Sentences with phrase «for idealist»

For Idealist Propaganda, Friedman exhibits his prolific collection in salon style, sampling seminal, never before seen photos from his Fuck You All collection, in addition to previously shown works in his The Idealist solo exhibition of 2004 and Fuck You All international touring exhibition, which include his Fuck You Heroes and Fuck You Too series.

In fact the USA has intervened in the Russia civil war by siding with the Tsar (an autocratic system like Monarchy; even though Woodrow Wilson was known for its idealist, non-interventionist, mindset).

And so we must ask what support (beyond intuition) he can muster for his idealist principle.

But, once more, is there a cogent justification for this idealist view?

This step by Descartes would plant the seed for the idealists who would follow and ground their philosophy within the thinkingsubject and simply remain in doubt or denial over the existence of objective being which transcends it.

The coalition's Trident nuclear deterrent review is a setback for the idealists and a disaster for the Liberal Democrats.

«This implies higher payoffs and higher reproduction rates for both idealists and conditional cooperators.»

Not exact matches

Idealists are always looking for better ways to operate their businesses.

Pragmatic Idealists - While balancing child care and personal needs, they still look for fun and excitement.

Emancipation might have been delayed for decades if a minority of diehard idealists had not made such a fuss insisting on a philosophically consistent application of the ideals of liberty and equality under the law.

And that «minority of die - hard idealists» whom Marr praises for bringing about the end of slavery?

But we could hypothesize that «whenever a principle such as «Parliamentary Reform» is found in the antecedent world as a contrast between (a) moderate revival of an old ideal, (b) ultraconservative reaction, (c) popular anticipation of radical change, and (d) a vehicle for the ambitions of young politicians and idealists, then the principle in form (d) is most likely to be articulated as the primary element in some event emerging from that antecedent world.»

For instance, the idealists believed that the life of the spirit was possible only because they regarded man as essentially spirit.

For the issue is not simply between freedom and mechanism, as in the Kantian view, or between the personal and man's vestigial animal heritage, as nineteenth - century personal idealists viewed it.

I figure that with six months until my 30th birthday I can still get away with being an idealist, so here are my 11 faith - based predictions for 2011, based entirely on anecdotal evidence and a stubborn hope that things will get better:

However, the task which the Whiteheadian critique poses for Pannenberg is to specify a framework for grounding the real metaphysical identity of individuals, given his criticisms of the idealist project (e.g., MG 45).

Today, admittedly, the vagueness of 2 and its ultimate basis upon inner - change has been dropped by many progressivist idealists in favor of 3a or 3b: a very - tight system of International Law, or an «EU for the world,» will save us.

Moreover, since we really do have these beliefs, we have no justification for describing them as though they were a form of play - acting, as some idealists do, but should insist that the world really is, as Santayana is quite sure that it is, as they characterize it (see SAP chapters XVIII, XIX).

They might talk the idealistic talk of type - 2 pacifism, they might have fan - boy enthusiasms for U2, Dylan, and the latest idealist rockers, but they are ultimately about formulas.

For post-Cartesian philosophy it is even uncertain whether there are existing physical objects to which the appearances correspond, with idealists divided from realists over the issue.

The first three elements are, for Rosenzweig, the fundamental elements of any «healthy understanding» that has not been bewitched by an idealist view of reason.

Bonhoeffer speaks of different types: Aristotelian (man becomes a person by partaking of reason); Stoic («a man becomes a person by submitting to a higher obligation»); 4 Epicurean (man's life is heightened by pleasure, though it has a «defective concept of spirit»); 5 and the idealist tradition flowing from Immanuel Kant (the perceiving person is the starting point for philosophy).

Thus, for example, in spite of the fact that we can presuppose in every instance a certain «will to clarification,» a «realist» on such an occasion outlines a different picture from that of the «idealist,» and so on.

In the philosophic tradition it is the idealists rather than the naturalists who have made the fullest place for this insight into the essentially social character of human existence, though contemporary naturalism as in Mead, Dewey, and Wieman has achieved a similar perspective.

The local habitation for much of his life was Salem, Massachusetts, with important chapters elsewhere: as a boy along the idyllic shores of Lake Sebago, Maine; as a student at Maine's Bowdoin College; as a young idealist at the Brook Farm Utopian community west of Boston (1841); as a married man in Emerson's Concord (1842 — 45); as a summer neighbor of Herman Melville in the Berkshires of western Massachusetts (1850); as a mature writer and consular official in Liverpool, England (1853 — 58); and as a traveler and resident in Italy (1858 — 59)-- before a final period of ill health and death in Concord (1859 — 1864).

