Sentences with phrase «in philosophical theories»

With a background in philosophical theories he was predisposed to a process of reduction and a desire to filter the wealth of his historical influence.

Rather, as Whitehead says: «In all philosophical theory there is an ultimate which is actual in virtue of it accidents....

Not exact matches

(Barron's) • In Search of the Perfect Recession Indicator (Philosophical Economics) • A Fireside Chat With Charlie Munger (MoneyBeat) • Complexity theory and financial regulation (Science) • Five Pieces of Conventional Wisdom That Make Smart Investors Look Dumb (CFA Institute) • This Lawyer Is Hollywood's Complete Divorce Solution (Bloomberg) • Curiosity update, sols 1218 - 1249: Digging in the sand at Mar's Bagnold Dunes (Planetary Society) • The Plot to Take Down a Fox News Analyst (NYT) • Ask the aged: Who better to answer questions about the purpose of life than someone who has been living theirs for a long timIn Search of the Perfect Recession Indicator (Philosophical Economics) • A Fireside Chat With Charlie Munger (MoneyBeat) • Complexity theory and financial regulation (Science) • Five Pieces of Conventional Wisdom That Make Smart Investors Look Dumb (CFA Institute) • This Lawyer Is Hollywood's Complete Divorce Solution (Bloomberg) • Curiosity update, sols 1218 - 1249: Digging in the sand at Mar's Bagnold Dunes (Planetary Society) • The Plot to Take Down a Fox News Analyst (NYT) • Ask the aged: Who better to answer questions about the purpose of life than someone who has been living theirs for a long timin the sand at Mar's Bagnold Dunes (Planetary Society) • The Plot to Take Down a Fox News Analyst (NYT) • Ask the aged: Who better to answer questions about the purpose of life than someone who has been living theirs for a long time?

The claim is not saved in this way, for the claim to have such an intuition is not the alleged intuition itself, and only that claim is what in fact and in principle enters the realm of philosophical theory and argument.

It is a powerful body of philosophical theory that has fought nobly in the philosophical wars of the past two centuries.

Process thought is usually defined in one of three ways: (1) as any view of reality that is dynamic and relational and based on the findings of modern science, (2) identified with «the Chicago School,» the University of Chicago Divinity School, both in its earlier phase of applying evolutionary theory to historical research, seeing religion as a dynamic movement that reconstitutes itself in response to felt needs, as well as its later philosophical phase, and (3) synonymous with the philosophy of Whitehead and Hartshorne.

Whatever roles philosophical and theological ideas played in the debates over heliocentrism, biological evolution, and the Big Bang theory, the scientific issues were eventually settled by more and better data and by considerations that were purely «scientific» in the modern sense.

This book breaks new ground both in Jewish thought and in larger debates about the philosophical and religious grounding of political theory.

P. D. Asquith and I. Hacking (East Lansing: Philosophy of Science Association, 1981), pp. 345 - 56; and S. Brush's comments in his Statistical Physics and the Atomic Theory of Matter (Princeton: Princeton University Press, 1983), pp. 231 - 32; and more recently, my «The Philosophical Content of Quantum Chemistry,» in P. A. Bogaard and G. Treash, eds., Metaphysics as Foundation: Essays in Honor of Ivor Leclerc (Albany: State University of New York Press, 1993), pp. 252 - 71.

What has been offered above in terms of dominant themes in modern educational theory is not intended to be comprehensive and complete, but to point to some very important work that is evidenced in the educational, philosophical and theological literature.

This essay attempts to make a contribution to that ongoing dialogue by corroborating some of the central features of Harry Stack Sullivan's interpersonal theory of psychiatry in light of Alfred North Whitehead's philosophical insights about the nature of reality.

The first results of these metaphysical inquiries can be found in the five books of the manuscript «Notes towards a Metaphysic» (written from September 1933 till May 1934), in which he makes an endeavor to construct a cosmological - metaphysical system of his own, 5 following the example of Whitehead's and Alexander's description of reality as a process, but based on his method elaborated in An Essay on Philosophical Method, 6 and in «Sketch of a Cosmological Theory,» the first (never published) cosmology conclusion to The Idea of Nature.

