Not exact matches
Richard Dawkins merely states in unvarnished
form doctrines that other scientific metaphysicians take for granted: In the beginning were the particles and the impersonal laws of physics; life evolved
by a mindless, non-teleological process in which God played no part; and human beings are just another animal species.
However, he does not relinquish his basic
doctrine that time is in nature and while allowing time to have formal aspects
by abstraction, he does not equate it with a lifeless
form (MT 127).
But if he and Polanyi are right about nihilism (Polanyi's «empty self - assertion») being at the heart of the mentality of a culture dominated
by Scientific Positivism then its occurrence is obviously not dependent on the specific
form of the
doctrine, be it Marxist, Fascist or whatever, in which it is expressed.
The rapid rise and spread of Communism must be accepted
by Christians as the most seriously challenging deviant
form of the Judeo - Christian heritage, just as, in the eighth century, the rise of Islam came about because of the tendency for Christian Trinitarian
doctrine to revert to polytheism, adding weight to Mohammed's call for a pure monotheism.
All religions - that is, belief systems delineated
by scriptures,
doctrines or dogmas that posit some
form of deity or deities - are the work of man and all are equally absurd.
He recognized that liberalism, as a set of
doctrines of political morality, could not rest upon, or be defended
by appeal to, any
form of religious or ethical skepticism, subjectivism, or relativism.
As far as the various
forms of intellectual expression such as myth and
doctrine are concerned, we may notice two different effects: they might well increase the feeling of solidarity of those bound
by them, but they may also act divisively.
He elaborates on this
doctrine in his article, «
Form and Actuality»: «The objectification of actualities... is effected by f
Form and Actuality»: «The objectification of actualities... is effected
by formform.
[Dennett's] limited and superficial book reads like a caricature of a caricature - for if Richard Dawkins has trivialized Darwin's richness
by adhering to the strictest
form of adaptationist argument in a maximally reductionist mode, then Dennett, as Dawkins» publicist, manages to convert an already vitiated and improbable account into an even more simplistic and uncompromising
doctrine.
In his address at the solemn opening of the Council, Blessed John XXXIII explained exactly what he meant
by this term: «That which most interests the Council is that the sacreddeposit of Christian
doctrine be guarded and taught in a more efficient
form.»
In spite of this terrifying diversity of beliefs, it is the present writer's conviction — and this is shared
by many students of the history of Christian thought — that there is a fairly clear central core of belief which
forms both the original Christian message and the continuing main source of inspiration and
doctrine throughout Christian history.
In other words, the teaching that the death of Christ was (a) for sin and (b) in accordance with the scriptures was derived
by both Mark and Paul from the primitive church; the
doctrine of the Atonement is not Paul's unique and distinctive contribution to Christian thought, for it is really pre-Pauline; further, it is not at all the central, cardinal
doctrine in «Paulinism,» but a subsidiary one; (Indeed, it is a component one — it
forms part of the
doctrine of the new creation in Christ) finally, the conception of the way in which Christ's death becomes effective, as Paul conceived it, is peculiar to Paul and finds no trace in Mark or indeed elsewhere in the New Testament (Save in passages demonstrable dependent on Paul)-- Paul thinks of it as a conquest of the demonic powers in the very hour of their greatest aggression and apparent triumph.
But in exoteric Buddhist teaching and esoteric Buddhist tantra prior to Hui - kuo and Kukai, the Dharmakaya is ultimate reality, beyond names and
forms, utterly beyond verbal capture
by doctrines, while yet the foundational source of all Buddhist thought and practice.
But the church was wrong when it drew out of this a
doctrine of the divine right of kings, as the church would be wrong today in sanctifying the American
form of government as the only one mandated
by God.
Whitehead's
doctrine of temporal atomicity allows the two
forms of causation to be complementary
by assigning them to different phases of an actual occasion.
By an opaque concept of revelation, 1 mean that familiar amalgamation of three levels of language in one form of traditional teaching about revelation: first, the level of the confession of faith where the lex credendi is not separated from the lex orandi; second, the level of ecclesial dogma where a historic community interprets for itself and for others the understanding of faith specific to its tradition; and third, the body of doctrines imposed by the magisterium as the rule of orthodox
By an opaque concept of revelation, 1 mean that familiar amalgamation of three levels of language in one
form of traditional teaching about revelation: first, the level of the confession of faith where the lex credendi is not separated from the lex orandi; second, the level of ecclesial dogma where a historic community interprets for itself and for others the understanding of faith specific to its tradition; and third, the body of
doctrines imposed
by the magisterium as the rule of orthodox
by the magisterium as the rule of orthodoxy.