The attempt might even be made positively to recommend this fixing of a terminological starting - point, by recalling that for Christian scholastic philosophy, too, in contrast to Platonic and Idealist philosophy, what first meets man's cognition and what he therefore rightly takes as the starting - point and model case of possible objects of his knowledge, is what is experienced by the senses and to that extent material.

But matter should not on that account be spiritualized in an Idealist manner, for the affirmations that have been made involve spirit too being just as fundamentally related to matter.

The ground was now laid for the culmination of modernity in Europe - the 19th century German idealist, Georg Wilhelm Friedrich Hegel.

To the naturalist death is no problem at all, and to the idealist it is a problem for that very reason, for so far from arising out of man's essential spiritual being it actually destroys it.

Not only do post-Kantian idealists reject them root and branch, but it is a plain historic fact that they never have converted any one who has found in the moral complexion of the world, as he experienced it, reasons for doubting that a good God can have framed it.

There are, in the history of philosophy, continually renewed controversies between those who, where the theory of knowledge is concerned, are commonly called realists, and those who are sometimes called idealists, but also constructivists, between those for whom truth resides in the end in correspondence between proposition and fact, and those for whom it is something brought into being by more or less autonomous understanding.

How, then, shall we idealists who are also determined to be realists find the courage to walk the open, uncertain way they marked out for us?

It had another philosophic rationale in the idealist doctrine of the absolute truth and good reflected for every man in the community of value, as in Josiah Royce's thought.

He is the sensualist for whom the flesh becomes God, or the moral idealist for whom «love of mankind» is drained of all emotion and there is neither concern nor pity for real human beings.

She opposes idealist thinkers, such as Cassirer and Eddington, who suggest that the concepts of «things» and causality» are no longer important for scientific purposes.

James's world might look like those of the subjective idealist or the idealistic Romantic because it was engendered by the imagination; but it was not, for unlike theirs it came without the assurance that it rested on external foundations.

Today Christendom no longer exists and we are moving towards a world in which the Christian peoples or the peoples that have formerly been Christian will be a minority... We no longer have any solid grounds for believing that the post-Christian era is likely to realize any of the humanitarian utopias in which the idealists of the nineteenth century put their faith.2

Learning about Hindu philosophy and Western Idealist philosophers, such as Royce and Bosanquet, to whom my Indian Professor Dr. C. T. K. Chari introduced me, gave me an intellectual basis for a theology rooted in religious experience.

We started out with the proposition that the ideal of a fraternal organization of society will remain powerless if it is supported by idealists only; that it needs the firm support of a solid class whose economic future is staked on the success of that ideal; and that the industrial working class is consciously or unconsciously committed to the struggle for the realization of that principle.

It increases interdependence, and it can thereby move us toward the «One World» for which many idealists long.

And finally, the idealist (using Reinhold Niebuhr's term for this position) can easily be made to resemble a «rigid legalist» with no appreciation for the complexities and novelties bf «the situation.»

His relation to the three great metaphysicians we have treated — and it is possible that treatment in the light of others would also be illuminating — is by no means uniform, His relation to Berkeley has to be teased out, for the British idealist is not often mentioned by the neoclassical metaphysician.

11The latter comments occur in the context of the chapter on the «bifurcation of nature, but it is clear that Whitehead (at this point in time) holds the idealists responsible for this bifurcation, along with reductionists like Newton and dualists like Locke, because all bog down on the alleged difference, and the subsequent question of the relation between, nature and mind, rather than developing a pure concept of nature in itself.

But many idealists felt that the United States should play its proper role in the world, for example, by encouraging democracy everywhere.

Surely it is not incoherent for us to hypothesize a third alternative to the idealist and the materialist ones.

Whitehead's connection with his idealist predecessors in the British tradition is easy enough to see, for he too defines his own problematic in the general terms of a nature - spirit dichotomy (SMW 119, 194).

When Marcion, the greatest of the second - century Christian dualists, insisted that the world was so fundamentally evil that the Creator God of the Old Testament, who was responsible for so immense a debacle, could only be a morally defective being, he was not speaking as some disillusioned idealist: rather, he was reflecting the hard, unsentimental realism of his time.

But at the same time, rightly enough, it would be insisted that Whitehead's immediate experience can not be conflated with Bradley's; for in Whitehead, immediate experience operates as foundational only within the limited area of animal or human cognition and can not, as in Bradley's idealist metaphysic, be identified with the substratum itself.

It was a friendly letter, but one attempting to turn Luther into a quiet, optimistic, scholarly reformer, rather than the distraught theologian - poet, the small - town idealist the anxious pastor torn with concern for those misled, the cultured and uncultured alike, by wrong - headed institutional religion.

Soon, however, «Fight for Right» fell apart as divisions between idealists and jingoists came to the surface.