Sentences with phrase «in philosophic»

In the philosophic framework of Eastern traditions, ego identity is an illusion and the goal of enlightenment is to transcend to a more universal nonlocal, nonmaterial identity.

After all, as Isaac Newton pointed out in his Principia, the notion «that one body may act upon another at a distance through a vacuum without the mediation of anything else, by and through which their action and force may be conveyed from one to another, is to me so great an absurdity that I believe no man who has in philosophic matters a competent faculty of thinking could ever fall into it.»

So rarely have men faced the full range of questions demanding answer if human freedom is to be affirmed, that in our day philosophers and their critics alike have declared that the idea of freedom is not capable of being expressed in philosophic terms.

The poem can be read as the story of young Lycius's loss of an erotic Utopia with an entrancing transmogrified serpent because of the jealous hostility of Lycius's mentor Appolonius, whose unanticipated appearance at the wedding «in philosophic gown» and «with eye severe» results in the vanishing of Lamia and the death of Lycius.

In all philosophic theory there is an ultimate which is actual in virtue of its accidents.

«In all philosophic theory there is an ultimate which is actual in virtue of its accidents» (Whitehead, Process 7).

Such claims lend support to the notion of primary imagination, as well as to the importance of secondary imagination in philosophic understanding, and both ideas are urged by Coleridge in Biographia Literaria, especially Chapter XII.

The real philosophic presupposition of the whole system seems to me to lie in the philosophic turning point proposed by Immanuel Kant.

Bhakti Hinduism is devotional Hinduism which finds salvation, not through works, as in the Vedas, not through knowledge, as in philosophic Hinduism, but in faith, love, loyalty or devotion to a personal divinity.

In the philosophic tradition it is the idealists rather than the naturalists who have made the fullest place for this insight into the essentially social character of human existence, though contemporary naturalism as in Mead, Dewey, and Wieman has achieved a similar perspective.

It is clear from Gunter's essay in this focus section, and from Bergson's work in Duration and Simultaneity that Bergson never underestimated the value of mathematical rigor in demonstration, in philosophic method, and in the achievement of knowledge (indeed, it was Spencer's lack of mathematical rigor that inspired Bergson to attack him, see Gunter, Bergson and the Evolution of Physics, 6).

The speculative dogmatic, being itself aware of this to a certain degree, has known no other way to help itself but by the maneuver, not very seemly in a philosophic science, of throwing out a detachment of asseverations at the point where a movement is being made.

Whitehead's use of assumptions dating back to Descartes and Locke in his account of perception leaves him vulnerable to the criticisms introduced by the revolution in philosophic method taking place at the time he was writing his major works, one in which the analysis of the functioning of language was replacing psychological introspection as the principal method for understanding human thought.

In the philosophic tradition of Thomas Aquinas, «natural law» is distinguished from divine law because its commands are accessible to human reason even in the absence of divine revelation.

In Religion in the Making, subtle but important changes have occurred in the understanding of these four elements in the philosophic system.

I'm not sure what you mean by not fearing death, but if you mean in a philosophic way, a true Christian has no fear of death.

Not exact matches

How such a spirit of sobriety expresses itself, not simply in literary or philosophic reading lists, but in platforms and party rhetoric that can resonate with 21st century Americans, I to a large degree leave to others (our Pete comes to mind), even if my turning here to the example of Solzhenitsyn reminds me that faith in God's promises will be necessary to sustain us in the quite possible event that even our grasping and steadfastly acting upon the «most precise» political prudence might yet fail to stop catastrophe.

