Sentences with phrase «matter dualism»

This Psychodrama exhibition tosses aside possession to embrace exorcism of questions taking center stage while wrestling with a kind of mind - matter dualism.

The important implication of this distinction of primary from secondary qualities (itself rooted in the mind / matter dualism which we looked at earlier) is that it provides the cosmological basis for a denial that there is any intrinsic meaning in the universe independent of meaning - creating individuals.

I think that theology got along with a mind - matter dualism for two thousand years but it always was an awkward thing.

Thus, when Perry and several prominent realist colleagues issued their collective manifesto, The New Realism in 1912, Russell wrote that the Americans had combined a style of logic «that I heartily agree with» with a metaphysic, derived from William James, denying the old mind / matter dualism.

Camus» adherence to this mind - matter dualism, however, leaves his rebel's discovery of a «living transcendence» that guarantees limits in nature and human behavior in perilous intellectual limbo.

Not exact matches

In place of accepting a basic ontological dualism between «act» and «potency» as distinct metaphysical principles at the root of being, he suggests that for material existence the concepts of «act» and «potency» or «matter» and «form» can be seen as two aspects of just one single complex of contingency.

The second way to bring consistency to Camus» theories, therefore, is to find a «transcendence» that provides a comprehensive unity to overcome the dualism of mind - matter.

For Whitehead the polarity of «physical» and «mental» pole is primarily intended to supersede Cartesian dualism that posits spirit and matter as separate substances.

Once dualism made it possible to siphon mentality out of the natural world, «matter» was left bereft of the perceptivity upon which alone cosmic purpose could be implanted.

Kantian dualism of the phenomena, on the one side, and Geist, on the other, superseded the Cartesian dualism of matter and mind for most German intellectual work.

For him, as for Whitehead too, dualism of mind and matter is replaced by a gradation of higher and lower degrees of experience.

It is connected, as the feminists have pointed out, with the dualism of male and female, of ruler and ruled, of agent and patient, of mind and matter.

Whitehead was steering a via media between the usual monisms and dualisms of mind and matter.

Among the dualisms they most strongly oppose are those of mind and matter, spirit and body, thinking and feeling, human and natural.

The primacy of the spiritual can, many have argued, be retained in the emergentist perspective without incurring the unacceptable dualism of matter and spirit that seems implicit in so many attempts to wall off the human spirit from the domain of nature and the sciences of nature.

Bilbro argues that the Puritans perpetuated «a damaging dualism» by viewing salvation as a solitary matter unconnected to economic life and its environmental costs.

The existence of the human «stream of consciousness» to which these belong is not denied, as it is by those monistic behaviorisms and materialisms which attempt to avoid Cartesian dualism while still not questioning Cartesian metaphysical analyses of «matter» and «mind.»

Process thought clearly rejects Cartesian matter - mind dualism and thereby rejects the monistic alternatives of materialism and idealism which depend upon Cartesian concepts of matter and mind.

... The only alternative conception of mind appears to be a Cartesian dualism that makes mind a substance separate from matter... with no coherent means of interaction.»

Soelle has suggested that the traditional distinction between God and the world is captured in a set of «godly» / «worldly» dualisms — Creator / Created, Lord / Servant, Maker / Made, Artist / Artifact, Will or form / Stuff or matter, Cause / Effect, Subject / Object.

Some might contend that it is vain to replace a dualism of mind and matter by an equally baffling dualism of merely sensitive in contrast to cognitive experiencing.

Thereby we can overcome the usual dualism by which causation is regarded as a feature of the realm of matter, while perception is conceived as belonging only to mind.

One is Manichaeism, which in the third century proposed a dualism that separates everything into light and darkness, spirit and matter, good and evil.

Just as Hartshorne's cosmology abandons the traditional Western metaphysical dualism of matter and mind, so his anthropology rejects the derivative notion, explicitly advocated by Plato and Descartes, that man is basically a dualistic being composed of a material body and a spiritual soul.

Although materialism rejects the Cartesian dualism of two kinds of actual entities, it does accept the Cartesian view of «matter» or «the physical» upon which that dualism was based.

The companion of this dualism has been sexism or patriarchy: men identify themselves essentially with the spirit (mind), while men identify women with the body (matter), and assume that the higher needs to control the lower.

This subject - object dualism is, in Descartes, much the same as the mind - matter one discussed above.

Its self - definition as a form of materialism seems to reject the Cartesian dualism of mind and matter.

Furthermore, according to William Dean, the empiricism of Whitehead's philosophy not only destroys the dualism of the subject and object, but also other traditional dualisms, such as those of spirit - matter and human - nonhuman, in a manner that even transcends Derrida's works (DP 8).

Consistently with this Einstein sought to resolve the remaining dualism of matter and space by conceiving matter as an attribute of space, the particles being singularities of the metrical field.

The consequence of the conception of matter as itself substance was an ineluctable metaphysical dualism, which had been explicitly accepted by Basso and Galileo and was then systematically developed by Descartes.

After all, if we only seek to meet the spiritual needs of people, we have fallen into the ancient trap of dualism (mentioned above), thinking that it is only the spiritual aspects of life that matter.

It is the dualism of soul and body, spirit and nature, mind and matter that has made possible the shift of problematics from that of how to explain death if everything is alive, to that of how to explain life if everything is dead.

It is also true, though, that dualism still lurks behind the dominant contemporary philosophies of nature in which matter remains essentially mindless and lifeless.

The second solution to the problem posed by dualism took this materiality as its clue and held that minds are functions of matter.

Without the sphere of unconscious and lifeless chunks of matter delineated by dualism such a methodological ideal (which animates current efforts especially in biology to find the physico - chemical «secret» of life) could hardly have taken hold in modern scientific thought.

It is enough only to point out that the inertness bequeathed to matter by dualism has become the basis upon which the quantification of physical reality and motion in Newtonian and Cartesian physics has been constructed.

There was a dualism of spirit and matter.

This curtain seemed to be raised by a few inches in the nineteen twenties, in those heroic days when de Broglie and Schroedinger de-materialized matter like the stage magician who makes the lady vanish from the box, while Heisenberg (1969) eased her out of the straitjacket of determinism and proclaimed that the principle of complementarity agreed «very nicely» with the mind - body dualism — the implication being that the particle aspect of the electron was analogous to the body, its wave aspect to the mind.

Common to many of them and to Greek thought was a dualism which regarded matter, including flesh, as evil and sought to emancipate the human soul from it and so to achieve immortality.

In this regard we can feel that he is compelled by the inevitable dualism between matter and meaning that we find at the core of painting.