Sentences with phrase «in classical philosophy»

«The art of verdancy, or greenery, presents an idealized view of nature in perfect harmony, a metaphor that premodern Christians equated with paradise in heaven but which also aligned with renewed interests in classical philosophy and developments in science at the time,» explains Bryan C. Keene, assistant curator of manuscripts and co-curator of the exhibition.

In classical philosophy it is possible to understand how a form is present in a human being without distorting or destroying his humanity, but it is unintelligible how one substance can enter into another without displacing some part of that other substance.

Not exact matches

But then again, the father of classical economics, Adam Smith, wasn't an «economist» (as «economics» wasn't a distinct academic field in his times) but a professor of moral philosophy at Glasgow University.

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.

There is, as I see it, a paradigm shift taking place in contemporary Roman Catholic theology away from the classical worldview of Thomas Aquinas and other scholastic thinkers in which the philosophy of Aristotle plays such an important role to a more interpersonal approach to the God - world relationship in which God is thought to be constantly interacting with creatures in the establishment of the Kingdom of God on earth.

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.

But the underlying philosophy of personality in classical behaviorism is partial and therefore, by itself, an incomplete understanding of human beings.

For him, classical theism, as found in the scholastics and in modern philosophy down to Kant, was neither biblical nor intelligently modern.

What it proposes is akin to the existentialist search for radical freedom for man, and the acceptance of the risks of being; but process philosophy is closer than existentialism to the classical philosophies in its search for an intelligible metaphysics.

The Fathers of the church, who shaped the classical creeds, thought in the categories of Greek or Hellenistic philosophy.

Instead, we have two competing research programs, each with its own fundamental intuitions and program of inquiry to pursue, as in Imre Lakatos's philosophy of science.15 Only «over the long haul» can we judge which will be more progressive more able to handle the classical challenges raised by the entire history of metaphysics, by dialogue with existing religions (Christian and otherwise), and by the experience of contemporary religious believers.

One of the difficulties encountered by many young Filipinos who had been trained in Western classical philosophy (which until recently was practically the only kind of philosophical training that was available in the Philippines) was the inadequacy of such a mode of thinking to articulate fully our experience as an Asian people.

Whitehead, another mathematician - physicist - philosopher, had a similar view Thus our theological scheme is no longer as seriously at odds with science or the philosophy of science as it was in the days of classical or Newtonian physics.

Hartshorne attributes this consistent violation of the principle of dual transcendence to the fact that classical theism has placed too much faith in Greek philosophy, and to a Western prejudice according to which absolute independence along with the power to the cause of events is regarded as a superior attribute while relativity and the capacity to be an effect is mistakenly regarded as an inferior attribute.»

Hick, John, Headnote and Appendix, Classical and Contemporary Readings in the Philosophy of Religion, Second Edition, ed.

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

Tillich, Paul, «Two Types of Philosophy of Religion,» Classical and Contemporary Readings in the Philosophy of Religion.

But that objection to historicist conservatism was raised, as Muller notes, by Leo Strauss, certainly a conservative thinker, at least in the sense that classical political philosophy is a major source of modern conservatism.

Patriarchy as a sociopolitical graduated male pyramid of systemic dominations and subordinations found its classical articulation in Aristotelian philosophy, which restricts full citizenship to Greek propertied, freeborn, male heads of households.

But there was another tradition of political thought also beginning to seep into the American colonies in the early 18th century, one related to Calvinist theology and classical philosophy in curious patterns of attraction and repulsion.

We may not be happy with the particular fashion in which this conviction was expressed in the several classical formulations; we may seek for and hope to find a way of stating this conviction which does not depend upon the philosophy of ancient Greek thinkers.

Saying the European renaisance was BECAUSE of arab influence might be exagerating the case a bit, but what is true is they generally came into contact with classical greek philosophy through Arab translations because in Europe most of the copies of those texts had been lost.

