Sentences with phrase «dualism for»

Descartes, on the other hand, seems to have established a clear dichotomy between the two, mirrored in the mind / body dualism for which he is famous.

In particular, modernity has suffered from the implications of this dualism for sexuality.

I think that theology got along with a mind - matter dualism for two thousand years but it always was an awkward thing.

Not exact matches

The same dualism — the need for safety and excitement — in the bedroom that she talks about in her book and in her TED talk has relevance for entrepreneurs looking to launch the next big company, the next great idea, the next billion - dollar startup.

But for Hartshorne the correct solution is panpsychism, and the extreme ones are materialism and dualism.

He makes some surprising claims in the chapter on human beings, arguing for a strong Cartesian dualism of soul and body for humans, but claiming that dogs and cats have immaterial souls as well.

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.

And yet, the seeming gulf of this opposition helps explain much about the ways in which the dualism of «individualism» and «collectivism» came to be understood for much of the twentieth century.

to ihaftr, thats why we have to make a paradigm shift in our concept of Who is God from dualism, meaning He is separate from us to Holism, one with Him, This is very significant this shift for it will have a profound effect on the development of our concsience, Social responsibility and even altruism will be high virtue in this level of consciousness.

If we are truly to overcome dualism, we must recognize that every natural entity resembles human experience in some way, for there is nothing of which we can be more sure than that there are human experiences in the world.

The implication of ontological dualism, of opposing good and evil powers, is the price paid for separating God from evil, and it is a high price indeed, for it suggests that the place of evil is the world (and ourselves) and that to escape evil's clutches, we need to free ourselves from «the world, the flesh, and the devil.»

In starting with the evolving world, I do not presuppose like the naturalists or Marxists that the world is self - sufficient, i.e., that it has all the powers needed to evolve itself, for this presupposition which is really nothing else but the notion of an Aristotelian nature has not really transcended the dualism of a natural and a supernatural order.

This group rejects dualism (for both theological and scientific reasons) but refuses simply to identify mind with brain.

For Whitehead the polarity of «physical» and «mental» pole is primarily intended to supersede Cartesian dualism that posits spirit and matter as separate substances.

For example, praising God by naming both an attribute and action of God would avoid the mistaken dualism that sometime creeps into Christian piety and prayer when divine actions and attributes are separated.

My joint rejection of dualism and materialism, that is, my idealism or psychicalism, came initially from no teacher but from my own experience, interpreted, as I later found Croce interpreting experience — in his aesthetics, which he regarded as prior to ontology for reasons that I also had in mind.

Kantian dualism of the phenomena, on the one side, and Geist, on the other, superseded the Cartesian dualism of matter and mind for most German intellectual work.

This is true even of Platonism, with its inextirpable dualism, its dialectic of change and the changeless (or of limit and the infinite), and its equation of truth with eidetic abstraction; the world, for all its beauty, is the realm of fallen vision, separated by a great chorismos from the realm of immutable reality.

It is static philosophy which influenced both traditional theology and linguistic analysis that is responsible for the dualism between reason and faith, because it considers reason as given fully finished, fully adequate for its role.

The philosophy you are referring to relies on a concept called «dualism», I don't believe in dualism (as there's no proof for it).

A key consequence of thus mistaking a partial abstraction for an ultimate explanation is that various dualisms are thereby created: subject - object, primary - secondary qualities, extended substance - mental substance, etc..

But whether I use the term «psychicalism,» favored by the process philosophers, or such terms as Russell's «neutral stuff» or Feigl's distinction between the physical as the «reference» and the psychical as the «sense,» I am merely positing a name, not arguing philosophically for a conceptual scheme designed to overcome the body / mind dualism.

For him, transcendence rejects the dualism of body and soul, of time and eternity, etc., and is not a picture story of how everything is going to end up but means keeping ourselves aware that» [t] omorrow can be different.