In the Introduction to the Second Edition of Principia Mathematica published in 1925, Whitehead and Russell, in trying to repair the theory of types by the axiom of reducibility, mentioned a new suggestion proposed by Ludwig Wittgenstein for philosophical reasons (PM xivIn the Introduction to the Second Edition of Principia Mathematica published in 1925, Whitehead and Russell, in trying to repair the theory of types by the axiom of reducibility, mentioned a new suggestion proposed by Ludwig Wittgenstein for philosophical reasons (PM xivin 1925, Whitehead and Russell, in trying to repair the theory of types by the axiom of reducibility, mentioned a new suggestion proposed by Ludwig Wittgenstein for philosophical reasons (PM xivin trying to repair the theory of types by the axiom of reducibility, mentioned a new suggestion proposed by Ludwig Wittgenstein for philosophical reasons (PM xiv).

(a) Philosophical preoccupation with the various types of cultural activities on an idealistic basis (Johann Gottfried Herder, G. W. F. Hegel, Johann Gustav Droysen, Hermann Steinthal, Wilhelm Wundt); (b) legal studies (Aemilius Ludwig, Richter, Rudolf Sohm, Otto Gierke); (c) philology and archeology, both stimulated by the romantic movement of the first decades of the nineteenth century; (d) economic theory and history (Karl Marx, Lorenz von Stein, Heinrich von Treitschke, Wilhelm Roscher, Adolf Wagner, Gustav Schmoller, Ferdinand Tonnies); (e) ethnological research (Friedrich Ratzel, Adolf Bastian, Rudolf Steinmetz, Johann Jakob Bachofen, Hermann Steinthal, Richard Thurnwald, Alfred Vierkandt, P. Wilhelm Schmidt), on the one hand; and historical and systematical work in theology (church history, canonical law — Kirchenrecht), systematic theology (Schleiermacher, Richard Rothe), and philosophy of religion, on the other, prepared the way during the nineteenth century for the following era to define the task of a sociology of religion and to organize the material gathered by these pursuits.7 The names of Max Weber, Ernst Troeltsch, Werner Sombart, and Georg Simmel — all students of the above - mentioned older scholars — stand out.

In these essays they give only secondary attention to theories that reflect different philosophical assumptions.

But in most philosophical discussion, he observes, realism usually means a commitment to the correspondence theory of truth, the law of the excluded middle and a nonepistemic view of truth.

It is just here, as I think, that the broad philosophical implications of the theory of Relativity come to our aid, and would still be forced upon us as metaphysicians, even if there were not well - known specific difficulties in the details of physical science, which seem to be most readily disposed of by the theory.

In this paper I shall develop a view of perception from the partial theory to be found in Whitehead's early philosophical writings and defend it against objections which led Whitehead himself to replace it later with a somewhat different theory.1 Development of the Early Theory The first phase or moment of perception is sense - awareness (CN.In this paper I shall develop a view of perception from the partial theory to be found in Whitehead's early philosophical writings and defend it against objections which led Whitehead himself to replace it later with a somewhat different theory.1 Development of the Early Theory The first phase or moment of perception is sense - awareness theory to be found in Whitehead's early philosophical writings and defend it against objections which led Whitehead himself to replace it later with a somewhat different theory.1 Development of the Early Theory The first phase or moment of perception is sense - awareness (CN.in Whitehead's early philosophical writings and defend it against objections which led Whitehead himself to replace it later with a somewhat different theory.1 Development of the Early Theory The first phase or moment of perception is sense - awareness theory.1 Development of the Early Theory The first phase or moment of perception is sense - awareness Theory The first phase or moment of perception is sense - awareness (CN...

To say that belief in the existence of persons involves this sort of engagement with them sounds like a questionable piece of philosophical theory.

In every age, people naturally form World Pictures that are syntheses of ideas derived from various sources - prevailing scientific theories, philosophical speculation, revealed truth, widely accepted notions, and «common sense».

Evans builds on the theories of J. L. Austin as found in his posthumous books: J. O. Urmson and G. J. Warnock, eds., Philosophical Papers (London: Oxford University Press, 1961); J. O. Urmson, ed., how to Do Things with Words (London: Oxford University Press, 1962); C. J. Warnock, ed., Sense and Sensibilia (London: Oxford University Press, 1963).

He then makes the crucial point that materialism and reductionism are philosophical theories «that are in no way entailed by the practice of evolutionary biology».

Here she encountered pressure to choose: the literary classicists understood their task to be «philological and to some extent aesthetic» rather than philosophical, while the ethical theories she encountered in studying philosophy were in different ways and for different reasons «hostile to literature.»

