Sentences with phrase «from dualistic»

He introduces a change of direction in his theoretical development, which distances him from the dualistic modes of thought of the Continental tradition and from the conventional common sense feeling of plausibility.

AND And teaches us to say yes And allows us to be both - and And keeps us from either - or And teaches us to be patient and long suffering And is willing to wait for insight and integration And keeps us from dualistic thinking And does not divide the field of the moment And helps us to live in the always imperfect now And keeps us inclusive and compassionate toward everything And demands that our contemplation become action And insists that our action is also contemplative And heals our racism, our sexism, heterosexism, and our classism And keeps us from the false choice of liberal or conservative And allows us to critique both sides of things And allows us to enjoy both sides of things And is far beyond any one nation or political party And helps us face and accept our own dark side And allows us to ask for forgiveness and to apologize And is the mystery of paradox in all things And is the way of mercy And makes daily, practical love possible And does not trust love if it is not also justice And does not trust justice if it is not also love And is far beyond my religion versus your religion And allows us to be both distinct and yet united And is the very Mystery of Trinity

But once science uncovered the pervasive lifelessness of the physical universe, and pointed out how precariously infinitesimal is the quantity of life and mind, then more dramatic consequences began to flow from our dualistic heritage.

Those who approach matters from a dualistic point of view often miss this commonality of long - term interest, seeing primarily the tensions.

Do you want to try to get away from dualistic thinking and embrace more both / and in your life?

But for that matter, I do not quite accept the «atheism» of Marx or of the death - of - God theologians for the very same reason, namely, that their counter-arguments against traditional theism also take their point of departure from the dualistic framework.

Not exact matches

Yet for us this epistemological dimension of the redemption is not from the supposedly «incurably» dualistic nature of human knowing but from stubbornly dualistic theories of human knowing which over the millennia of their influence have whittled away wonder.

From a Whiteheadian perspective, this effort to draw a line is a continuation of untenable dualistic habits of mind.

Now, from the very sketchy review made of thought on God, we observe that they all stem from the same dualistic tradition.

And don't forget the Persian Empire ruled Palestine from 500 something BC to Alexander around 330 BC with their dualistic religion Zoroastrianism, withe their God and bad (satan - Angra mainyu) gods with angels and Sun / Son Mithras, the haloed one, retaining influence in the area years after they were chased out.

Rendering mentality a universal category of reality sounds strange when viewed from the perspective of our dualistic heritage and from that of the conventional materialistic view of physical reality.

It is our duty to critique the dualistic theory and oppose the practices that follow from it.

I am led to great appreciation for the subtle ways in which Pure Land Buddhism both distinguishes the other power from self power and also avoids a dualistic juxtaposition.

This division is obviously rooted in the dualistic expulsion of experience from nature.

Now the dualistic sin of the Christian church, its original heresy, is that of resurrecting Jesus into the heavens with God in glory and the designation of the church as Christ's mystical body on earth.15 In actuality this doctrinal pronouncement represents a reversal of God's kenotic movement into humanity in Christ's flesh and in his death, for contrary to the spirit of kenotic incarnation, the church has become ever more sacredly apart from the profane, and the resurrected Savior ever more transcendent of the world.

And the supposed transformation is not compatible with a dualistic conception which assumes that psychic phenomena are «immaterial» and fundamentally different from material processes.

Such a stance must not be fragmentary or dualistic, separating and alienating the dimensions of the created order and human existence from one another.

If evolution is a fact and if the most basic meaning of evolution is that the complex forms of life emerge from the simple, how can the dualistic forms of evolutionary theory account for the emergence of the human mind from inert lifeless matter, the animate from the inanimate?

Victorian dualisms continue to be operative in a congregation if members separate church life from daily life.3 It is dualistic to believe that American culture is secular but church members are sacred, as if they do not live in «the world.»

At this point dualistic imagery which entered from foreign countries, especially from Persia, exercises its influence.

It lies in the dualistic alienation by which females are kept from claiming their assertiveness and males kept from claiming their vulnerability.

In truth ive found The divine to be unknowable, non dualistic and detached from our affairs so we can have free will...

