Sentences with phrase «dualism which»

The seers» conception is characterized by a strict dualism which radically distinguishes between the present and the coming Aeon, and which determines the transcendental character of the conception of the sovereignty of this redeemer figure.

Common to many of them and to Greek thought was a dualism which regarded matter, including flesh, as evil and sought to emancipate the human soul from it and so to achieve immortality.

The concept of non-being is an unconscious hangover from a pagan cosmic dualism which owes more to Plato than to Aristotle and is alien to Thomas Aquinas.

Against this dualism, between the internal and external, private and public, a dualism which has led to the exploitation and oppression of many human beings, I contend that followers of Christ have no other option but to take an active interest in the earthly, secular things such as politics and economics because Jesus would not permit us the luxury of dwelling in a «spiritual ghetto unrelated and unconcerned with real life issues».

For this reason a critique of the dualism which separates mentality from the physical universe by exiling it to the sphere of human consciousness must be the first step in any effort to present a teleological picture of the universe.

There were people in John's day who taught a form of Gnostic dualism which taught that some sin came as a result of being born of God.

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.

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.

If internal relations are based upon subject - object interaction only, then Whiteheadians have not really overcome a dualism which may be used to justify treating others as means rather than ends.

His strategy, which he refers to as a «recurrence» to this phase of philosophic thought, is to back up to the point where he is sitting there cheek to jowl with Descartes, and then to start all over again, this time avoiding the hopeless dualism which has kept Descartes, and the whole tradition which constitutes the phase of thought in question, from completing the Copernican Revolution.

It may be noted in passing that Altizer is in some sense the victim and product of the most extreme degree of that very dualism which he abjures so strongly in the name of Hegel.

Father M. C. D'Arcy mistakenly assumes that Heim is developing what was implicit in Buber and, as a result, ascribes to Buber the dualism which is present in Heim.

Yet, as Giddens remarks, they have intensified, in the social sciences, the subject / object dualisms which have dogged most areas of social analysis (CPST 96 - 130).

Not exact matches

Before this happens, there will be a «great falling away» from the faith because false science (evolution) along with false doctrines (esp dualism) will fall, thus leaving the truth — Christ and His coming Kingdom which is «not of this world».

Which position here is the moderate one: materialism, panpsychism, or dualism?

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.

He took the passage in Colossians about «all things» as his theme because he wanted to speak against the dualism of the church and the world which piety always presumes.

The real world was a dualism, one part of which was evil and not subject to the influence of God.

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.

Dualism, scientific materialism and the empiricist doctrine of perception jointly constitute a compelling and nearly ineradicable tradition of thought to which many scientists unknowingly appeal.

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.

Some feel it reflects a negative valuation of human sexuality based on the dualism of Hellenistic thought, which saw salvation as a freeing of the soul from the body, rather than the biblical tradition which affirms the goodness of the whole creation.

Once dualism made it possible to siphon mentality out of the natural world, «matter» was left bereft of the perceptivity upon which alone cosmic purpose could be implanted.

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.

This dimension of Hellenism is an important source of much of our traditional dualisms, such as soul - body and the denigration of worldliness, which in part was adopted by the Christian tradition.

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 result is that dualism gives way to a monism in which the integrity of nonhuman creatures is denied or disappears from view altogether.

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.

The existence of the human «stream of consciousness» to which these belong is not denied, as it is by those monistic behaviorisms and materialisms which attempt to avoid Cartesian dualism while still not questioning Cartesian metaphysical analyses of «matter» and «mind.»

Process thought clearly rejects Cartesian matter - mind dualism and thereby rejects the monistic alternatives of materialism and idealism which depend upon Cartesian concepts of matter and mind.

By thus divorcing this relation from the clear ethical implications which both Buber and Ferdinand Ebner have given it, Heim makes possible a dualism on the basis of which he characterizes man's relation with the eternal Thou as taking place in an altogether different dimension from his relation with his human Thou.

The general implications of which I am thinking are, so far as I can see, independent of the divergences between the versions of «Relativity» advocated by individual physicists; their value as I think, is that they enable us to formulate the problem to which Bergson has the eminent merit of making the first approach in a clear and definite way, and to escape what I should call the impossible dualism to which Bergson's own proposed solution commits him.

He comes down in favour of a theory of «integrative dualism», in which consciousness is seen as «an emergent reality that is logically but not (in this world) causally separable from a physical brain and body.»

[4] Religious historian James Noel points out the problematics inherent in the contradictory worldviews upon which New Thought is based: philosophical non-dualism on the one hand, and the dualism of the Judeo - Christian biblical tradition on the other.

Modern expressions of reason were deformed into either an extrinsicism (positivism) or an immanentism (idealism) in which nature and history, science and morality, fact and value, bureaucracy and community, knowing and feeling, were (1) either sundered from one another in various forms of dualism, e.g., mechanism - vitalism, scientism - emotivisrn, etc., (2) or were conflated into various forms of monism, e.g., materialism, idealism, etc. (LL 66 - 79, 146 - 53, 213 - 19, 245 - 64, 285 - 94, SV 1 - 60).

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).

... 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.»

In an ambitious project of precisely this nature, William Everett and T.J. Bachmeyer work out an elaborate paradigm in which they interrelate three theological approaches — cultic (Catholic), prophetic (Protestant), and ecstatic (Anabaptist)-- with three sociological traditions — functionalism (unitary view of society), dualism (conflictual), and pluralism (balance of powers)-- with three psychological viewpoints — conflictual, fulfillment, and equilibrium.

Another form of this dualism is the commonly made claim that the evolutionary process continues on the human level with cultural evolution, which is totally distinct from biological evolution.

Yet that traditional dualism left a deposit of attitudes which we have yet to overcome, and whose consequences we have only begun to acknowledge in the twentieth century.

A common feature of them both is their basic dualism, according to which the present world and its human inhabitants are under the control of demonic, satanic powers, and stand in need of redemption.

Thereby we can overcome the usual dualism by which causation is regarded as a feature of the realm of matter, while perception is conceived as belonging only to mind.

Until pastors become aware of the ways in which the dualisms of the Victorian family ethos have been institutionalized in the church, confusion about their own role as spiritual leaders in a congregation will continue.

One is Manichaeism, which in the third century proposed a dualism that separates everything into light and darkness, spirit and matter, good and evil.

They are as follows: (I) We may accept the Cartesian dichotomy as essentially valid, which of course commits us to Dualism.

Genuine sacramental piety and genuine asceticism are therefore lacking in true Judaism, since the whole conception of nature which underlies metaphysical dualism is lacking.

The biblical scholarship of modernity, insofar as it continues to be captive to the dualism of Kantian epistemology, is another kind of Babylonian captivity, which debars the signs of identification and recognition by which the risen Jesus made himself known.

Kim has been led to a dead end because, correctly seeing that a nonreductive materialism is impossible, 8 he believes that there are only three other options, all of which are extremely problematic: reductive materialism, which reduces the psychological to the physical (as conventionally understood); eliminative materialism, which, realizing that reduction is impossible, excludes the psychological from its ontology; and ontological dualism, which rejects physicalism altogether.

Two predominant Western habits are enemyism and anthropocentrism, both of which promote false dualisms between people and nature.

Although materialism rejects the Cartesian dualism of two kinds of actual entities, it does accept the Cartesian view of «matter» or «the physical» upon which that dualism was based.