Sentences with phrase «not dualistic»

Bynum claims not only that the church was not dualistic about body and soul, but that it stressed the importance of human difference and particularity.

The relation is certainly not dualistic.

In general it means the dialectical (not dualistic) movement of God's total being into his «opposite,» the world of flesh - in - history, or historical being in flesh.

Check out Hinduism, Budhism and others and discover that this is not a dualistic debate.

Not exact matches

Yet for us this epistemological dimension of the redemption is not from the supposedly «incurably» dualistic nature of human knowing but from stubbornly dualistic theories of human knowing which over the millennia of their influence have whittled away wonder.

The hierarchical, dualistic pattern is so widespread in Western thought that it is often not perceived to be a pattern, but is felt to be simply the way things are.

The dualistic model of classical understanding — spirit / matter, mind / body — is not adequate to interpret our contemporary experience.

My point here is not to take sides with any of these speculations, but only to indicate that the initial insistence on locating humanity fully within nature, heightens the marvel of creation that is too often lost when we stay within our dualistic compartments.

But for that matter, I do not quite accept the «atheism» of Marx or of the death - of - God theologians for the very same reason, namely, that their counter-arguments against traditional theism also take their point of departure from the dualistic framework.

Let us briefly review some representative arguments for the reality of God, not to make a critique of the arguments themselves, but to show the dualistic framework as their point of departure.

The present world is not deprived of value because of a dualistic pessimism.

In this dualistic view, how they are related, or whether they are related at all does not matter.

I am not being naive — it wasn't around in Jewish writing, at least as expressed in that dualistic way, until after the captivity.

Does this not suggest dualistic thinking, that the divine and human, the spiritual and the physical have no intrinsic relationship?

Partly to provide a way of conceptualizing God's transcendence over evil, and in part for other systemic reasons which we need not cover now, Hartshorne is forced to introduce a dualistic account of the divine nature.

This sort of hyper - spirituality led them to make a dualistic division between the physical realm and the spiritual realm, so that anything they did in the flesh did not affect their spirit, and vice versa.

And don't forget the Persian Empire ruled Palestine from 500 something BC to Alexander around 330 BC with their dualistic religion Zoroastrianism, withe their God and bad (satan - Angra mainyu) gods with angels and Sun / Son Mithras, the haloed one, retaining influence in the area years after they were chased out.

A Christian and a member of a Buddhist family, she was in a double bind: as a Christian she had to prove to her people that she was not «the instrument of foreign aggressors,» and as a Chinese woman she was concerned about Christianity's «dualistic tendency and patriarchal bias.»

It can not even be considered consistent, because process thought's talk of the soul will seem dualistic as long as the modern view of nature as insentient stuff is held.

It is not surprising that Christian theologians should have given a more dualistic cast to the I - Thou philosophy than Buber has.

And the supposed transformation is not compatible with a dualistic conception which assumes that psychic phenomena are «immaterial» and fundamentally different from material processes.

If we would admit that the properties of the physiological and the psychological side were not the same, we would still have to do with a kind of dualism, at least what Kim (1966) called a «dualistic materialism.»

For Whitehead, one of the major problems that has «poisoned» much if not all of modem philosophy subsequent to Descartes is this dualistic way in which it treats of the relation between mind and nature (or nature and life as he sometimes phrases it).

My concern in this paper is not so much why this dualistic problem exists (though I do think an answer can be provided), but to illustrate the nature of the problem as I see it and to point to a possible way out of it.

Plus, you can not simply expect everyone to make a patently dualistic choice between religion and humanist / atheism.

Not only is the dualistic orientation a distortion of reality, its otherworldly eschatological perspective is not conducive to liberatiNot only is the dualistic orientation a distortion of reality, its otherworldly eschatological perspective is not conducive to liberatinot conducive to liberation.

This is not to say that passion never conflicts with principle, but rather that such conflict need not he exaggerated to the point where we are encouraged to engage in (Kantian) dualistic orgies.

Such a stance must not be fragmentary or dualistic, separating and alienating the dimensions of the created order and human existence from one another.

