Sentences with phrase «intelligibilitytranscends human rationality»

It is a three - hundred - year attempt to demolish medieval (especially Catholic) claims to authority, and to substitute a structure of science and ethics based solely on human rationality.

Modernity sought to secure knowledge in the structure of human rationality, and relegated God to the «gaps» or denied Him all together.

Modernity was the effort to destroy the claims of the medieval church to authority in order to put its own conceptions of human rationality at the center of human thought.

Human rationality is also evident in the very fact of economic organization.

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

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.

Subjecting dictation of ALL THAT IS to human rationality (quickly: consider the «status» of humans on earth relative to the rest of the universe) is, well, nuts.

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.

In short, from our perspective, it depended on an extremely parochial and naively optimistic view of American society and of the power of human rationality.

Nor does he consider the possibility that these divergencies may have roots more elemental than human rationality so that they can not be resolved or overcome by a critique that is purely logical.

The Father has sown seeds of the Word into the fabric of human rationality, which, when enkindled by the muse of the Spirit, causes persons to participate in the praise of creation for its Creator.

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

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

Or are they, at least to some degree, the product of human rationality, initiative and choice?

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

And Zippy the Pinhead, god of human rationality!

It is urgent, therefore, to rediscover in a new way human rationality open to the light of the divine «Logos» and to its perfect revelation that is Jesus Christ, Son of God made man.

Your article on human rationality (26 May, p 32) asks: «Have you ever, against your better judgement, nurtured a belief...

«In political science literature, human rationality is primary.

It posits human rationality in ways that make us robots, both individually and collectively.

Good, because you feel normal, and bad, because you see the slow decline of human rationality.

The continuing willful blindness of political advocates is less worriesome, but no less a signature of the seduction inner certitude exerts against human rationality.

Cultural cognition is no shortcut; it is an integral component in the machinery of human rationality.

I believe instead that cultural cognition is intrinsic, even essential, to human rationality.

This is post no. 2 on the question «Is cultural cognition a bias,» to which the answer is, «nope — it's not even a heuristic; it's an integral component of human rationality.»

Not exact matches

Rationality and creativity, intuition and analysis, intrinsic and extrinsic drive, expert and beginner's mindsets, these are all essential aspects of human thinking.

The human values we might add to a burgeoning superintelligence are the same values that should cause us to question whether its perfect rationality would really be beneficial to us.

The inadequacy of the modern, secularist alternative to medieval disputationism (whether of the rejectionist or accommodationist type) is that it assumes that humans can transcend their traditions and simply reconstitute themselves in an ahistorical realm, one whose simplicity and transparent rationality will overcome the complexities of the past.

To read these histories is to see the evil of the systematic, the cruelty of impersonal human ingenuity, and the prison of the Enlightenment's constraining rationality.

Amazing, such rationality presented by you... oh wait, not really rational to poke fun at your human being unless your own self esteem is so low that the only means to feel superior to your fellow human being is to belittle them for their beliefs... kinda like what the religious do to you.

But, like Samuel Florman, who fears that «flights through cyberspace, however energizing they may be for the imagination, may weaken the objective rationality needed to do good engineering», I agree with Alan Cromer that the formal linear thinking needed to do science «goes against the grain of traditional human thinking, which is associative and subjective» (Florman 1994).

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.

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.»

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.

«5 The full account of the human ousia in De Anima and in the Nichomachean Ethics is a dynamic one, in which the rationality of the agent shapes, by virtue of his choices and his actions, his own coming - to - be.

This enduring human core consists essentially in our gift of rationality.

All recognize in each human some element that is not subject to the otherwise universal flux; it is stable, enduring, and important, at least during the brief season of our rationality.

Jesus teaches a new relationship among humans that exceeds the demands of both justice and mere rationality.

Yet their insight may lead us to arrogance, if we make the worth of a human being entirely dependent on rationality.

Prior to the rise of the great civilizations of antiquity, from the fourth millennium before Christ on, rationality played a minor role in human life.

But earlier Augustine noted that rationality serves something more foundational to the human person.

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]».

While it has a vital and unique contribution to make, rationality alone is not what elevates humans above other creatures.

Idealism recognizes the presence of evil in history, but it makes a distinction between nature and reason and attributes evil to the body.16 Idealism is complacent about the perils of the freedom of the human spirit, convinced that spirit and rationality are identical and that rationality controls freedom.