Sentences with phrase «modern traditions of»

Taylor, however, is far more positive than Maclntyre about the achievements of modern traditions of tolerance and political freedom.

In the early modern period, political thinkers formulated a new conception of natural law, whose distinctive character has defined a distinctively modern tradition of thought about natural or human rights.

Instead you can pick up resources and gear in the modern tradition of Common, Rare, Legendary and Epic.

In this podcast recorded on March 8, 2007, at the National Gallery of Art as part of the Elson Lecture Series, Sean Scully, an artist of international acclaim, discusses his work in the modern tradition of abstraction.

Experimenting with cyanotype and platinum palladium prints made on traditional gold and platinum leaf, her work reflects the interplay between art historical traditions and the more modern tradition of photography, firmly anchoring Lucretia in both realms.

Digitally printed onto the textiles, these works pay homage to the modern tradition of pointillism which originated during a time of social and economic unrest in Europe dating back over a century yet still relevant today.

Not exact matches

C.D. Howe Institute president William Robson: «Modern spin and the tradition of central bank independence don't sit well together.

Eve Tushnet has written beautifully on a vision of friendship for gay Catholics, encouraging them to recover a fundamental aspect of the Catholic tradition of human ecology that has been missing in modern times.

Restorative punishment, much like other practices of reconciliation, retrieves the distinctive logic of a religious tradition and brings it to bear upon modern liberal democracy.

I don't like it when atheists want to secularize our culture and shut out any public mention of religion... But I also don't like it when modern evangelical fundamentalists are so ignorant of the Christian Church's teachings and traditions of two thousand years.

The editor of the New Yorker, David Remnick, recently contrasted modern writers in Russia with the tradition of the Great Russian Writer: such figures as Gogol, Tolstoy, and even Solzhenitsyn, who represented both sagacity and idealism.

Evangelicals lack this clear tradition because, in part, they lack much of a tradition overall, being mostly a modern American movement that emerged out of several Protestant traditions.

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.

I can't speak for James Kugel, who as I observed in my essay tends to overdraw the contrast between what we can reliably know historically (as opposed to the often agenda - driven projects of modern critics) and the ways in which the Bible was read in the earlier traditions.

In his account, the Church's attempts to tame violence through preaching humility and peace had a negligible effect on the ancient traditions of manliness until its efforts were joined with the state's in the early modern period.

Contemporary romantics are given to disdaining the etiquette tradition of their own modern culture, while waxing sentimental over similar practices in what they regard as more authentic cultures.

It is for such reasons that I have found within the Wesleyan tradition a useful pattern of theological reflection and the resources for trying to think theologically in the modern world.

In his philosophical works Edward Holloway suggests a slight realignment of detail within the realist tradition in the light of modern insights into material reality.

All in all, Gottlieb argues, «Mendelssohn's skill in showing how an enlightened, tolerant concept of Judaism can be drawn from Jewish sources provides an important model for how a premodern religious tradition can be brought into harmony with modern humanistic principles.»

Calvinism declares that it is the essence of the REFORMATION and yet both Calvin and its modern promoters rely heavily on Augustine who is also considered one of the greatest doctors in Catholic tradition.

The purpose of the Faith Movement, in harmony with the Trust Deed of the Faith - Keyway Trust (registered charity # 278314 in English Law) made on July 13th 1979, is to advance the Catholic Faith in the modern world, by working together to attract many to discipleship of Jesus Christ in a living, sacramental practice of their faith, and above all, through this same activity and as the means to achieve it, humbly to offer within the Church a new development of, and further insight into, the Catholic Faith which she herself teaches us through Scripture and Tradition.

In his stunning new book Law and Revolution: The Formation of the Western Legal Tradition (Harvard University Press, 1983), Harold J. Berman argues that the roots of modern universalistic principles of law, morality, science and scholarship derive from essentially theological insights which are now in peril of being lost by neglect.

The modern individual has too often subjugated the spontaneous to the orderly, the possible to the necessary, the enthusiastic to the reasonable, the wonderful to the regular.9 In yet another description, Keen identifies our current «dis - ease» as our inability to view life as a «story,» to integrate past, present, and future into a meaningful whole.10 The metaphysical myths of our tradition no longer confer identity upon us today.

Some modern scholars cast doubt on the tradition that Jesus was buried in the tomb belonging to Joseph of Arimathea.

My hope is that as evangelicals move beyond the modern paradigm of individual autonomy (particularly as it applies to biblical interpretation), we will begin to appreciate church tradition as an undeniable foundation for our faith.

Questions also are raised about the identity of the church that plays such a major role in the Radical Orthodox account of history, about whether there is a doctrine of providence implicit in it, about the dismissal or ignoring of Protestantism, about the role of Jesus in its Christianity, about the role of Socrates in its Platonism, about its failure to engage with the challenge of modern scientific and technological developments, about how other faith traditions are related to this version of faith, and about whether this is a habitable orthodoxy for ordinary life.

Thus far I am simply locating Whitehead in one tradition of modern philosophy.

In fact, by confusing Tradition with traditionalism and radically opposing the Scriptures to Tradition, much of the Christian wisdom Tradition, beginning with the writings of the early Church Fathers (& Mothers) and continuing even into modern time, the Protestant Reformers have cut much of the Western Church off from the ongoing Revelation of the Christian wisdom Tradition.

