Sentences with word «nominalism»

Might the influence of nominalism in the subsequent century be relevant?

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.

The Survey by Thierry de Duve, author of Pictorial Nominalism and The Definitively Unfinished Marcel Duchamp, proposes an alternative history of modernism.

Thus the dislocation of sign from reality by nominalism makes ready the manipulations of gnostic intellect.

What nominalism called in question is the universal, those principles and causes larger than the mechanism of nature or ideas generated out of nature seen as mechanistic by man.

Part of that will include connecting them to a church so they can grow from nominalism to deeper faith.

The implications of Ockham's nominalism for the moral life and for politics are not hard to tease out of this brief sketch of his basic philosophical position.

One of the most popular and influential of such philosophies of science has been nominalism which denies the ontological reality of the natural relationships between things.

Chapter 2, on the «Roots of the Crisis,» surveys Western history and draws unwarranted conclusions concerning the relationship between metaphysical realism and the late medieval nominalism of William of Ockham.

The trouble with a narrowly rigoristic nominalism lies in its vitiatingly fragmented vision.

That may mean rejecting the medieval world» the «Dark Ages»» or embracing the medieval world as if that were our most recent Eden, nominalism poisoned our intellectual life, whether one takes himself to be of the left or right, insofar as one justifies order merely in terms of history or these mechanisms collectively referred to as «nature.»

This has allowed science to be predominantly interpreted through the lens of anti-essentialist nominalism and reduction ism.

This is where Whitehead's nominalism triumphs.

The rationalism and nominalism inherent in Zwinglian sacramental theology is the very air that American Evangelicalism inhales.

Hume's insight had roots in the fourteenth - century revolt of nominalism against those Scholastics whose descendants inhabit my «Traditional» category.

Even such a brilliant and subtle study as The Theological Origins of Modernity, by Michael Gillespie, simply assumes that nominalism attained victory over the older tradition because of an intrinsic superiority.

That's different from what might be called Progressive nominalism; words are weapons to advance History, because particular people are nothing but Historical products and History fodder.

It's also different from what might be called Darwinian nominalism; words are weapons for the flourishing of the species because people, whether they know it or not, are basically species fodder.

The empiricism and scepticism embedded in nominalism came to the fore in the 17th and 18th centuries and many gradually drifted away from Christian faith.

The enormous philosophical reliance of theology can be noted in the dependence of Augustine on neo-platonism, Aquinas on Aristotle, Luther on nominalism, Lutheran confessionalism on scholasticism, and, since 1800, liberal theology on Kant.

Where nominalism rules, we may readily call the unnatural perfectly natural if we want to.

The end result — it's harder to be a nominal Pentecostal — the beliefs of the movement tend to weed out nominalism.

Peirce regarded as a false nominalism the idea that the future consists of particular entities.

Lest we risk falling into Nominalism we need to affirm that to be «at P» is to be already in dynamic movement away.

We do not want to do away with the notion of form altogether; we are not advocating nominalism.

And it has everything to do, I suggest, with four themes that arise from the modern expression of Ockhamite nominalism: the deterioration of the idea of freedom into willfulness, the detachment of freedom from moral truth, an obsession with «choice,» and the consequent inability to draw the most elementary moral conclusions about the imperative to resist evil.

Often presented as a crucial moment in the history of epistemology, nominalism also had a tremendous influence on moral theology.

Though he is especially known for his seminal books on Marcel Duchamp such as Pictorial Nominalism and Kant after Duchamp, this time around he set out to revisit the history of Modernist painting which Hilma af Klint is belatedly entering.

While the book gives an interesting summary of various authors who have argued that it was the Protestant Reformation that gave rise to atheism, the author fails to note any connection between the rejection (traceable from nominalism) of reason's capacity to know reality, the Protestant Reformation's appeal to faith against reason, intellectual scepticism and current postmodernism.

How true: it can hardly be denied that much of the muddled thinking about matters of human sexuality that «vex public and private life» finds its origin in defective philosophical theories (such as nominalism) that deny the reality of natures, particularly human nature.

Such existentialism in many ways resuscitates medieval nominalism.

Among the many references, I suggest the following: SDE 137 - 82 (see, e.g., 141); Man's Vision of God (Chicago: Willett, Clark & Company, 1941), p. 225, pp. 244 - 47, and p. 315; «Chance, Love, and Incompatibility,» in RSP 85 - 109 (see especially 94 and 98f; also see [in a later chapter] 118); TDG 193 «Abstraction: The Question of Nominalism,» chapter IV of CSPM 57 - 68 (see especially 61 - 64; also see [in an earlier chapter] 22f and [in a later] 122).

Because Dreher's account of the historical relationship between realism and nominalism is basic to his subsequent argument, it can not be dismissed as a side issue.

It is accomplished through a nominalism in service to pragmatic attempts to restructure the accidents of existence, under the mistaken supposition that accident is substance.

They arrived at their nominalism precisely because an infinite creator God existed, whose mind could not be fathomed.

However, this does not mean that we therefore espouse a nominalism, which would mean that possibility is a present projection on the future.

It is fashionable at present, among some theologians, to attempt precise genealogies of modernity, which in general I would rather avoid doing; but it does seem clear to me that the special preoccupations and perversities of modern philosophy were incubated in the age of late Scholasticism, with the rise of nominalism and voluntarism.

It must be stressed that the monadic view of reality that Whitehead and the phenomenologists share does not lead to nominalism, but what might be called a moderate realism.

The medieval metaphysical dispute between nominalism, conceptualism, and platonism needs to be resolved conjunctively: we require a nominalism for particulars, a conceptualism for concepts, and a platonism for abstractions.

What Rorty favors in pragmatism is its nominalism and its historicism.

This is explained as the philosophical change from realism to nominalism, from a belief in universals as real to a belief in the fundamental reality of unrelated particulars.