Sentences with phrase «dualism at»

Although Kant did make an important distinction between duty and inclination, he overstressed a dualism at the psychological level.

Not exact matches

Schwartz's explicit antimaterialism and embrace of dualism therefore places him very much at odds with the scientific and philosophical mainstream.

We arrive at a more attractive scientific generalization if we dismiss the apparent dualism between perception of the sheer present and memory of the past, and adopt instead the view that only the past literally gets itself experienced in its concrete actuality (MMCL 444)....

In place of accepting a basic ontological dualism between «act» and «potency» as distinct metaphysical principles at the root of being, he suggests that for material existence the concepts of «act» and «potency» or «matter» and «form» can be seen as two aspects of just one single complex of contingency.

In fact any form of «dualism» with regard to the constitution of human nature has frequently been sneered at as philosophically dated and theologically distasteful.

No theory of dualism, but the urgency of the demand leads to the insight that the will of men as a rule is bad, that before God at least none can be called good.

Even Luther was unable to arrive at an eschatological understanding of the Crucifixion and the Resurrection, and thus was forced to introduce a non-eschatological dualism into his thinking.

At the same time, one avoids the dualism that is so unfashionable at present: the mind / soul is not held to be a separate, inserted entity, but a phenomenon that emerges naturally from the brain / bodAt the same time, one avoids the dualism that is so unfashionable at present: the mind / soul is not held to be a separate, inserted entity, but a phenomenon that emerges naturally from the brain / bodat present: the mind / soul is not held to be a separate, inserted entity, but a phenomenon that emerges naturally from the brain / body.

John Lizza, professor of philosophy at Kutztown University of Pennsylvania, agrees with McMahan's dualism, asserting that personhood itself is distinct from the physical body or organism.

In order to maintain a dipolarity of process and permanence, rather than an incoherent dualism of these principles, whatever exists at the termination of a process / whole must be sustained by another process, that is, must be a part of some new creating whole.

The dualism of good and evil is to be rejected, at least when it entails that some things or events are good and others bad.

In this regard, Hartshorne is probably more truly an empiricist than Brightman, and Brightman's professed epistemological dualism was bound to expose its Cartesian heritage at some point.

For example, against both dualism and reductionistic determinism and in favor of the pancreationist, panexperientialist view that the actual world is made up exhaustively of partially self - determining, experiencing events, there is considerable evidence, such as the fact that a lack of complete determinism seems to hold even at the most elementary level of nature; that bacteria seem to make decisions based upon memory; that there appears to be no place to draw an absolute line between living and nonliving things, and between experiencing and nonexperiencing ones; and that physics shows nature to be most fundamentally a complex of events (not of enduring substances).

Nevertheless, today Christian theologians for the most part reject dualism, at least in its more extreme forms, and biblical scholars point out that it is alien to the Bible.

If we would admit that the properties of the physiological and the psychological side were not the same, we would still have to do with a kind of dualism, at least what Kim (1966) called a «dualistic materialism.»

Academically, at least, this question remains an open one: rather than some consensus emerging, the range of «solutions» proposed (physicalism, holistic dualism, non-reductive physicalism, dual - aspect monism), is ever - growing.

To summarize, to literalize the apocalyptic passages in the New Testament, is to run counter to all we know of astronomy and the world of space; they are tied in with the then - current Jewish eschatology and Persian dualism which saw evil in command of creation; as commonly accepted, they encourage passivity about the evils of the present world; they emphasize only one side of the message of Jesus to the exclusion of essential elements; they are grounded at least in part on a misconstruction of biblical poetry and drama.

... Demythologizing which fails to come to terms with the ultimate metaphysical - cosmological dualism expressed in the mythology, and in fact at the root, of all Western religious thinking, is not seriously facing up to the problem of irrelevance of the Christian church in contemporary life.»

Preachers and theologians (especially Protestants) pride themselves on avoiding body - soul dualism, but pious talk at funerals is usually of the departed person surviving as a vague, benign spirit or as a thought in the memories of others.

It was not at the level of pure thought, therefore, that the metaphysical dualism presented Descartes with difficulties in respect of mathematical knowledge of the physical.

The important implication of this distinction of primary from secondary qualities (itself rooted in the mind / matter dualism which we looked at earlier) is that it provides the cosmological basis for a denial that there is any intrinsic meaning in the universe independent of meaning - creating individuals.

Indeed, to invoke the separation between religion and politics in order to uphold this sort of Platonic dualism is to suggest that human beings somehow belong to the powers that be, that is, they are at the mercy of political authorities who can do what they please with them without any fear of rebuke from God through the prophetic ministry of the Church.

Standing at the end of the history of this dualism it is easy for us to see why any attribution of «mentality» (and therefore of purposefulness) to nature will be dismissed as romantic anthropomorphism by philosophers like Klemke.

While this attempt at emancipation through negation may not lead far with respect to the body - social, I will try it here in describing the three research programs in terms of the «No» each of them says to one of the basic strands of the reductionism syndrome: to the dualism that spawned it, to the «nothing - but» of its monism, and to the fragmenting sort of mathematical conceptualization it one - sidedly encourages.

Standing at the end of the history of this dualism it is easy for us to see why any attribution of «mentality» (and therefore of purposefulness) to nature will be dismissed as romantic anthropomorphism.

In this regard we can feel that he is compelled by the inevitable dualism between matter and meaning that we find at the core of painting.

In fact, dualism seems to be the thing: Waldburger Wouters's first show (the excellent German artist David Polzin) in their new premises at 49 Boulevard d'Anvers is titled One on Two, Two to One, while Mendes Wood present Neither.

In fact, dualism seems to be the thing: Waldburger Wouters's first show (the excellent German artist David Polzin) in their new premises at 49 Boulevard d'Anvers is titled

This distinction and this dualism are significant in terms of the history of the Whitney's collecting practices, as the museum was an early, major supporter of Abstract Expressionism, and sought to provide a more diversified and complex picture of what was happening in New York at the time.

Villar Rojas» art shares this dualism, but his originality departs from theirs at a juncture that can be viewed as, for lack of a better term, millennial.