Old cultural traditions have been obliterated by communism; Christianity provides a compelling and compassionate alternative to the hollowness of the regime's materialism; and unlike Europe, which has largely rejected its Christian heritage in a decades - long spasm of anti-clericalism, «Christianity» in China rings up «modern» and «humane,» rather than «pre-modern» and «inhumane.»

To begin with, there was the narrative of Jesus» death — the longest continuous narrative in the traditions about him and the earliest to take fixed form, according to modern form critics.

Building on but moving beyond psychological understandings of guilt, and excavating the reality of wrong «being that underlies our wrong» doing, Pieper brings the wisdom tradition of Plato, Augustine, and Aquinas into conversation with moderns, both Christian and anti-Christian, who try to make sense of sin and evil in the human condition.

The great French historian Jacques Le Goff credited Dante with doing more than any theologian to make purgatory a meaningful part of Christian tradition, and, more recently, Jon M. Sweeney has argued that Dante practically invented the modern idea of hell.

Nevertheless, the modern artist, by inverting or reversing our mythical traditions, has disclosed a totally immanent mode of existence banished even from the memory of transcendence, and created a comprehensive vision of a new and total nothingness which Blake named as Ulro, or Hell.

Such a mentality, ignorant of sociology, of economics, of psychology, of physics, of biology, is intolerable to young and virile minds trained in the tradition of the modern sciences, and the philosophies of existentialism that derive from them.

The author contrasts an ancient abbey with its traditions, history and rootedness, to the modern American megachurch without tradition, culture or weighted worship, to an ecological sound, modern, high - tech, all thought out community but where the state church seems of little consequence, yet in this latter place the gospel seemed to make more sense.

I have a theory that SBNRs are so because one or more or a combination of the following: (1) they can't justify their spiritual texts - and so they try to remove themselves from gory genocidal tales, misogyny and anecdotal professions of a man / god, (2) can't defend and are turned off by organized religious history (which encompasses the overwhelming majority of spiritual experiences)- which is simply rife with cruelty, criminal behavior and even modern day cruel - ignorant ostracization, (3) are unable to separate ethics from their respective religious moral code - they, like many theists on this board, wouldn't know how to think ethically because they think the genesis of morality resides in their respective spiritual guides / traditions and (4) are unable to separate from the communal (social) benefits of their respective religion (many atheists aren't either).

This statement needs some qualification in that several of them are open to the natural world in ways that our dominant modern tradition has not been.

True, the modern poet — as exemplified, in widely divergent ways, by a Joyce and a Kafka — has given himself in large measure to a reversal of our mythical traditions.

It is instructive to see how deeply Gregory intuited much of the interpersonal analysis that was later to be developed in the modern behaviorist tradition of vector analysis by G. Homans, R. Carson, T. Leary, J. Thibaut, and H. Kelley.17 According to this modern behaviorist analysis, human interaction patterns can be graphed on the vectors of two poles: a horizontal emotive axis that registers resistance versus affection, and a vertical pole that registers superordination and subordination, or relative power or influence in relationships.

If we need proof that we must lay aside our modern view - point in order to understand such a saying in the sense of primitive Christianity, let us consider a very similar parable of the early Christian tradition.

Jason Mankey is a Pagan writer, blogger, and lecturer, and an initiated Wiccan (one of the biggest traditions inside Modern Paganism).

Hence everyone has, of course, the duty to transform and renew from their very roots all these inherited traditions of Christian life, piety and education according to modern needs.

In agreement with most nonteleological expressions in the liberal political tradition, this theory affirms that rights articulate a universal or natural moral law; but, against the persisting weight of the modern natural law tradition, the universal right to general emancipation is not bound to the assertion that human rights are independent of any inclusive good.

Virtually all previous representatives of the modern natural law tradition, including Grotius and even Hobbes, had in some way or other related natural rights to divine power or command, which served as the source for the directives of natural law notwithstanding that these did not derive from a divine telos or comprehensive purpose.

But a major tradition in modern thought has agreed that the moral problem must be solved independently of any inclusive telos or conception of the inclusive good.

Still, such theorists also continue, as did Kant himself, the modern natural law tradition, at least in the following way: The duties prescribed by nonteleological liberalism are defined in terms of rights that are prior to any inclusive good; that is, these rights are separated from, and respect for them overrides, any inclusive telos humans might pursue.

The modern, secular version of the just war tradition has effectively reduced just cause to self - defense against an unjust aggressor.

While it was prominent in German pietism in the post-Reformation period, and was particularly important in the Calvinist Reformation (where Psalm texts dominated), the modern hymn book is heavily influenced by the 19th - century tradition of the English hymn.

Yet it is one of the great losses of just war thinking — and of modern societies — that from the middle of the seventeenth century through the middle of the twentieth, creative religious efforts to think through the meaning and implications of this tradition have ranged from occasional to notably lacking.

Thus we find examples of the just war tradition in theorists of the law of nations and in positive international law; we have a form of this tradition in modern military codes, rules of engagement, and praxis; and two of the most important theorists of just war over the past forty years have been the Protestant theologian Paul Ramsey and the political philosopher Michael Walzer.