Part of the problem is that the dualistic thinking that radically separates human beings from the physical world is deeply ingrained.

William A. Beardslee speaks from a different perspective than that of Theodore Runyon, but both raise the important question of the meaning of the dialectic of faith, just as both pose the question of whether my position is dialectical or dualistic.

But so too did the repressive authoritarianism of post-Tridentine Catholicism, the emergence of a Catholic ecclesiology inimical to true communitas by its overemphasis on clerical power and centralized authority, and the acceptance into Catholic theology, philosophy, and anthropology of a dualistic Cartesianism every bit as inimical to the medieval intellectual and moral synthesis (if such a thing can be said to have existed) as anything that emerged from Wittenberg or Geneva.

The evidence is less clear with respect to Bellah's claim that modern religion is principally characterized by a collapse of the dualistic worldview that distinguishes God from man, the supernatural from the natural, this world from a world beyond.

Along with dualistic mythology several developments in scientific thought since the seventeenth century have contributed to the exorcism of mind from nature: first, there is the cosmography of classical (Newtonian) physics picturing our world as composed of inanimate, unconscious bits of «matter» needing only the brute laws of inertia to explain their action; second, the Darwinian theory of evolution with its emphasis on chance, waste and the apparent «impersonality» of natural selection; third, the laws of thermodynamics (and particularly the second law) with the allied cosmological interpretation that our universe is running out of energy available to sustain life, evolution and human consciousness; fourth, the geological and astronomical disclosure of enormous tracts of apparently lifeless space and matter in the universe; fifth, the recent suggestions that life may be reducible to an inanimate chemical basis; and, finally, perhaps most shocking of all, the suspicion that mind may be explained exhaustively in terms of mindless brain chemistry.

The spirit of dualistic mythology separating subjectivity from objectivity continues to pressure us into the assumption that acts of consciousness are not part of the continuum of occurrences that constitute the world of nature.

As against all Manichean or dualistic philosophies, as also against all those religions which offer escape from the world into an ethereal realm of pure spirit, Christianity has denied that the world of things is evil.

In the pages that follow I shall give considerable attention to the way in which the dualistic separation of value from the universe has structured the whole question of science and religion.

And I think some understanding of dualistic mythology, philosophy and psychology may help explain the caesura of which Stace is speaking and the divorce of mind from nature that gives Klemke's ideas their essential structure.

Any absolutely clear line of demarcation that segregates our mental functioning from its cosmic matrix is purely arbitrary — indeed an illusion, a vestige of dualistic mythology.

We can mean simply that God does not separate himself from the darkness as he does in the dualistic schemes which linger on in Western spirituality.

The same dualistic myths that have made us feel exceptional have also led to our sense of alienation from nature and purpose.

The wide dissemination in the Near and Middle East at this time of dualistic faiths, the staple of that religious phenomenon loosely labeled Gnosticism, was another manifestation of the same malaise; while in Hellenism many suffered from a «sense of helplessness in the hands of fate» which made them «wonder whether it is possible to be at home in the world at all.»

Interestingly, the two illustrations the authors give of this — individualism and a dualistic view of human nature — come from the Enlightenment (cf 31 - 43).

If there was any common agenda for the twentieth - century biblical theology movement it was to sort out Greek from Hebraic, individualistic from communal, dualistic from holistic, and otherworldly from this - worldly elements in biblical thought.

Of course, this drift of subjectivity away from the cosmos, an alienation prepared for by ancient dualistic mythology, can not be mended by a restoration of pre-rational, naive consciousness.

To say otherwise is to revert back into a kind of dualistic gnosticism, and the history of such isolationism and retreat from all of God's creation (including all spheres of human endeavor) is very troubling.

Immaculate and extensive greensward, hedgerows, and neocolonial buildings carefully separating the college from its surrounding world — these bespeak an elitist, dualistic and static notion of truth, and they insinuate that notion into the lives of those who live there.

When you relate to your core this way, you create separation and suffering by shoring up the dualistic idea that you are separate from a part of yourself.

The word is drawn from the Ancient Greek word πλάσσω which means «to shape» and is used to refer to the interweaving of opposites or the process of moulding a dualistic object into unity through the power of the imagination.