Sentences with phrase «new philosophy which»

Not exact matches

Zappos has a four - week course for new hires in which they learn about the company philosophy and history.

I am not sure what more I would add... That we need to develop utterly new moral, ethical and social philosophies that recognize human consciousness as embedded in a process of evolutionary ecology which is in turn embedded in a thermodynamic process.

Additionally, the author offers his philosophy on business, which helps the reader generate new ideas he or she may not have considered previously.

It comes with an awkward manifesto that nonetheless manages to gather an armful of social and economic trends and philosophies, including happiness research, the booming field of collaborative consumption (which uses new technology to share resources like cars, toys and books, on the Zipcar model) and data on the proven efficiencies of cities.

At DiscoverOrg, this is our entire philosophy, which is why we've created our sales intelligence tool, with extensive IT datasets to help IT staffing salespeople reach new levels of success.

According to The New Encyclopædia Britannica, the one called St.Augustine's «mind was the crucible in which the religion of the New Testament was most completely fused with the Platonic tradition of Greek philosophy; and it was also the means by which the product of this fusion was transmitted to the Christendoms of medieval Roman Catholicism and Renaissance Protestantism.»

But now I admit to be speaking in the language of natural philosophy, that old - fashioned way of understanding reality which quickly faded into the intellectual shadows after the arrival of the new knowledge of Galileo and Newton.

Unfortunately the Council offered no new synthesis of philosophy through which to frame a new vision.

which is sort of a new spin on the YOLO philosophy.

Altizer states in The New Apocalypse that the unfolding of Spirit corresponds to a similar evolution within the individual religious consciousness.21 In the Enzyklopädie Hegel states, «The same development of thought which is treated in the history of philosophy is being portrayed in every philosophy, yet emancipated from that historic externality, purely in the element of thinking.»

The development of a new philosophy of science which radically questions the earlier mechanical - materialistic world - view within which classical modern science worked and also the search for a new philosophy of technological development and struggle for social justice which takes seriously the concern for ecological justice, are very much part of the contemporary situation.

Furthermore, many of the discussions in which philosophy plays the primary role consist in developing distinctions or new concepts that make possible the intelligent affirmation of doctrines that are believed strictly on the grounds of revelation.

Caldecott does highlight (p38) C S Lewis's urgent call, in the Abolition of Man, for a «new natural philosophy», which appears to lend him some support, while also, this writer would say, adding some significant qualification.

For many other scientists, however, and for people of a modernistic bent of mind who saw in the sciences «a new messiah,» or at least a directive of life displacing both religion and philosophy, this preoccupation with the immediacies to the exclusion of ultimates meant frankly a secularizing of life, that is, a relinquishing of all ideal or transcendent aspects which hope and wonder might evoke.

Bertalanffy and Laszlo are unfamiliar because they represent a relatively new school of philosophy which takes its insights from the theoretical perspectives of contemporary science and technology rather than from the mainstream of professional philosophy.

All came right down the Silk Road, to the keepers of the bible, who realized that the philosophies that were coming to them were eroding their control, so they elevated this Jesus character to a man - god (since we have to keep people believing in OUR god), make up a bunch of stories, where Jesus says these things, which will make it more pallatable when we propogate it to the people, and voila... the new testament... a repackaged ready for propogandizing, religion... based on previous cultiures stories, and intermixed with eastern philosophy.

Process metaphysics provides the ideal perspective from which philosophy can defend itself from this new attack.

I refer to new ideas in physics, chemistry, physiology, philosophy, theology, all of which are pertinent to the religious significance of Darwinism.3 What many seem not to understand is that the crux of the religious issue is not between fundamentalism — which I recall no one whose intelligence I greatly admire defending — and evolution, but between two kinds of theism and two kinds of evolutionism.

He goes on to say that «interesting philosophy» of the sort done by the pragmatists is really «a contest between an entrenched vocabulary which has become a nuisance and a half - formed new vocabulary which vaguely promises great things.»

