Sentences with phrase «objectivity by»

Asher questions the idea of objectivity by suggesting that meaning is shaped not only by the facts the filmmakers choose to present, but also through styles of production and presentation.

In addition to comparing the all - important subjective feel of each car here, we're adding objectivity by driving against the clock.

So rubrics meet the demands of objectivity by distancing teachers from their own perceptions in order to create agreement among readers — writing assessment's view from nowhere.

But on too many occasions it exploits its reputation for objectivity by wandering into domains where scientific knowledge is thin.

If Aristotle insisted not only on the objectivity of truth but on the ability of the intellect of man to apprehend it, the French philosophe Jacques Rousseau denied this objectivity by ushering in what Cardinal Ratzinger called the «tyranny of relativism,» which gives the rationalization of homosexuality so much of its philosophical underpinning by arguing that natural law is merely a human construct and, as such, susceptible of subjective definition.

Not exact matches

In conclusion, «they bring more objectivity to a process that has, in the past, been dominated by «old boy networks.»

By mastering Empathy, Objectivity and Differentiation you will have the right message to communicate with any type buyer you encounter.

«The life of Darwin demonstrates how a turtle may outrun the hares, aided by extreme objectivity, which helps the objective person end up like the only player without a blindfold in a game of Pin the Tail on the Donkey» Charlie Munger

It should therefore be obvious to anyone with a modicum of objectivity that it isn't possible to manipulate the platinum price downward, beyond brief fluctuations, by selling paper claims to the commodity.

I was drawn to ChartFreak not by its clever logo, online ads, or well - written advertising emails, but purely by the objectivity, succinctness, and most importantly successes of ALEX's many real - time chart setups.

What he took away by denying the possible objectivity and rationality of belief, he returned by reconceiving common sense and common action as expressions of natural inclinations and habits.

Yet, more cleverly exposed are the ways the intellectual class, in processing the tale and its history through the standard academic apparatus, fosters the advent of the next authoritarian regime by its naïve belief in its own objectivity and its refusal to judge Gilead's practices.

One way to illustrate the full scope of this problem would be to look more closely at the horizonal character of the ecstatic past in contrast with the past of the ordinary interpretation of time, which is only understood by negative contrast with the present.5 Here Mason, apparently following Whitehead, allows us to make a particularly striking contrast: we can never change the past» he says (p. 95), meaning to evoke what Heidegger calls Dasein's «facticity» and to compare it with the objectivity with which perished actual occasions confront the concrescing actual entity in Whitehead.

Metaphysical realism, understood in a processive way, requires this triple sense of objectivity: novel human doings in need of guidance, long - enduring systems of belief that provide the schemata of interpretation by which that guiding can be done, and opportunistic skill in sculpting act and theory, fact and canon, into a coherent, fruitful basis for intelligent action.

Accordingly, faith is made possible by the negation of objectivity, and since «objectivity» and «subjectivity» are antithetical categories, it follows that faith can be identified with «subjectivity.»

All this, which is only a part of what ought to be said about the Atonement, is not irrelevant to our discussion; for like Professor MacKinnon, though in a rather different way, I want to lay the greatest emphasis on the decisiveness and uniqueness of the Cross and the Resurrection In both these acts of God, however, I find no inconsistency between their decisiveness and «objectivity» and the fact that they are directed towards men: the former as conveying to them the divine acceptance which is also judgement, the latter by bringing to them, in the Easter experiences, the active presence of the living Lord.

So likewise Kierkegaard's dialectical understanding of faith establishes the subjective truth of faith as a consequence of the negation of objectivity, and the passion and inwardness of faith is established only by virtue of the absurdity of its objective meaning or ground.

Kierkegaard knew the death of God only as an objective reality; indeed, it was «objectivity» that was created by the death of God.

Therefore true faith is radical inwardness or subjectivity, it comes into existence by a negation of objectivity, and can only maintain itself by a continual process, or repetition, of negating objectivity.

Practitioners of disciplines that pride themselves on their objectivity and neutrality sometimes make pronouncements on matters of ultimate human concern, but when they do so they invariably introduce assumptions not warranted by their purely empirical or purely rational methods.

Even though the object is to determine as far as possible what the physician should do, nevertheless objectivity as the conscious will to be guided by the object rather than by prejudices (even by moral ones) is itself a moral attitude.

No one finds it easy to adopt such a moral attitude which is determined by this «medical objectivity».

Far from transcending the «biasing» particularities of biographical experience, in conformity to some positivist notions of «value freedom» and «objectivity,» the academic contributions of each of the scholars studied in this book were profoundly shaped by early childhood experiences, distinctive personality traits, and, as noted above, particular theological or atheological visions, as the case may be.

Perfect objectivity is not something we can achieve, but it is an ideal we can strive for by consciously opening ourselves to criticism and correction both by God, speaking through the text, and by the convictions of others.

If there is no god and no ultimate reality, we have nothing by which to approach objectivity but a mish - mash of opinions and perspectives that can never hope to know anything with any certainty.

An epistemology oriented by the cross shares feminists» skepticism about traditional science «s claims about objectivity.

If objectivity is defined as what underpins the «one true story position often taken by science or theology, then the answer is No.

An epistemology of the cross would be more comfortable with the kind of «objectivity» described by philosopher Sandra Harding.