Even those who have remained most faithful to the
doctrine have modified some of the cruder
forms of the «second blessing» theology
by reaffirmation of the more subtle classical Wesleyanism, with its themes of growth and process in sanctification.
In summary, extending Whitehead's
doctrine of eternal objects to include the idea that they
form a dense continuum seems to raise at least two problems: (1) it requires that God consciously prehend a nondenumerable multitude of propositions regarding every past actual occasion and (2) it requires either that a new concrescence choose its subjective aim from a nondenumerable multitude of alternatives or that this multitude somehow be restricted before all these alternatives are prehended
by the occasion.
Every philosopher believes, and attempts to prove, that his evidence derives from experience — whether that of God, of common sense, of Socrates, or his own; thus Plato, for example, grounds his Theory of
Forms in his
doctrine of recollection, a universal experience, universally forgotten (except perhaps
by Socrates).
The nearest approaches have been in the controversy aroused
by Eamon Duffy's work on the English Reformation, and in the continuing efforts of the Church of England to develop its Anglican identity in dialogue with the
forms,
doctrines and biographies of previous periods.
The notion that morality applies to individuals and not to governments is completely contrary to a central
doctrine of Reformed theology which is endorsed, in varying
forms,
by other Christian traditions as well: that Jesus Christ is the Lord not just of the church, nor of a special sphere of religious activity, but of all of the natural and human world.
Further, the section of the Jews who took the lead in promoting the belief in the future resurrection of the dead were called the Pharisees, and one of the theories about the origin of this name traces it to the Aramaic
form of «Persians», and suggests that it was a nickname applied
by the Sadducees to those Jews who showed a willingness to introduce Persian
doctrines into Judaism.
In 1965, he published his most famous book, at once classic and immediately consequential as a study in the development of
doctrine: Contraception: A History of Its Treatment
by the Catholic Theologians and Canonists — 533 pages of dazzling historical research, unpretentious erudition, and contextual analysis that concluded
by offering reasons why the papal magisterium could and should support some
forms of contraception for married couples.
Jim Crow was a localized
form of state - sponsored oppression that was, at the time illegal based on federal law but allowed to continue
by apathetic and politically expedient federal authorities under the guise of furthering a
doctrine of «states rights»; the same euphemism for slavery the southern plantation owning oligarchs used to rationalize secession and trick the poor white southerners to fight a war and die in the millions.
He was responsible for a
form of «Traumatic Realism», in stark contrast to the Soviet Realist
doctrine that had been declared in Poland in 1949 which was rejected soon after
by Wróblewski.
As I discussed in my last book, The Shock
Doctrine, over the past four decades corporate interests have systematically exploited these various
forms of crisis to ram through policies that enrich a small elite —
by lifting regulations, cutting social spending, and forcing large - scale privatizations of the public sphere.
That is why it is a sick
doctrine held
by the socially and mentally challenged, a
form of dismature collective insanity.
As Justice Stratas put it to the attendees, should Canada ever be gripped
by some
form of threat or disorder, leading the government to abridge the civil liberties of many Canadians, do we want the judge deciding the constitutionality of the government's action to be able to turn to a body of constitutional law «based on fundamental principles, consistently applied over decades» — in other words, «settled legal
doctrine» — or do we want the judge deciding the issue based upon «her or his own worldview?»
The Court of Appeal found that the trial judge made an error of law
by ignoring the legal
doctrine that an agreement that is signed in counterparts
forms a binding agreement as demonstrated in Foley v R., [2000] 4 CTC 2016 (TCC).1
«Lawyers who send documents in electronic
form to opposing counsel have a duty to exercise reasonable care to ensure that metadata containing confidential information protected
by the attorney client privilege and the work product
doctrine is not disclosed during the transmission process.»
The «last straw»
doctrine in constructive dismissal cases allows a claimant to rely on the totality of an employer's acts, even though earlier breaches
by the employer may have been affirmed, so long as the final act
forms part of a series.
(f) At the time of the hearing before me, the KRG was unable to muster any authority in its favour at all as to the application of the
doctrine in its absolute or more modern restrictive
form, other than part of a chapter of a 2009 textbook on the Civil Procedure Law written
by Professor Turky.
In Canada the creative tension between the rule of law and democracy — constitutional principles recognised
by the Supreme Court of Canada [1]-- provides a crucible in which judicial review
doctrine is
formed.
The General Assembly, Guided
by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed
by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all
doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all
forms of discrimination and oppression wherever they occur, Convinced that control
by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples,
by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,