According to Benson's theory, which succeeds in safeguarding John Paul's moral and philosophical credibility while maintaining the undesirability of «values,» the Pope's apparent use of the word «values» is nothing more than an error in translation.

Mr. Thorson makes the serious charge that I draw my conclusions in «something akin to the way in which popular discussions of the theory of relativity used to suggest that it justified relativism in philosophical and moral thinking.»

It is also not sufficient to say that Jesus» concept of God was no philosophical theory (true as that is), and that his belief in God as the cause of all that happens did not, in Jesus» undeveloped thought, untrained in logical consistency, exclude the assumption of other active causes of world events; that the strength of Jesus» faith in God is shown precisely in his holding fast, in spite of the belief in Satan, to the thought of God as the final cause of all events.

In 1922, some nine years after Einstein had published his first paper on General Relativity, Whitehead was compelled by the differences he had with Einstein's view to come forward with his own work, The Principle of Relativity, in which he formulated a theory of gravitation more in keeping with his own philosophical outlooIn 1922, some nine years after Einstein had published his first paper on General Relativity, Whitehead was compelled by the differences he had with Einstein's view to come forward with his own work, The Principle of Relativity, in which he formulated a theory of gravitation more in keeping with his own philosophical outlooin which he formulated a theory of gravitation more in keeping with his own philosophical outlooin keeping with his own philosophical outlook.

«No one has ever touched Zeno without refuting him,» he writes in a short essay commenting on the fundamental line of thought in his chief philosophical work, Process and Reality.16 In the same essay he explicitly distinguishes his theory from two other opposed positions: on the one hand from the view that interprets the character of becoming as illusory and becoming itself as simply empty and nonexistent in comparison with beings and their beinin a short essay commenting on the fundamental line of thought in his chief philosophical work, Process and Reality.16 In the same essay he explicitly distinguishes his theory from two other opposed positions: on the one hand from the view that interprets the character of becoming as illusory and becoming itself as simply empty and nonexistent in comparison with beings and their beinin his chief philosophical work, Process and Reality.16 In the same essay he explicitly distinguishes his theory from two other opposed positions: on the one hand from the view that interprets the character of becoming as illusory and becoming itself as simply empty and nonexistent in comparison with beings and their beinIn the same essay he explicitly distinguishes his theory from two other opposed positions: on the one hand from the view that interprets the character of becoming as illusory and becoming itself as simply empty and nonexistent in comparison with beings and their beinin comparison with beings and their being.

The term «ontology» has received a double meaning in the course of its history: it means, in its different applications, not only the philosophical theory of being but also the consideration of the human's statements about reality.

Nagel reasons from principles which are more in line with common sense and empirical evidence than deep philosophical theory.

In the Divinity School I serve in the division of Philosophical Ethics, where I teach courses on my usual topics» ancient Greek philosophy, modern moral and political philosophy, theories of the emotionIn the Divinity School I serve in the division of Philosophical Ethics, where I teach courses on my usual topics» ancient Greek philosophy, modern moral and political philosophy, theories of the emotionin the division of Philosophical Ethics, where I teach courses on my usual topics» ancient Greek philosophy, modern moral and political philosophy, theories of the emotions.

Barr takes the Cardinal to task for the wholesale criticism of «neo-Darwinism», arguing that in fact neo-Darwinism is a scientific theory about evolution, and not a philosophical world - view.

Thus, in considering the influence of philosophical resources upon the development of theology in America, we do well in Dewey's case not to emphasize (as do most commentators) A Common Faith, but rather to attend to the earlier «nontheological» works: Studies in Logical Theory and How We Think.

But because each book omits or compresses important metaphysical doctrines, any in - depth interpretation of Whitehead's complete metaphysical theory must be garnered from all his metaphysical books, even from all his philosophical works.