In his article «Analysis and Cultural Lag in Philosophy» (1), Hartshorne notes that Whitehead is one of few modem philosophers, particularly in the Anglo - Saxon tradition, who have taken seriously and even adopted many tenets of classical philosophIn his article «Analysis and Cultural Lag in Philosophy» (1), Hartshorne notes that Whitehead is one of few modem philosophers, particularly in the Anglo - Saxon tradition, who have taken seriously and even adopted many tenets of classical philosophin Philosophy» (1), Hartshorne notes that Whitehead is one of few modem philosophers, particularly in the Anglo - Saxon tradition, who have taken seriously and even adopted many tenets of classical pPhilosophy» (1), Hartshorne notes that Whitehead is one of few modem philosophers, particularly in the Anglo - Saxon tradition, who have taken seriously and even adopted many tenets of classical philosophin the Anglo - Saxon tradition, who have taken seriously and even adopted many tenets of classical philosophyphilosophy.

But in Beyond Humanism and elsewhere he expresses the idea that the new conception of God is not only philosophically superior to that of classical philosophies and theologies, it is also theologically and religiously more adequate in that it is much more compatible with the Biblical idea of God as love.

In addition to the priority of experience in process philosophy, many feminists have noted the importance of Whitehead» s attempt to overcome classical dualismIn addition to the priority of experience in process philosophy, many feminists have noted the importance of Whitehead» s attempt to overcome classical dualismin process philosophy, many feminists have noted the importance of Whitehead» s attempt to overcome classical dualisms.

On the tension in Hartshorne's thought between classical and contemporary liberalism, see Randall Morris, Process Philosophy and Political Ideology (Albany: State University of New York Press, 1991).

Russian religious thought of the nineteenth and twentieth centuries was also very sensitive about the crisis of classical philosophy; quite strong in the criticism of its errors, but aspiring to work out its own organic vision of the world, it was not inclined to unite science with philosophy and theology.

So far from being the God of classical philosophy, who is in no way related to others and whose sole object of experience is self, the God of Christian scripture as well as of the Hebrew patriarchs is consistently represented as the supremely relative one, who is related to all others as well as to self by the unique experiences of creation and redemption.

Provided this judgment is taken as it should be, not as formulating a timeless principle, but as relative to the classical philosophy that Pascal clearly had in mind in making it, it can claim the full support of contemporary historical, including biblical, theology.

In this regard, Hartshorne remains fully consistent with the other principles of process philosophy and abandons entirely the «substance» theory of the human soul or self as held by Plato, Augustine, Kant and other classical Western metaphysicians.

gave rise to the Hindu Upanishads and to Buddhism in India, to the religions of Lao - Tzu and Confucius in China, to the eschatological ideas of Zoroaster in Persia, to the classical biblical prophets in Israel and Judah, and to the philosophy of Socrates, Plato, and Aristotle in the Greek world.

Whitehead's importance lies in the prospects of a mediation between classical and contemporary philosophy, between philosophy and science.

Whitehead's importance lies in the prospects of a mediation between classical and contemporary philosophy and between philosophy.

As Ole Bjerg points out in Making Money, a recent excursion into the philosophy of money, the classical theory leaves some puzzles in its wake.

Whereas classical philosophy grounded such laws in natures, but restricted their application insofar as matter introduces contingency, nineteenth - century physics subjected material realities to inviolable law.

In its entirety Whitehead's philosophy offers not only an original ontology, in the classical sense of the word of a theory of being, but includes also — as a critical basis of the former — an abundance of statements having to do with the genesis of ontological conceptIn its entirety Whitehead's philosophy offers not only an original ontology, in the classical sense of the word of a theory of being, but includes also — as a critical basis of the former — an abundance of statements having to do with the genesis of ontological conceptin the classical sense of the word of a theory of being, but includes also — as a critical basis of the former — an abundance of statements having to do with the genesis of ontological concepts.

