Sentences with phrase «of a realist as»

I'm probably more of a dreamer by nature, but I've become more of a realist as I've grown up and matured.

Not exact matches

The chair of the U.S. Federal Reserve is being as unambiguous as she can be about the Fed's realist approach

As a student of the Christian realist theologian Reinhold Niebuhr, Obama is a far more pragmatic politician than his predecessor.

This program gives Wilson many opponents: anti-functionalists among theorists and historians of religion (it's no accident that among theorists of religion Wilson chooses arch-functionalist Émile Durkheim as his hero); evolutionary theorists who don't think that such theory is usefully applicable to social groups; those who think it is applicable to social groups, but conclude that religious groups are maladaptive; and theological realists, who think the whole enterprise vitiated by its procedural naturalism.

• Joaquim Maria Machado de Assis, The Posthumous Memoirs of Brás Cubas: Speaking of books in Portuguese, one might as well add one by the towering genius of Brazilian letters, who did everything that would be attempted by «surrealist» or «magical realist» or absurdist writers a century later, and did it all much better; The Posthumous Memoirs is as fantastic and exuberant and hilarious as any of his works, and is also surely the best novel written in the voice of a deceased narrator.

James readily meets the conditions for being a metaphysical realist by characterizing «reality» as composed both of what we experience, what our sensations are of, and what the abstract relations are that hold among ideas.

Of course flat - out compulsion is the worst threat, but the deception of presenting unverifiable supernatural fantasies as «facts» rankles realists toOf course flat - out compulsion is the worst threat, but the deception of presenting unverifiable supernatural fantasies as «facts» rankles realists toof presenting unverifiable supernatural fantasies as «facts» rankles realists too.

One of the advantages of this small but significant realignment of realist metaphysics is that it takes away any need to speak of «animal souls» or «plant souls», even if they are carefully and somewhat oxymoronically qualified as «material souls».

In that «realist» tradition the intelligible actuality of a thing is not a projection from the mind of the observer — as in Kant and the subjective schools that come from him — but is an intrinsic aspect of the thing itself.

The realist need not suppose that grayness as a humanly experienced color exactly characterizes what the stone is in and of itself, but he believes that there is a correlation between what is objectively occurring in the stone and the human experience of perceiving gray, such that the former is an independent and prior cause of the latter.

Thus, metaphors and models of God are understood to be discovered as well as created, to relate to God's reality not in the sense of being literally in correspondence with it, but as versions or hypotheses of it that the community (in this case, the church) accepts as relatively adequate.16 Hence, models of God are not simply heuristic fictions; the critical realist does not accept the Feuerbachian critique that language about God is nothing but human projection.

We could formulate such a realist position as follows: there is a mind - independent feature of reality that decides a person's gender, and it is not....

(Of course, as we all know, they will say that they do not want to be realists, for to be so would mean acquiescing in the very things they reject in our rationalistic civilization.)

Neither prehension nor intentionality describes the exclusive agency of a self - contained subject, nor the exclusive agency of an object as strict realists such as Brentano would have seen it.

He sees Whitehead as a scientific realist striving after some sort of correspondence between the world as understood by modern physics and the world of direct experience (PW 214/236) Whitehead represents the opposite of Bertrand Russell in his phenomenalist period.

Indeed, Whitehead's use of psychological data is so pervasive and significant for his metaphysics that Laszlo's portrayal of Whitehead as his type of realist is very misleading.

Trump ran for president as a kind of hard - nosed realist who cared more about America «winning» than about freedom outside our borders.

In the mandarin world of foreign policy experts, a good many «realists» viewed, and still view, this initiative as an unwelcome intrusion that distracts attention from the cold calculations of power that should guide our thinking about world affairs.

In the manner of the realists, the competence of reason to understand the intelligible structures of the world both as fact and as value is affirmed.

More generally, it stands within the «realist» tradition in affirming the objective reality of the orders of truth and other kinds of excellence, as against nominalists and subjectivists who believe that knowledge is essentially a human construct and values are nothing but human preferences.

We must remember that Whitehead is not a metaphysician seeking to describe the ultimate facts of existence (so WM 17 - 20), but a realist philosopher of science remarking on uniquely human matters such as perception and freedom.

Just as linguistic expressions lead us to anticipate certain experiences, so for Berkeley certain experiences or immediate ideas are «natural signs» of others, as the sound of the coach is a sign of the sight of the approaching coach.8 The second realist version can be found in the writings of Thomas Reid, for whom sensations are signs of external objects.

In one of his last writings, Niebuhr describes «the guiding principle» of his mature life in relating religious responsibility to political affairs, as a «strong conviction that a realist conception of human nature should not be made into a bastion of conservatism, particularly a conservatism which defends unjust privileges» (Man «s Nature and His Communities [Scribners, 1965], pp. 24 - 25).