«11 By means of a process or an event (it is difficult to define it precisely), one who by all odds could otherwise claim epistemological privilege becomes aware of a complete reversal of the notion of «privilege» finds that an extraordinary kind of truthfulness (which is not «objectivity») attaches to the «partial» perspective glimpsed from the vantage of the struggle of the poor, the discriminated - against, the forgotten - abouBy means of a process or an event (it is difficult to define it precisely), one who by all odds could otherwise claim epistemological privilege becomes aware of a complete reversal of the notion of «privilege» finds that an extraordinary kind of truthfulness (which is not «objectivity») attaches to the «partial» perspective glimpsed from the vantage of the struggle of the poor, the discriminated - against, the forgotten - abouby all odds could otherwise claim epistemological privilege becomes aware of a complete reversal of the notion of «privilege» finds that an extraordinary kind of truthfulness (which is not «objectivity») attaches to the «partial» perspective glimpsed from the vantage of the struggle of the poor, the discriminated - against, the forgotten - about.

As Rorty has put it more recently, «whatever good the ideas of «objectivity» and transcendence» have done for our culture can be attained equally well by the idea of a community which strives after both intersubjective agreement and novelty — a democratic, progressive, pluralist community of the sort of which Dewey dreamt» (ORT 13).

To begin with, an epistemology of the cross can not be used by knowers whose claims to objectivity are predicated on domination, for it harbors a deep suspicion of power - based knowledge claims and those who make them.

From Plato onwards, philosophers have sought to escape from the anxiety of personal freedom by searching for certainty and objectivity in a supra - human realm, whether it be that of unchanging Platonic Forms, or in the inexorable unfolding of some grand historical design, or in an eternal life with an omniscient, loving, supreme Being.

As Marjorie Reeves has shown in her application of Buber's I - Thou philosophy to education, the whole concept of the «objectivity» of education is called in question by the fact that our knowledge of things is for the most part mediated through the minds of others and by the fact that real growth takes place «through the impact of person on person.»

In order to follow Kant one must suppress one's existential subjectivity in favour of a rational objectivity in which one participates only by virtue of having previously defined the essence of value as one's rational nature.

One of these is the desire to safeguard the student by demanding of the teacher an illusory objectivity, as if the teacher had no commitment to a certain field of knowledge, to a method of approaching this field, and to a set of attitudes and value assumptions which are embodied in the questions which he raises.

Could it be that the decision making, even the scope of life, of atheists is limited by conflating rationality / objectivity / accuracy with mere mental reason alone, which is why they ask a wrong question?

’28 Kuhn's portrayal of normal science as dominated by unchallenged dogmas, his failure to specify criteria for paradigm choice, and his talk of «conversion» and «persuasion» all seem to these critics to threaten the objectivity and rationality of the scientific enterprise.

Despite the knowledge gained by these methods, it seems doubtful that the demand for complete objectivity in psychology can be justified.

The operations of understanding in relation to the interpretation of the text was determined by a technology of methodology which, according to Age of Enlightenment ideology, was substituted in place of prejudice, tradition, and authority and therefore guaranteed the objectivity of the enterprise and the truth of its results.

Hermeneutics, with its emphasis upon tradition and narrative, is central to the philosophy of science now cognizant of the false dichotomies between objectivity and subjectivity, science and ideology, engendered by the modern Enlightenment.

By this metaphor, the shift from subjectivity to objectivity can be interpreted temporally.

He is not the unity of all reality produced by the parts of the world, but the antecedent ground of the possibility of this unity, and he is, therefore, anterior to the duality of subjectivity and objectivity.

In the effort to give objectivity to theological talk and thus autonomy to theology, the only recourse for theologians, as long as they were bound by the static pattern of thinking and its logic of meaning, was to distinguish theology spatially from science.

For far from being a deviation from biblical truth, this setting of man over against the sum total of things, his subject - status and the object - status and mutual externality of things themselves, are posited in the very idea of creation and of man's position vis - a-vis nature determined by it: it is the condition of man meant in the Bible, imposed by his createdness, to be accepted, acted through... In short, there are degrees of objectification... the question is not how to devise an adequate language for theology, but how to keep its necessary inadequacy transparent for what is to be indicated by it...» Hans Jonas, Phenomenon of Life, pp. 258 - 59; cf. also Schubert Ogden's helpful discussion on «Theology and Objectivity,» Journal of Religion 45 (1965): 175 - 95; Ian G. Barbour, Issues in Science and Religion (Englewood Cliffs, N.J.: Prentice - Hall, 1966), pp. 175 - 206; and Michael Polanyi, Personal Knowledge (Chicago: University of Chicago Press, 1962).

The goal of a genuine objectivity is thus in actual practice undermined by a will to power structured in the very semantics of language and expressed through a mastery of the object through technique.

Under the guise of scientific objectivity and antiseptic disinterestedness, the legitimating authority of traditional belief has been seized and bent to the service of new legitimations by a new authority.

Theological anthropology would agree with this but would add that it is too superficial to interpret the self - centredness in human beings as a mechanical disorder or as an organic maladjustment easily corrected by the mechanical or organic processes to come; and that the condition of rational objectivity also requires overcoming of the spiritual alienation of the self from God which is behind all psychic and social alienations.

Surely this flight may not really be caused by sober objectivity, and a man may even pretend to venerate the incomprehensible silence while his whole attitude actually remains an escape and he only wants a superficial and guilt - ridden well - being in order to escape from the claim of the incomprehensible.

To answer this question requires rigorous reflection as to what is meant by subjectivity, especially when it is contrasted with objectivity.

In his study of Goethe's epic Hermann und Dorothea Humboldt discusses the function of art as idealization by means of the imagination, the concept of artistic objectivity and artistic truth, the difference between classical and modern poetry, and finally, the epic as the genre of humanitas (Humanität).