Historians of philosophy can easily demonstrate how this Kantian distinction of an unavailable noumenal world from a vivid, but frothy, phenomenal one, is erected upon the distinction in classical physics between primary and secondary qualities.

Both the Analects and Mencius are translated by E. R. Hughes in Chinese Philosophy in Classical Times, an Everyman edition which has the advantage of including the writings of Taoism, of Mohism, and other writings Hughes found useful in his courses in Chinese thought, together with his introductory notes.

The author evolves a hermeneutics of Revelation by entering into a dialectic between the concept of biblical revelation as seen in various types of biblical discourse, and the concept of philosophical reason that engages classical and contemporary philosophy in their own categories.

Few thinkers can claim solid footing in two traditions; she was deeply grounded in three: classical philosophy (particularly....

An issue which surfaces again and again in our Louvain - discussions is the relationship between Whitehead and classical philosophy.

Theologians have had to go through a dizzying series of contortions in an often futile effort to implant a vital theology of incarnation into imaginations shaped in the context of Western classical philosophies of God.

In the classical approaches of the past as well as in the continuation of those traditions in present times, philosophy has taken a prominent place as the science most congenial to theological enterprisIn the classical approaches of the past as well as in the continuation of those traditions in present times, philosophy has taken a prominent place as the science most congenial to theological enterprisin the continuation of those traditions in present times, philosophy has taken a prominent place as the science most congenial to theological enterprisin present times, philosophy has taken a prominent place as the science most congenial to theological enterprise.

In his latest book, first published in France in 1995, Hadot surveys with care the great schools of classical thought» Platonism, Aristotelianism >, Cynicism, Epicureanism, Stoicism, and Skepticism» and argues that they share not only a drive to offer rational explanations of the world but also a conception of philosophy profoundly different from the way that discipline currently understands itselIn his latest book, first published in France in 1995, Hadot surveys with care the great schools of classical thought» Platonism, Aristotelianism >, Cynicism, Epicureanism, Stoicism, and Skepticism» and argues that they share not only a drive to offer rational explanations of the world but also a conception of philosophy profoundly different from the way that discipline currently understands itselin France in 1995, Hadot surveys with care the great schools of classical thought» Platonism, Aristotelianism >, Cynicism, Epicureanism, Stoicism, and Skepticism» and argues that they share not only a drive to offer rational explanations of the world but also a conception of philosophy profoundly different from the way that discipline currently understands itselin 1995, Hadot surveys with care the great schools of classical thought» Platonism, Aristotelianism >, Cynicism, Epicureanism, Stoicism, and Skepticism» and argues that they share not only a drive to offer rational explanations of the world but also a conception of philosophy profoundly different from the way that discipline currently understands itself.

He deliberately sets his «neoclassical metaphysics» in opposition and contrast to the heretofore dominant «classical» metaphysics of Western philosophy.

The classical Christian synthesis of the power of God and the love of God — forged in those formative years of contact with Greek philosophy, hammered out by Augustine and Aquinas and other giants of Christian thought, fractured by the critiques of Dostoyevsky and Nietzsche and their comrades in intellectual arms — was smashed to pieces by the overwhelming human devastation that was the Holocaust.

He knew that «until recently nearly all writers have been soaked in classical and renaissance literature,» with the result that they have tended to ignore philosophy and science.

There is no need to recall Haeckel's blasphemy about a gaseous vertebrate: suffice it to remind ourselves of the classical tradition of religious philosophy with its insistence that God can not be defined except in negatives — apoios, without quality, the ontos on, the thelon, (See Philo.

In addition, when exposed to such hoary doctrines of some classical Eastern religions and philosophies as that of the fundamental unreality or illusory character of the entire material world and that of the all - encompassing reality of God, the average Westerner can only respond with astonishment and incredulity.

«All that horrible long night», he says, «I walked along the rows of dying men, and much of my German classical philosophy broke down that night - the belief that man could master cognitively the essence of his being, the belief in the identity of essence and.