There are important modifications in Whitehead's theory in his later, more metaphysical, writings; but these modifications only serve to emphasize that the development of such a theory remains a major task in his attempts at philosophical analysis (see especially chapters IV and VII in SMW and part IV in PR).1 In general, Whitehead constructs a theory that is reactionary in its analysis when compared with the theories of space - time structure in the special theory of relativity (STR) and in the general theory of relativity (GTR), 2 and that is in opposition to the theory of absolute space and absolute time in the Newtonian cosmology (see PNK 1 - 8; and PB part II, chapters II, III, and IVin Whitehead's theory in his later, more metaphysical, writings; but these modifications only serve to emphasize that the development of such a theory remains a major task in his attempts at philosophical analysis (see especially chapters IV and VII in SMW and part IV in PR).1 In general, Whitehead constructs a theory that is reactionary in its analysis when compared with the theories of space - time structure in the special theory of relativity (STR) and in the general theory of relativity (GTR), 2 and that is in opposition to the theory of absolute space and absolute time in the Newtonian cosmology (see PNK 1 - 8; and PB part II, chapters II, III, and IVin his later, more metaphysical, writings; but these modifications only serve to emphasize that the development of such a theory remains a major task in his attempts at philosophical analysis (see especially chapters IV and VII in SMW and part IV in PR).1 In general, Whitehead constructs a theory that is reactionary in its analysis when compared with the theories of space - time structure in the special theory of relativity (STR) and in the general theory of relativity (GTR), 2 and that is in opposition to the theory of absolute space and absolute time in the Newtonian cosmology (see PNK 1 - 8; and PB part II, chapters II, III, and IVin his attempts at philosophical analysis (see especially chapters IV and VII in SMW and part IV in PR).1 In general, Whitehead constructs a theory that is reactionary in its analysis when compared with the theories of space - time structure in the special theory of relativity (STR) and in the general theory of relativity (GTR), 2 and that is in opposition to the theory of absolute space and absolute time in the Newtonian cosmology (see PNK 1 - 8; and PB part II, chapters II, III, and IVin SMW and part IV in PR).1 In general, Whitehead constructs a theory that is reactionary in its analysis when compared with the theories of space - time structure in the special theory of relativity (STR) and in the general theory of relativity (GTR), 2 and that is in opposition to the theory of absolute space and absolute time in the Newtonian cosmology (see PNK 1 - 8; and PB part II, chapters II, III, and IVin PR).1 In general, Whitehead constructs a theory that is reactionary in its analysis when compared with the theories of space - time structure in the special theory of relativity (STR) and in the general theory of relativity (GTR), 2 and that is in opposition to the theory of absolute space and absolute time in the Newtonian cosmology (see PNK 1 - 8; and PB part II, chapters II, III, and IVIn general, Whitehead constructs a theory that is reactionary in its analysis when compared with the theories of space - time structure in the special theory of relativity (STR) and in the general theory of relativity (GTR), 2 and that is in opposition to the theory of absolute space and absolute time in the Newtonian cosmology (see PNK 1 - 8; and PB part II, chapters II, III, and IVin its analysis when compared with the theories of space - time structure in the special theory of relativity (STR) and in the general theory of relativity (GTR), 2 and that is in opposition to the theory of absolute space and absolute time in the Newtonian cosmology (see PNK 1 - 8; and PB part II, chapters II, III, and IVin the special theory of relativity (STR) and in the general theory of relativity (GTR), 2 and that is in opposition to the theory of absolute space and absolute time in the Newtonian cosmology (see PNK 1 - 8; and PB part II, chapters II, III, and IVin the general theory of relativity (GTR), 2 and that is in opposition to the theory of absolute space and absolute time in the Newtonian cosmology (see PNK 1 - 8; and PB part II, chapters II, III, and IVin opposition to the theory of absolute space and absolute time in the Newtonian cosmology (see PNK 1 - 8; and PB part II, chapters II, III, and IVin the Newtonian cosmology (see PNK 1 - 8; and PB part II, chapters II, III, and IV).

In this section I propose to investigate simultaneously two related questions: (1) to what extent is Whitehead's accomplishment similar to or compatible with evolutionary process cosmologies; and (2) to what extent is he influenced in his philosophical development by evolutionist theories generally, or by evolutionary cosmologists, including those whom he cites by name, such as Bergson, Alexander, and MorgaIn this section I propose to investigate simultaneously two related questions: (1) to what extent is Whitehead's accomplishment similar to or compatible with evolutionary process cosmologies; and (2) to what extent is he influenced in his philosophical development by evolutionist theories generally, or by evolutionary cosmologists, including those whom he cites by name, such as Bergson, Alexander, and Morgain his philosophical development by evolutionist theories generally, or by evolutionary cosmologists, including those whom he cites by name, such as Bergson, Alexander, and Morgan?

