Sentences with phrase «in philosophy of the nature»

Essays in the Philosophy of Nature [Chicago: Willett, Clark & Company, 1937].

Even though Whitehead seems to have developed his Categories in response to issues in the philosophy of nature, still nothing in reality can be an exception to the Categories, especially the Category of Categories, so how does the Category of the Ultimate intersect with Whitehead's theism?

Beyond Humanism: Essays in the Philosophy of Nature.

He specializes in the philosophy of nature and the problem of freedom.

These lectures are largely consonant with the philosophy of events that Whitehead had already developed in his philosophy of nature.

There one also finds Whitehead's comments on Principia Mathematica, which should be compared with the no less interesting remarks by Bertrand Russell on Whitehead's labors in the philosophy of nature («Logical Atoniism,» in Logical Positivism [ed.

BH — Beyond Humanism: Essays in the Philosophy of Nature.

Although they rejected the particular Aristotelian doctrines, they gained from their detailed study of Aristotle a singularly good grasp of the fundamental issues involved in the philosophy of nature.

However, as in the seventeenth century the various later theories were not produced independently of each other but came to be developed by working through, and in divergence from, the first great attempt at a philosophical structure built upon a profound insight into the problems at issue, namely, that of Descartes, so in our time the new efforts which are required in the philosophy of nature will need to come to terms with the pioneering work of Whitehead.

In the sixteenth century there occurred a considerable expansion of interest, especially among medical men who were leading scientists and thinkers of the day, in the philosophy of nature, which led to the momentous developments of the seventeenth century.

Charles Hartshorne, Beyond Humanism: Essays in the Philosophy of Nature (Chicago.

On the other hand, natural science — and the recognition of this fundamental truth would be the first step toward wisdom in the philosophy of nature — would have to proceed from a «radically untidy, ill - adjusted character of the fields of actual experience» (OT 110; cf. SMW, chapter 1).

Director of Edition — NGO President at «Education for Life» — PhD in Creation of Knowledge by the Federal University of Bahia (Brazil)-- PhD in Philosophy of the Nature by the University of Salamanca (Spain)-- Master Degree in Sociology of Education by the University of Seville (Spain)-- B. A. in History by the University of Valencia -LSB-...]

Not exact matches

Emphasizing the Pythagorean proportions of musical temperament and the calendrical regularities of the sun, moon and planets, classical philosophy used these key ratios of nature as an analogue for shaping order in society's basic proportions.

Hume was a prodigy and published his system of philosophy while in his mid-twenties in the form of A Treatise of Human Nature.

And just so you know, I haven't yet tackled your important «Locke's Law of Nature» essay in that great Natural Rights Individualism and Progressivism in American Political Philosophy essay volume that came out last year.

She specializes in philosophy of religion and is the editor of Concepts of the Ultimate: Philosophical Perspectives on the Nature of the Divine.

The emphasis on actual entities and prehensions obscures the significance of time in Whitehead's later philosophy, although it was through the development of the study of time in nature that his final position was reached.

Rather because it excludes faith it also excludes philosophical reason, thereby deciding all ultimate questions in advance on the basis of a liberal philosophy of nature and reason so ubiquitous as to be invisible.

This does not mean that Whitehead abandoned the temporal continuity expressed in the infinite divisibility of events in the writings on the philosophy of nature, but rather that this infinite divisibility was relegated to the domain of the potential in terms of the extensive continuum.

In terms of Whitehead's total philosophy the move toward a temporal nature of God seems easy enough, but it was such a novel departure from traditional Western classical theism that it is no wonder that Whitehead was so long blind to these possibilities.

In fact, Whitehead's doctrine of the causal immanence of the past in the present provides for the kind of mutual «acting on» and «relating» that Leclerc's own reflections on the philosophy of nature lead him to demand (The Nature of Physical Existence, p. 309In fact, Whitehead's doctrine of the causal immanence of the past in the present provides for the kind of mutual «acting on» and «relating» that Leclerc's own reflections on the philosophy of nature lead him to demand (The Nature of Physical Existence, p. 309in the present provides for the kind of mutual «acting on» and «relating» that Leclerc's own reflections on the philosophy of nature lead him to demand (The Nature of Physical Existence, p.nature lead him to demand (The Nature of Physical Existence, p.Nature of Physical Existence, p. 309).

These include: the feeling of deep trust and at - homeness inside oneself, with others, and in the universe; a fundamental respect for self, others, and nature; the ability and the inclination to give and receive love; a lively awareness of the wonder of the commonplace — awe in the presence of a new baby, a sunset, a friendship; a philosophy of life that makes sense and guides decisions toward responsible behavior; a dedication with enthusiasm to the larger good of persons and society.

The early Christians were Jewish in their conception of the interior nature of man and they never became anything else until they fell under the influence of Greek philosophy.