In the preface to Creative Synthesis and Philosophic Method, Hartshorne celebrates «our English inheritance of critical caution and concern for clarity»; he seeks to learn more from Leibniz, «the most lucid metaphysician in the early modern period,» as well as from Bergson, Peirce, James, Dewey, and Whitehead, «five philosophers of process of great genius and immense knowledge of the intellectual and spiritual resources of this centurIn the preface to Creative Synthesis and Philosophic Method, Hartshorne celebrates «our English inheritance of critical caution and concern for clarity»; he seeks to learn more from Leibniz, «the most lucid metaphysician in the early modern period,» as well as from Bergson, Peirce, James, Dewey, and Whitehead, «five philosophers of process of great genius and immense knowledge of the intellectual and spiritual resources of this centurin the early modern period,» as well as from Bergson, Peirce, James, Dewey, and Whitehead, «five philosophers of process of great genius and immense knowledge of the intellectual and spiritual resources of this century.

He recognized the philosophic necessity for a universal substance, and in the philosophy of organism creativity plays this role He explained» «Creativity» is another rendering of the Aristotelian «matter» and of the modern «neutral stuff.»

It is so obvious that: a) those held in slavery were human beings (a biological category); b) all humans are by nature persons (a philosophic category), that is, beings with inviolable worth that ought never be treated as means to an end; and c) the evil practice of slavery was not a private matter - the whole community is harmed because we are all communal beings by nature, in solidarity with those who are treated unjustly.

In Chapter VI, we will consider whether his philosophic doctrine can illumine aspects of religious experience in relation to which he did not himself test iIn Chapter VI, we will consider whether his philosophic doctrine can illumine aspects of religious experience in relation to which he did not himself test iin relation to which he did not himself test it.

But how can such conviction be expressed in an argument that will have philosophic force or carry conviction to those who see no need to appeal to a higher wisdom?

In such books as Beyond Humanism, Man's Vision of God, A Natural Theology for Our Time, Creative Synthesis and Philosophic Method, and The Logic of Perfection, Hartshorne has been indefatigable in the presentation of this «di - polar» positioIn such books as Beyond Humanism, Man's Vision of God, A Natural Theology for Our Time, Creative Synthesis and Philosophic Method, and The Logic of Perfection, Hartshorne has been indefatigable in the presentation of this «di - polar» positioin the presentation of this «di - polar» position.

When this philosophic dimension is admitted, the natural sciences become prime sources of knowledge of man, not only in respect to those material properties shared with the nonhuman world, but also in respect to the uniquely human qualities of mind and spirit.

Against the modern emphasis on truth's relativity and emotion's primacy, it is tempting to insist upon philosophic objectivity in the Church — the world has too much subjectivity as it is.

Now this soul, whose activity is always a synthesis, in itself eludes the investigations of science, the essential concern of which is to analyze things into their elements and their material antecedents; it can be discovered only by inward vision and philosophic reflection.

Alongside this stream of modern philosophic and scientific thought, we have the Christian Church, labouring hard to preserveher inheritance and at last gaining a little in Europe, but mainly because of the bitter fruits already ripening in the communist - atheist countries, not because of any new stirring from within herself.

The basic philosophic thread running through all Japanese culture and religion is expressed in the phrase, «next - next - continuously - becoming - by - momentum.»

It is a telling commentary on the moral confusion of today's orthodoxy that so many young blacks see in Malcolm X and Martin King a legitimate polarity of philosophic alternatives.

When theology later assumed a fully philosophic form in Greece, it became either a purely rational expression of Dionysian myth as in Plato, or a complete abandonment of myth as in Aristotle's identification of theology with the metaphysics of Being.

He agrees that there is a real difference between the philosophic apprehension of God and the understanding of God given in revelation and worship, and that the former is poor and barren beside the latter.

Whitehead does not want to negate religious experience, but, in defining a philosophic meaning of «God» within a general «theory of the world,» he excludes it.

We are thus able to align our theology with the scientific and philosophic disciplines which already have made the conversion to the modern dynamic world - view from the classic static world - view — hence from the Ptolemaic to the Copernican, from the Aristotelian eternal species to the Darwinian evolution of species, from the metaphysical to the temporal or historical and evolutionary in philosophy and theology.

