Sentences with phrase «human rationality as»

Believing in human rationality as your god is like believing in Zippy the Pinhead.

Not exact matches

Faith as underlying rationality: In this view, all human knowledge and reason is seen as dependent on faith: faith in our senses, faith in our reason, faith in our memories, and faith in the accounts of events we receive from others.

They are tangible evidence of the special forms of rationality that characterize a certain human group, as contrasted with the products and processes of reason that apply universally.

So the knowledge imparted was at different levels, - technical rationality, critical rationality to evaluate ends, universal human values, and the humanism of the person of Jesus - but with search for the unity of their inter-relationship realized in the renewal of personal and community life as the ultimate goal.

It was through this Logos theology, as refined by Augustine, that Nash claimed a connection between human rationality, a rational world, and God.

The special logic of this theory, after all, is that the Christian philosopher — having surmounted the «aesthetic,» «ethical,» and even in a sense «religious» stages of human existence — is uniquely able to enact a return, back to the things of earth, back to finitude, back to the aesthetic; having found the highest rationality of being in God's kenosis — His self - outpouring — in the Incarnation, the Christian philosopher is reconciled to the particularity of flesh and form, recognizes all of creation as a purely gratuitous gift of a God of infinite love, and is able to rejoice in the levity of a world created and redeemed purely out of God's «pleasure.»

Nevertheless, no one today can regard it as the product of a perfectly neutral and universal human rationality.

But the description of man as a rational or intellectual animal, familiar in the Middle Ages, is dangerous unless full recognition is also given to the feeling - tones which are as much a part of human existence as is human rationality.

Now, Gudorf contends, present inroads on this tradition insist that: «1) bodily experience can reveal the divine, 2) affectivity is as essential as rationality to true Christian love, 3) Christian love exists not to bind autonomous selves, but as the proper form of connection between beings who become human persons in relation, and 4) the experience of bodily pleasure is important in creating the ability to trust and love others, including God.»

Arguments that ground our dignity as humans in our capacities exclude those human beings who have either never possessed such rationality, or who have lost it (for example, through degenerative conditions) and have no chance to acquire it again.

while the Aristotelian worldview conceiving the reality as existing within the purview of human rationality in a synthetic framework of form and essence made the rational epistemology possible.

The spiritual vision of modernity as we know it in ideology and practice has emphasized three aspects of realty, namely progress through differentiation and autonomy of individuality; the concept of the world as history moving towards the Future through the creativity of human rationality; and the ethos of secularism as the basis of social ordering.

As it says «the economists» most basic problem is anthropological», in other words the subject is based upon a narrow and restrictive concept of rationality which ignores the richness of human relations in favour of an obsolete utilitarianism.

At Regensburg he speaks of the holistic, formal, «intrinsic rationality» of the object of human knowing, «the mathematical structure of matter», as a «presupposition]».

Today Roman Catholic philosophy and Protestant Modernism affirm rationality as a high value in human life.

«Intellectual intuition» and «reason» are strictly separated, and only human capacities for critical, disciplined, orderly problem solving in the framework of research agendas, or other situations approximating such research agendas, count as «rationality.»

Tolkien and Eliot paint a picture of the artist as co-creator with God whose Word indwells creation and the structure of human rationality.

The state is the climactic moment in Hegel's philosophy of objective Spirit and his Philosophy of Right.14 Rationality and freedom both achieve their peak within the concrete structures of human society in the state, which exists as a result of the actions of individual finite spirits and is in virtue of this the result of the movement of the Spirit in history.

Hence material reality is intelligible even as its intelligibilitytranscends human rationality.

The primary characteristics of any self - creative beings — and we must suppose that this holds pre-eminently for human beings — are freedom, transience, and novel purpose... The denial of rationality as the primary character of experience involves the denial of principles as external sources of order and thus entails the consequence that each aesthetic event will constitute its own source of order and novelty.

But he seemingly fails to draw the consequence that Dewey, for example, would have drawn: that «technological rationality,» as a modality of human thought, can not itself be fully understood without recourse to aesthetic and valuational concepts.

Newbigin's contention, with which I wholeheartedly agree, is that «a standpoint outside the real human situation of knowing subjects» is not available to us, and consequently Christianity is always received and transmitted within existing particular structures of life and thought, as is also the case with the tradition of scientific rationality.

But does not this idea of the ultimate development and expression of technological rationality suggest a future in which human beings, as well as the natural environment, will be subject to complete «rational» control in the name of «efficiency,» the future of Brave New World if not of 1984?

Derrida's project questions the order of both language and rationality by denying the philosophical presumption that language reflects and conforms to the rational order of some external reality apart from human interpretive activity According to Derrida, Rousseau's condemnation of writing as the destruction of presence reveals language's inability to seize presence (OG 141).

For example, if man were defined as essentially a rational animal, rationality could not admit of degrees, and «more» of it would not constitute a norm or an ideal, without entailing that some human beings are less «human» than others.

Seems there is some intelligence / rationality threshold in the human species, though, when so many prefer independently provable as wrong in fact beliefs to understanding.