For him, as for Whitehead too, dualism of mind and matter is replaced by a gradation of higher and lower degrees of experienFor him, as for Whitehead too, dualism of mind and matter is replaced by a gradation of higher and lower degrees of experienfor Whitehead too, dualism of mind and matter is replaced by a gradation of higher and lower degrees of experience.

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).

The examination of human experience for factors which could be used to account for other natural occurrences presents itself as a normal method of procedure for one who rejects the Cartesian type of dualism.

A spirit - flesh dualism is the unconscious governing principle in any congregation where leaders do not consider education about sexuality a high priority for all ages in the church.

For some this has meant a more and more complete determinism and naturalism, for others a return to Gnostic ideas of dualism or early Protestant emphases on original sFor some this has meant a more and more complete determinism and naturalism, for others a return to Gnostic ideas of dualism or early Protestant emphases on original sfor others a return to Gnostic ideas of dualism or early Protestant emphases on original sin.

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.

For scientists, body / soul dualism is out — but they're pretty happy talking about consciousness in non-bodily terms, and leaving it to the philosophers to explain its interaction with our brains in the way Descartes had to explain the soul.

He rightly notes that «given this choice, almost no one these days opts for substance dualism.»

Wittgenstein countered Descartes» dualism, after all, by observing that the philosophical question he was most famous for — how do I know that I am?

[9] As the mind is not a power of the soul in Kenny, he finishes up in the very dualism he sets out to avoid, for the mind is as isolated in Kenny as it is in Descartes.

But the epistemology of Cartesian dualism with its foundational purification of the mind, even in its Kantian reconstitution, is unable to establish an ultimate grounding for the human sciences.

The ambiguities in the struggles for bread and justice call him away from such simplistic dualism to work on what he calls «the left wing of the possible.»

Christianity, and in fact any religion that believes in a personal god / creator, has two fundamental flaws that have absolutely nothing to do with science and everything to do with logic, which incidentally forms the foundation for the only universal / objective truths of reality (putting aside the Cartesian dualism problem).

For him the New Left dualism that spelled America with a «k» was and is appalling.

What Niebuhr has done is to take the useful, practical distinction between intending my own good and intending the good of another without regard for self, and then to raise this distinction to the level of a metaphysical dualism between sacrificial and mutual love.

According to this chart, the Christian worldview includes belief in young earth creationism, support for the death penalty, a commitment to mind / body dualism, rejection of non-traditional family structure, and devotion to fee enterprise and capitalism.

Yet Zen's total transcendence of dualism can point the way to a Christian transcendence of dualism, a transcendence that can lie only in our future, for it does not exist in anything that we can know as our Christian past.

The characteristic Western mind - set has accorded intrinsic value, and hence duties of justice, principally to the upper half of the dualism and has considered it appropriate for those on the lower half to be used for the benefit of those on the upper.

There is no dualism between His entity and His attributes — His attributes are His entity, for He is One.

When asked about the body - soul distinction, Polkinghorne, argued engagingly for a distance from dualism, while maintaining a certain complimentarity of the physical and the spiritual.

To be sure, Persian dualism influenced the Jewish thought world in later times; for example, the figure of Satan is a Persian intrusion into Judaism.

(Mark 9: 24) Thus there exists indeed to the eye of man a dualism, since for him ordinary events veil God from him and he may perceive God only through a miracle.

(b) Secondly, such a dualism splits the biblical word off from creation and would substitute the principle of discontinuity for the organic continuity of meaning which exists between the Old and New Testaments.

Gordon Kaufman, for example, pointed out some years ago that existentialist theology remarkably overlooks the simple fact that every mental or historical event is also an occurrence within nature, not outside of it.10 And yet the assumptions of dualism and materialism continue to infect our theologies, including some of those that have begun to turn their attention to environmental issues.

For me this is a great gain over materialism, sensationalist empiricism, and all forms of dualism.

For, if we can learn from animals something important about inanimate nature, we can do it only by rejecting both dualism and materialism.

I want to argue for the advantages of his dualism of eternal objects and actual entities over Hartshorne's monism of concrete actual entities containing the universal forms as abstract parts.