In fact, all my anxieties run in the opposite direction: that, in order to affirm the uniqueness of humanity within organic nature, as well as the unique moral obligations it entails, we will reject all evidence of intentionality, reason, or affection in animals as something only apparently purposive, doing so by reference to the most egregiously vapid of philosophical naturalism's mystifications — «instinct» — and thereby opening the way to a mechanistic narrative that, as we have learned from an incessant torrent of biological and bioethical theory in recent decades, can be extended to human behavior as welIn fact, all my anxieties run in the opposite direction: that, in order to affirm the uniqueness of humanity within organic nature, as well as the unique moral obligations it entails, we will reject all evidence of intentionality, reason, or affection in animals as something only apparently purposive, doing so by reference to the most egregiously vapid of philosophical naturalism's mystifications — «instinct» — and thereby opening the way to a mechanistic narrative that, as we have learned from an incessant torrent of biological and bioethical theory in recent decades, can be extended to human behavior as welin the opposite direction: that, in order to affirm the uniqueness of humanity within organic nature, as well as the unique moral obligations it entails, we will reject all evidence of intentionality, reason, or affection in animals as something only apparently purposive, doing so by reference to the most egregiously vapid of philosophical naturalism's mystifications — «instinct» — and thereby opening the way to a mechanistic narrative that, as we have learned from an incessant torrent of biological and bioethical theory in recent decades, can be extended to human behavior as welin order to affirm the uniqueness of humanity within organic nature, as well as the unique moral obligations it entails, we will reject all evidence of intentionality, reason, or affection in animals as something only apparently purposive, doing so by reference to the most egregiously vapid of philosophical naturalism's mystifications — «instinct» — and thereby opening the way to a mechanistic narrative that, as we have learned from an incessant torrent of biological and bioethical theory in recent decades, can be extended to human behavior as welin animals as something only apparently purposive, doing so by reference to the most egregiously vapid of philosophical naturalism's mystifications — «instinct» — and thereby opening the way to a mechanistic narrative that, as we have learned from an incessant torrent of biological and bioethical theory in recent decades, can be extended to human behavior as welin recent decades, can be extended to human behavior as well.

Thus, in terms of this theory, the philosophical problem concerning the status respectively of the plurality of entities received a relatively simple solution.

We have four philosopher - scientists in the Dialogues: Margaret Masterman, developing a new theory of language; Christopher Clarke, a mathematical physicist working out a theory of space; Rupert Sheldrake, who has a hypothesis of «formative causation» as supplementing energetic causation; and Jonathan Westphal, who is working on the philosophical psychology of colour perception.

This had been the doctrine of Leibniz in the seventeenth century, and Leibniz saw the philosophical implications of this theory with great clarity.

Although this theory of material atomism came to dominate by the end of the seventeenth century — and continued to do so completely until the present century — we should take account of the alternative theory of Descartes in order further to elucidate the philosophical problem of the status of the plurality of entities.

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.

But, in addition to descriptive categorization, a philosophical theory of human nature or process also aims to categorize what it means to be distinctively human in the best sense.

Here it is already taken for granted that «professional» practice is to be understood in a functionalist way, and that the bodies of theory that must inform this practice come from the human sciences and not from Schleiermacher's «philosophical theology.»

The quoted passage, which was written in 1863 in Newman's Philosophical Notebook, seems to indicate that Newman was attracted by the conceptually simple way in which Darwin's theory accounts for the variety of natural phenomena:

We can ask why Whitehead did not reformulate his basic philosophical problem in the context of an anthropology which takes into account the processes balancing the concrete individual with its own publicity, which it can only simulate --(in connection with which Whitehead's theory of propositions would offer a still completely unexhausted source for such a development).

Thus, identifying symbols which more effectively discover the meaning, value, and purpose in women's experience is a feminist goal which receives philosophical impetus from Whitehead's theory of symbolism.

This article examines Whitehead's theory of perception to indicate how this theory provides a philosophical reinterpretation for two issues of concern to feminists: criticism of cultural symbols, including language, and the importance of intuition and emotion, usually associated with women, in experience.

In sharp contrast to philosophical theories, the scientific explanation gives evidence of a great deal of control and precision on the part of the scientist.

Whitehead's broadening of direct experience to include perceptions in the mode of causal efficacy provides an interesting twist to this opinion when it is examined in the philosophical context provided by his theory of perception.