Yes, they are somewhere that can not be found through faith, rather by abandoning all dualistic thoughts.

Reinhold Niebuhr is less dualistic in that he stresses the relevance of love as an «impossible possibility» to every human situation, but he warns so continually against a sentimental substitution of love for the requirements of justice that the major impact of his thought is a dichotomy in which again justice, and not love, is the determining principle of social ethics.

Obviously, the secularizers are still imprisoned by the hellenic dualistic categories of which they are heir, and obviously they have not learned to think evolutionarily, or else they would have seen the possibility of transcendence in time.

Dualistic Christian thought doesn't have this unitive concept, striving to overcome evil in order to bring in righteousness.

So far our comments have been largely a contrast of stances toward human existence: a plea for a more truly dialectical, less dualistic understanding of the relation between form and energy, a plea for a similar openness toward the past, a question about the future to the effect that the incompleteness of the present ought not to frustrate Dr. Altizer into insisting that the total reversal promised by the glimpsed eschatological future be the only standard or norm of faith.

Both of these points have to do with what King terms «Dualistic Transcendence»; and, at this point, I wish to state only that I do not regard such transcendence as false in a literal or ordinary sense, nor do I believe that a genuine dualistic transcendence is to be found outside of the Christian tDualistic Transcendence»; and, at this point, I wish to state only that I do not regard such transcendence as false in a literal or ordinary sense, nor do I believe that a genuine dualistic transcendence is to be found outside of the Christian tdualistic transcendence is to be found outside of the Christian tradition.

«We seek an understanding that does not divide power and compassionate love in a dualistic framework that identifies love with a resignation of power and the exercise of power with a denial of love.

Victorian dualisms continue to be operative in a congregation if members separate church life from daily life.3 It is dualistic to believe that American culture is secular but church members are sacred, as if they do not live in «the world.»

Guru, you have this dualistic conception that somehow God could not exist if there were suffering or evil in the world.

Dualistic thinking affects everyone, not just women and members of minority groups.

The interpretation of the Epistle to the Ephesians is quite different, depending on whether the writer is seen as primarily dependent on Jewish thought and practices, or as someone whose thought is dualistic.9 It is very difficult to know whether the writers use the various words translated into English as «flesh» and «spirit» in a spiritualizing way or not.

Fishburn said that the task force had tried to use «expressive» language in dealing with sexuality — not sex, as it was invariably termed by the media — but that this language was converted by the secular media into a dualistic, simplistic and moralistic language that treated sexual relationships as if they were being entered on a police docket.

Dualistic ways of thinking about what is spiritual and what is not affects the way people act and relate in a congregation.

There are unwritten rules about what can and can not be discussed in church.6 Dualistic attitudes about what is and is not spiritual or religious are operative if sexuality is not considered a polite topic of conversation among church members.

But with his theory of monads Leibniz stands in the dualistic line of Descartes inasmuch as he contrasts the monadic, subsistent soul not with a single body but rather with a multiplicity of equally subsistent monads.

If we use Gould to interpret Catholic teaching we are bound to be dualistic not just about science and religion but also about body and spirit, as if God somewhat arbitrarily glues a spiritual soul onto the physical human body.

Further, the alteration of our inherited notions of perception can not occur without a rethinking of the nature of physical reality and a radical critique of dualistic mythology.

Probably most Americans are vaguely, if not explicitly, dualistic.

Suffice it to say that it seems to me that both Hartshorne and Whitehead do not draw the dualistic consequences of a sentence in Process and Reality (p. 18): «Each actual occasion contributes to the circumstances of its origin formative elements deepening its own peculiar individuality» (italics added).

Now, on the dualistic assumption, one can not see more than two really different sorts of dependence of our mind on our brain: Either

As we saw in the previous chapter the spirit of dualistic mythology continues to pressure us into the assumption that acts of consciousness or subjectivity are not part of the continuum of occurrences that constitute the world of nature.

An absolute phenomenism, not believing such a dualism to be ultimate, may possibly end by solving some of the problems that are insoluble when pro- pounded in dualistic terms.