What emerged was a deistic philosophy in which the ideas of sin and God receded in favor of new social control mechanisms provided by law and legitimated by conceptions of the lawfulness of nature.

Ironically, it was a visit by Ramsey and his attendance of a lecture by the great intuitionist mathematician Brouwer that set Wittgenstein again to the task of philosophy.8 His Logical Investigations in which he established a new — how shall we say it — relational philosophy based on simple language games has become the primary reference of the contemporary philosophical position called language analysis and was a massive attack on Tractatus Logico - Philosophicus.

The philosophy of organism culminates in a new metaphysical theology.12 In Whitehead's view, «The most general formulation of the religious problem is the question whether the process of the temporal world passes into the formation of other actualities, bound together in an order in which novelty does not mean loss» (Process and Reality, An Essay in Cosmology 517)-- as it does in the temporal world.

This kind of indebtedness applies especially to Susanne Langer, Philosophy in a New Key, and Heinrich Zimmer, Philosophies of India, on which I have leaned heavily for portions of Chapters Three and Six respectively.

Can there not therefore be a genuinely fraternal place to discuss openness to the development of doctrine (taking into account contributions of modern sciences, philosophy and humanities) which is both faithful to the hierarchy of dogmatic truths andsympathetic to new methodology and content, without crossing over into an aggressively political or «conciliarist» view of progress?

There was much in the New Learning of the early sixteenth century which called for assimilation within the theology and philosophy of the Church.

The present Humanism, whether we call it scientific or existentialist, is only the natural and nal culmination of those principles of autonomy and nominalism in philosophy, which oversowed the New Learning.

Father Sheen, for example, vigorously attacked this philosophy which he saw as based exclusively on the new physics and encumbered with an esoteric vocabulary.

Humans Discover Before Presuming From the standpoint of the proposal of a new synthesis which is core to the aims and ideals of the Faith movement, we wish to draw attention to one problem in the philosophy of science which we believe needs to be clarified if the key Papal appeal concerning the «broadening of reason» is to come to fruition.

So much is this true that the total separation of faith and religion from life and culture became a cardinal principle of a new outlook, now called The Philosophy of Science, the doctrine of which is that nothing is valid in society, in community law, or in educational principle, unless it belongs to the experimental order and can be proven by the senses.

Categories such as «process» [or «evolution»] and «organism,» categories which were present in a number of dynamic philosophies similar in many respects to Whitehead's, 7 were seen as the philosophical basis for a new Christian theism consistent with modern science.

During the intervening six decades, Kaplan produced an enormous output of essays, articles and books in which he sought to elucidate the significance of the national element in the Jewish religion and the spiritual components of Jewish identity in the light of new developments in the social sciences, philosophy, and theology.

This is the new interiority which is so fully embodied in the uniquely Shakespearean soliloquy, but it is likewise embodied in that uniquely Cartesian internal and radical doubt which inaugurates modern philosophy.

Twentieth century Protestant theology will discover such an atheism in every philosophical theology, but this is clearly a reaction to a uniquely modern philosophy, and a modern philosophy which is implicitly if not explicitly an apocalyptic philosophy, and is so in its very calling forth of a new totality.

The most persuasive arguments in favor of a concrete individual Soul of the world, with which I am acquainted, are those of my colleague, Josiah Royce, in his Religious Aspect of Philosophy, Boston, 1885; in his Conception of God, New York and London, 1897; and lately in his Aberdeen Gifford Lectures, The World and the Individual, 2 vols., New York and London, 1901 - 02.

Moreover, he avers that, in the new theological era which has been inaugurated by process philosophy, neoclassical theism has thrust a new conception of God into the arena of debate, with the result that most previous descriptions of God are outmoded and must now be reworked.