In contrast, Pailin believes Hartshorne may provide us with (or perhaps put us on the road toward) «genuine philosophic wisdom» as well as «mere metaphysical clarity».

I want to spell out, in this paper, what is at stake in these attempts to articulate a philosophic appraisal of complex physical objects.

The revolutionary developments already erupting in his own day still confront us with the relativistic and quantum mechanical portrayals of whatever «atoms» are deemed ultimate, and even more so than in the life sciences this development within the physical sciences spawned a continuing spiral of philosophic debate as to their proper interpretation.

Whitehead describes this act of «philosophic generalization» in terms reminiscent of Aristotle's own account of «first philosophy,» when he notes that such a generalization is «the utilization of specific notions, applying to a restricted group of facts, for the divination of the generic notions which apply to all facts» (PR 5/8).

I hope, nevertheless, that my comments may indicate why one person at least on this side of the Atlantic (and hence somewhat isolated from the technical expertise, vocabulary, and sometimes apparently frenetic debates of the community of process thinkers) finds in Hartshorne's work «genuine philosophic wisdom,» especially as it develops insights into the logical status and conceptual structure of a theistic understanding of the concept of God.

Livingness beyond the grave is the natural outcome of the Christian life lived «in the love of God decisively re-presented in Jesus Christ» in which Ogden grounds Christian hope.3 And the philosophic problem is easily resolved if the immortality of the subject can be shown to be compatible with Whitehead's understanding of objective immortality.

In his review article of Hartshorne's Creative Synthesis and Philosophic Method (PS 2:49 - 67), Robert Neville remarks that «one of Hartshorne's most important contributions» has been his concern to deal «with problems as formulated by public discussion, usually that of analytical philosophers.»

In Humean fashion, Brightman does not expect to complete this bridge, given the tools he has to build it, but what was skepticism in Hume becomes fallibilism in Brightman, and in direct proportion to their willingness to trust philosophic method — a matter regarding which Hume had a more thorough suspicioIn Humean fashion, Brightman does not expect to complete this bridge, given the tools he has to build it, but what was skepticism in Hume becomes fallibilism in Brightman, and in direct proportion to their willingness to trust philosophic method — a matter regarding which Hume had a more thorough suspicioin Hume becomes fallibilism in Brightman, and in direct proportion to their willingness to trust philosophic method — a matter regarding which Hume had a more thorough suspicioin Brightman, and in direct proportion to their willingness to trust philosophic method — a matter regarding which Hume had a more thorough suspicioin direct proportion to their willingness to trust philosophic method — a matter regarding which Hume had a more thorough suspicion.

Sometimes the illustration sweeps away the point, and the tennis - court issue obliterates the philosophic issue — as it may have done, once again, in the present article.

The problem, as elsewhere stated, is that the precision of language and arguments can not take the place of a philosophic method in which imaginative generalization and insight are paramount.

Each religiously creative age is only a stage of religious truth, for, in distinction from philosophic truth, it is no tenet but a way, no thesis but a process.

The great discoveries of Indian thought will in the end be recognized, under and despite the philosophic jargon.

We saw in Section 1 that, given the background of later Western philosophic thought, this definition provoked Whitehead to attribute the notion of «undifferentiated endurance» to Entity itself, conceived as a substrate of diverse accidental qualities which come and go.

From Walter Kaufmann... «Nietzsche himself has characterized the situation in which his philosophic thinking started by giving it the name of nihilism.

Williams, Donald C., «The Myth of Passage,» American Philosophers at Work: The Philosophic Scene in the United States, ed.

Nevertheless, Whitehead is understandably reluctant to endorse the phenomenalist implications of his first version, since it seems to create a schism between the philosophic account of sign interpretation given in terms of correlations between experiences and the world as described by physics and the other sciences.

The worthy fruit of academic culture is an open mind, trained to careful thinking, instructed in the methods of philosophic investigation, acquainted in a general way with the accumulated thought of past generations, and penetrated with humility.