The major contribution of interpersonal psychology to a comprehensive philosophy of human nature is that what a person becomes is decisively influenced by his relationships with other persons — chiefly those in his family in the first few years of life.

Similarities of development, part of, or parallel to the processes discovered in biology, are now recognised in all branches of empirical science, and have justifiably resulted in the universal acceptance by the intelligentsia of all countries of evolutionary philosophies of matter and of the nature of living beings.

In redefining marriage and the family, the state not only embarks on an unprecedented expansion of its powers into realms heretofore considered prior to or outside its reach, and not only does it usurp functions and prerogatives once performed by intermediary associations within civil society, it also exercises these powers by tacitly redefining what the human being is and committing the nation to a decidedly post-Christian (and ultimately post-human) anthropology and philosophy of nature.

If the nature of horseness is a static constant, as it seems to befor St Thomas and Aristotle, the question arises: can this philosophy really give an adequate account of the continuum of development in life forms that lies at the heart of the theory of evolution?

This reduction of the nature of modern scientific methodology is hard to maintain in the light of most contemporary philosophy of science, as Stephen Barr for instance has shown in this magazine.

``... the future of Christian philosophy will therefore depend on the existence or absence of theologians equipped with scientific training, no doubt limited but genuine and, within its own limits, sufficient for them to follow with understanding such lofty dialogues not only in mathematics and physics but also in biology and wherever the knowledge of nature reaches the level of demonstration.»

In the next chapter we shall examine the specific ideas of process philosophy with respect to the nature of love.

Cf. also Dorothy Emmet, The Nature of Metaphysical Thinking (Macmillan, 1945), and Function, Purpose and Powers (Macmillan, 1958); Susanne Langer, Philosophy in a New Key (Harvard University Press, 1958).

Second, if our knowledge of God is based exclusively on the history of Jesus Christ and not on pre-Christian philosophies, then the human attributes of Christ in time also tell us what God is in his very nature and being as God.

(3) Part of the attraction of Whitehead's philosophy was its strongly empirical character, especially, I think, in Concept of Nature and parts of Process and Reality.

The idea then current was that astronomy is a branch of mathematics devoted to calculating where and when things appear in the sky, whereas it was the job of «philosophy» (as science was then called) to explain the nature and causes of things.

But a Christian reading of process - philosophy could very well make its own the words of the Psalmist, «God maketh even the wrath of man» — and the maladjustment and failure in nature too, we might add — «to turn to his praise» — which is to say, to be mysteriously transmuted into opportunities and occasions for the realization of possible goods.

«Whitehead's Philosophy and Some General Notions of Physics and Biology,» in John B. Cobb, Jr., and David Ray Griffin, eds., Mind in Nature.

The philosophy of natural rights is by its nature optimistic — as even Prof. Smolin concedes at one point in his review, contradicting himself.

Aeterni Patris insists that a sound philosophy is needed «in order that sacred theology may receive and assume the nature, form, and genius of a true science.»

Whereas the first approach pictures Whitehead's philosophical interests as developing in a linear manner — from mathematics, to nature philosophy, and finally to metaphysics, Mays uses the analogy of a spiral (RW 237, 259; of PW 20/15).

MN — David Ray Griffin, «Whitehead's Philosophy and Some General Notions of Physics and Biology,» Mind in Nature: Essays on the Interface of Science and Philosophy, edited by John B. Cobb, Jr., and David Ray Griffin.

Ontology in philosophy is «the branch of metaphysics that deals with the nature of Being.»

From the speculative endeavor of «On Mathematical Concepts of the Material World» (1906) in which Whitehead was showing how one could construct alternative concepts of the physical world, i.e., cosmologies, he moves into his nature philosophy in which his speculative work is infused with empirical studies.

Stapledon concretizes his criticism of the classical dualism in most philosophies by employing a cosmology strikingly Whiteheadian in nature.

Burtchaell writes out of a Roman Catholic tradition that sees Christ as a supernatural fulfillment of the aspirations of culture, in the same way that grace is seen as perfecting nature and theology as perfecting philosophy.

His philosophy of nature has been antiquated, in great part, by the swift progress, of natural science since the Renaissance.

BH Beyond Humanism: Essays in the New Philosophy of Nature.

Originally being was Whitehead's inclusive category for every event considered in the earlier philosophy of nature.

Certainly one of the reasons for the neglect of both thinkers among English language philosophers has been that they have not played the role which Russell and Wittgenstein did in generating so - called analytical philosophy (a philosophical style inimical, upon the whole, to attempts to theorize about the nature of the universe in general.

His doctrine of eternal objects in both his earlier and later philosophy can be understood as a description of the ontological nature of pure logic and mathematics (EWP 14 - 28).