Abner Shimony has said that this element of Whitehead's philosophy is contradicted by quantum theory, which says that elementary particles have no definite position apart from being observed («Quantum Physics and the Philosophy of Whitehead,» now Chapter 19 of Shimony's Search for a Naturalistic World View [New York: Cambridge University Press, 1philosophy is contradicted by quantum theory, which says that elementary particles have no definite position apart from being observed («Quantum Physics and the Philosophy of Whitehead,» now Chapter 19 of Shimony's Search for a Naturalistic World View [New York: Cambridge University Press, 1Philosophy of Whitehead,» now Chapter 19 of Shimony's Search for a Naturalistic World View [New York: Cambridge University Press, 1993]; Vol.

Cobb's deep conviction, which he defends at length in his new book, is that the fortunes of natural theology today depend on Christian theologians appropriating the philosophy of Alfred North Whitehead.

The only point Bultmann can make against philosophy is that the New Testament bears witness to a fact which (presumably) could not be produced from a Socratic understanding of Being or transposed into that understanding.

Presumably more preferable would he an attempt to move beyond Hegel and Whitehead in the direction of a new system which would incorporate key insights out of both philosophies hut which would ultimately have to be judged in terms of its own logical consistency and correspondence to reality.

Nevertheless, Piaget's psychology must itself be seen as a fundamental shifting of paradigms within the humanities, which puts the humanities into a new relationship with philosophy (cf. PPE).

Nagel is an atheist and a New York University professor of philosophy, but these desirable postmodern credentials have not insulated him from the ire of evolutionism's faithful, which ire has been directed at the heretic with Torquemadian passion:

The claim for dogmatic certitude is vigorously denied and his own philosophy declared to be inadequate (PR 343).2 Whitehead thus takes criticism for granted; indeed he regards his philosophy as a success if it makes a new kind of criticism possible (ESP 114) 3 He himself provides the criteria according to which his philosophy is to be evaluated.

In this section, I have been concerned to show that the genetic approach is not only contradicted by all relevant external evidence, but also employs an extremely dangerous interpretative strategy: dangerous to the piecemeal investigation of Whiteheadian doctrines; dangerous to the mind - set with which new interpretations of Whitehead's philosophy should be received and evaluated and dangerous because of the inherent circularity of its reasoning, to the integrity and validity of any compositional analysis conducted under the umbrella of its assumptions.

This primary empirical consideration, which affirms the importance of the mind - body distinction, is strongly contested, says Searle, by «the professionals in philosophy, psychology, artificial intelligence, neurobiology, and cognitive science» («Consciousness and the Philosophers,» The New York Review of Books [March 6,1997], 43 - 50).

And finally, I shall sketch the new relevance of that text together with certain parts of Whitehead's later philosophy which probably, but unhappily, are unknown by most educators.

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.

Four essays represent Wach's third and last phase: «Radhakrishnan and the Comparative Study of Religion,» which appeared in P. A. Schilpp, ed., The Philosophy of Sarvepalli Radhakrishnan (New York: Tudor Publishing Co., 1952), pp. 443 - 58; «Religion in America,» which was based on notes from lectures given at various universities in the United States; «On Teaching History of Religions,» which appeared in a memorial volume to honor G. van der Leeuw called Pro Regno Pro Sanctuario (Nijkerk: G. F. Callenbach, 1950), pp. 525 - 32; and «On Understanding,» which appeared in A. A. Roback, ed., The Albert Schweitzer Jubilee Book (Cambridge, Mass.: SCI - Art Publishers, 1946), pp. 131 - 46.

«Paul Holmer began to wed some of the ideas of Kierkegaard and Wittgenstein in ways that gave a new liveliness to their works and suggested some new directions in which moral philosophy and theology might develop,» writes Richard Bell (The Grammar of the Heart, p. 3).

And this in spite of the fact that I do not by any means doubt that you have completely understood and assented to the newest philosophy, which like the modern age generally seems to suffer from a curious distraction, confusing promise with performance, the superscription with the execution; for what age and what philosophy was ever so wonderful and wonderfully great as our own — in superscriptions!

Hence the New Testament never tries to answer the problem of suffering after the manner of Gnosticism or Stoico - cynicism, though it does face up to questions which those philosophies ask.