the U.S. and European economies have sponsored a post-industrial counter-revolution against the classical idea of free markets, that is, markets free of unearned land rent, monopoly rent and financial interest and fees.

He often incorporates plinths or pedestals into pieces, examining classical ideas of presentation and the relationship to where the piece begins or ends.

Not exact matches

That idea was traumatized by Marxism pushing classical political economy to its logical conclusion — to free capitalism from the carry - overs of the feudal epoch of landlordism, predatory finance and the monopolies that money - lenders obtained from governments.

The idea of Jesus arose like so many other religious and mythical figures, particularly Classical Greece, and just as the Greek gods were revered and accepted as real, so too is this Jesus Christ figure.

Ideas, thoughts, as well as deeper emotional or «affective» states, are included in this category where the classical writers would place meditation, contemplation, and the various stages of «union with God» about which the mystics have given us reports.

Indeed, the classical Aristotelian nature and the Christian idea of the human being as body and soul united as an indivisible and integrated whole are excluded from the outset.

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.

In Akkadian, the language of classical Mesopotamia, the same word was used to express the idea of faith in God or another person and the act of issuing a loan.

But any classical theists who admit that their belief is only the most plausible conclusion based on the evidence available must regard this difficulty as another bit of evidence against their idea.

The Cartesian order is highly suited to the idea of contiguous connection in classical physics.

A variety of problems have been raised from a classical Christian perspective regarding non-trinitarian conceptions of God, including the problems of creation, salvation, divine self - consciousness, God's relation to the eternal ideas and to Creativity, and religious adequacy.

Although this idea of God differs from classical notions, two principal advantages should not be overlooked.

(6) And finally, classical theism is marked by an erroneous conception of infallible revelation according to which, «The idea of revelation is the idea of special knowledge of God, or of religious truth, possessed by some people and transmitted by them to others» (OOTM 5).

The attack has frequently been directed at the idea of liberal education itself, apart from its classical form.

Alston quotes a passage from Man's Vision of God which he takes to imply that if one rejects any of the propositions of classical theism one must reject them all, since they are «inseparable aspects of one idea.»

Classical theism did not really conceptualize the idea of a God who «is love.

There we find, in the classical atomic theory, the first appearance of the idea that space is a neutral insulator; and at about the same time, the antithetic view that it is a perfect superconductor.

«63 The method was apologetic: the Christian view was set in opposition to the classical Greek view (meaning for history is found in a changeless realm of ideas) and the modern view (both time and history are self - explanatory).

But in Beyond Humanism and elsewhere he expresses the idea that the new conception of God is not only philosophically superior to that of classical philosophies and theologies, it is also theologically and religiously more adequate in that it is much more compatible with the Biblical idea of God as love.

Instead of rejecting every idea of an active and acting God when she rejects classical theism, Sölle might profit from approaching empirically the working of grace as Wieman did.

Classical Greek philosophers, about 500 BC, formalized the concept of «Destiny» through stories anthropomorphizing the idea of «fate».

In this scheme the quantifiers «all,» «some,» and «none» are combined with the ideas of «absolute perfection,» «relative perfection,» and «imperfection'to produce seven different conceptions of deity which are conveniently grouped into three broad types of theism: classical theism, within which God is conceived as absolutely perfect in all respects and in no way surpassable; atheistic views, in which there is no being which is in any respect perfect or unsurpassable; and the «new theism,» in which God is in some respects perfect and unsurpassable by others but is surpassable by himself.

Because of your misunderstandings of the classical / metaphysical idea of matter, your argument fails to hit home.

In «Deity, Monarchy and Metaphysics» Williams explains Whitehead's moral and metaphysical objections to the coercive God of classical theology.102 In its place Whitehead proposes an idea of God consistent with the biblical insight that «the highest goods are realized only through persuasion.»

The idea of a change in God was anathema to classical theists because it was viewed as a kind of metaphysical virus that infects the whole of the divine reality; if God is in any sense contingent, then the very existence of God is contingent.

The Judeo - Christian idea of a transcendent source of all value is consonant with these classical insights.

The Biblical gospel has burst the bonds even of classical mythology, as may be seen from what happened to the idea of the Logos; but it has done so only by first taking that mythology up and using it.

gave rise to the Hindu Upanishads and to Buddhism in India, to the religions of Lao - Tzu and Confucius in China, to the eschatological ideas of Zoroaster in Persia, to the classical biblical prophets in Israel and Judah, and to the philosophy of Socrates, Plato, and Aristotle in the Greek world.

The classical world view leaves open the door for the idea of transcendence.

The very naïveté of the classical mythology, on the other hand, which provided the environment for the New Testament, expresses that openness for the idea of transcendence.

I have no idea where we will all be a hundred years from now, but if there is a classical music in which the American experience has finally discovered the voice of its own complexity, it will owe much of its direction to the achievements of Edward William Ellington.

Whitehead himself, unlike Hartshorne and Ogden, repudiates the deductive method and the demonstrative claims of classical rationalism and, rather, attempts to arrive at a metaphysical system that will bring a consistent meaning and coherence to the critical ideas, mostly scientific, of his own time and world.

In brief, my response to this fundamental affirmation of liberal Protestantism would he that the idea of the ultimate value and reality of the individual is historically limited to the classical period of modern Western culture, and that it can have neither a living meaning nor a truly human form in a post-modern or post-liberal period of history.

A classical author should impress the readers of the following generations by the wealth of his ideas, and the fertileness of their formulation.

Following this classical tradition, virtually all branches of the Church stress the idea that baptism implies membership in the body of the Christ, the Church, an entrance into a brother / sisterhood, a communion, fellowship of all in the spirit of the Christ.

In the classical literature the requirement of love is based on still another idea, which Seneca clearly expresses in the brief words: «Man is for man something holy.»

Classical theism is a beautiful way of thinking about thinking, and for those who are passionate about pure thought, there is no idea more beautiful than the idea that God is like our ideas.

The classical Christian idea of an aloof, immutable, independent God, representing simplicity and rest, he argues, has much more in common with certain philosophical abstractions inherited from the Greeks.

The «classical», idea of effective interactions was that of simple material causality, with one or two causes producing one or two effects in a simple linear manner.

To summarize this lengthy discussion - as best as I can see it, Dubose rooted his missional ideas in the idea of a sending, «missionary» church, while Van Engen based his ideas on the classical understanding of «mission.»

«By and large, a rich and complex idea [i.e., the virtue of patience] that was consistently employed for almost two thousand years to represent the highest possibilities of human life, both in the classical and the Christian traditions, has been allowed to wither away.»

I have shown that the strong assertion of individual equality in America took place against the background of religious hierarchical ideas — the Christian conception of divine / human relations — and classical philosophy, as in the idea of natural law, also ultimately hierarchical.

In a profound survey of the history of the discussion of love in biblical, classical, and Christian sources he concluded agape was the central Christian idea.

The world of classical Greece and Rome was prepared to accept the idea that our souls might journey to heaven, for heaven is the native climate of the immaterial soul.