Still, in an abundance of prudence, the administration's wise new realist thrust determined that it was in our nation's interest not to meddle in Iranian affairs and to continue the dialogue with the current authorities, even as it was clear that our national interest dictated that we work with President Chavez to help bring the deposed Mr. Zelaya back to power in Honduras.

Collingwood interprets this characterization as follows: «In Whitehead the resemblance is more with Hegel; and the author, though he does not seem to be acquainted with Hegel, is not wholly unaware of this, for he describes the book as an attempt to do over again the work of «idealism,» «but from a realist point of view.»

But, as noted, this band of «realists» is itself divided into two distinctive schools or sub-traditions.

He also reflected about the mixture of self - seeking and self - giving in man's selfhood and gave as well a critical survey of idealist and realist political theories.

There was and is a need for a philosophy of science which, as Edward Holloway writes, was more «existential in emphasis» than essential, whilst being truly realist concerning formal universality (cf. Perspectives in Philosophy, Vol III, Noumenon and Phenomenon: Rethinking the Greeks in the Age of Science, Faith - Keyway Trust).

If the extreme realists would already have had reservations about a middle - of - the - road understanding which was only colored by supernaturalism, as perhaps reflected in the Lokottaravadin, then extremely supernatural conceptions such as those found in the writings of the Mahayana teachers must have aroused their deepest displeasure.

Because of its rough - hewn style, the painting is often noted as the first realist painting of peasants.

He was not, for example, particularly hospitable to the American realists» attempts to reconceive the very notion of experience upon which empiricism should be founded, preferring instead to join Moore and others in England in a virtually uncritical acceptance of the older «commonsense» notion of experience as human (and usually visual) perception derived from their seventeenth - century cultural predecessors Locke and Hume.2

He perceived the realists in America more generally as sliding down the «slippery slope» of metaphysical obfuscation from which all had only so recently emerged.

We do not experience merely the idea of the chair as the idealists have it, nor the essence of some third entity between us and the chair as the critical realists have it.

Now if mere moral realists are right, then although the problem of moral decline may begin in volition, it dwells in cognition: it may begin as a defect of will, but ends as a defect of knowledge.

When society began to treat justice as a simple historical possibility, as many American Protestants did during the Social Gospel era, the prophetic task of the next generation of «Christian realists» was to insist that there are things that society can not do, goals that must remain «impossible possibilities.»

What difference does it make that advocates of just war work within the presumptions of a realist foreign policy — as in the case of United States foreign policy — which assumes that one must do evil that good may come?

I suspect that, very much as Coleridge said that all men were at bottom either Platonists or Aristotelians, so we are, most of us, if we are informed enough philosophically to be self - conscious about these things, idealists or realists.

But how else can we break through the mere semblance of truth, which we short - sighted «realists» regard as truth itself, and come to the authentic truth that makes us blessed?

This argument is not intended as a «realist» embrace of a stance implying that no moral considerations apply to governmental conduct.

The difference of opinion between Dawkins and Kauffman may be understood as a contemporary version of medieval nominalist - realist controversies.15

The Christian realist regards the pursuit of sanctity as the calling of a few individuals, and incompatible with the demands of pursuing justice in a sinful world.

We could formulate such a realist position as follows: there is a mind - independent feature of reality that decides a person's gender, and it is not open to interpretation.

That «other quarter» was probably not envisioned as God's direct intervention, for Mordecai was a realist who believed in the necessity of human agency; God's invisible providence undergirded human endeavor.

Wright's solution is «a narratival and critical realist reading of scripture,» which he doesn't flesh out in this chapter, but will in future ones... which is good, seeing as how I don't know what the hell he's talking about.

Buber — who was, in an elevated sense, a pragmatic realist — worked continually for these aims and insisted that the new «political enterprise» (the State of Israel) was normatively subordinate to the «religious idea» (Zion), and «that as long as such a reality [i.e., the idea of Zion] lives, history should be responsible to it rather than that it should be responsible to history» (preface to Israel and Palestine: The History of an Idea).

During the Cold War, the «realist position» accepted the Soviet Union as a permanent feature of the world scene and sought a long - term accommodation with its interests — while Ronald Reagan was regarded as a reckless visionary for his dangerously «unrealistic belief» that the Soviets could be defeated.

e) As many idealists and some realists have held, in becoming datum for an experience or unit - subject, an entity becomes constituent of the subject.

The doctrine of creation assumed the existence and essential dependability of external reality and the doctrine of the Incarnation practically anchored a realist epistemology as an essential philosophical prerequisite of Christian faith.

We therefore need a different framework, rooted in the key sources of the Christian Faith, ecclesial, and transmitting the fullness of Catholic culture and life, as well as in a realist philosophy adequate for proposing the word of God (cf Fides et Ratio81 - 83).

But this is a far cry indeed from the public controversies that our current epidemic of so - called realist atheism has given rise to, such as whether it is permissible to pray or celebrate Christmas in schools and other public institutions, or to grant government support of one kind or another to private religious education.