Sentences with phrase «of modernity from»

But the shadow accomplishments of evolving liberal polities in the face of ecclesial failure are just one part of the story of modernity from a religious perspective.

Not exact matches

While commonly experienced as a pleasurable involvement in a social and spatial interior, hygge is also examined as a mode of withdrawal from alienating conditions of modernity.

Jean joins Jim in being a wavist, in explaining with all kinds of evidence from TR and others that the «first wave» of modernity was transformed into the «second wave» by the progressives.

The Canadian George Grant had that view of Locke (see his great essay on America and ROE v. WADE) largely because he had already bought the view (from Strauss, Heidegger, and Kojeve) that modernity = technology and America = modernity.

Modernity amounts to the gradual but steady emancipation of the political sphere from the religious sphere.

Taylor finds the solution not in the rules of modernity or the rules of Christian orthodoxy but in practical reasoning that seeks to evaluate «forms of life» from within broadly shared «conceptions of the good.»

But, even in the fundamental thinkers of high modernity, hints can be found that knowledge requires God: Descartes uses God in the Meditations in order to escape from the interiority where the cogito has stranded him; Kant uses God as a postulate of pure practical reason in order to hold on to the possibility of morality.

If postmodernity is or is going to be something really and materially new, then the Systematic Theology, in its preoccupation with the great problems of modernity and its paradigmatic exemplification of one sort of modernist thinking, will probably be an historical artifact from the day of its publication.

The Foucault by whom we are first moved to question modernity, the Foucault by whom we are first shown the absurdity of the modern project from its beginning, is not the Foucault of the epistemological Order of Things and Archaeology of Knowledge, but the Foucault of the historical Discipline and Punish, Madness and Civilization, and Birth of the Clinic.

In the great essay («The Storyteller») from which this quotation is taken, Benjamin explains how the various forces of technological modernity have gradually reduced the power and value of experience — have made personal experience less «communicable.»

• Catholic social doctrine from Leo XIII to Benedict XVI, Bernard Laurent relentlessly argues, is one of relentless «intransigence» against the Enlightenment, modernity, liberalism, and all their pomps and works.

To grow up in Canada is to inherit a privileged position for understanding modernity» sufficently distant from that hurtling spaceship of «the republic to our south,» while retaining (perhaps from connections to nature, to the history of France, and to Catholicism) a sharp, intuitive sense of what it once was like to be «premodern.»

Ron Dreher calls it the Benedict Option as he believes it is time for Christians to copy the fifth - century monk St Benedict and pursue a «communal withdrawal from the mainstream, for the sake of sheltering one's faith and family from corrosive modernity and cultivating a more traditional way of life».

Evangelicalism, in this paradigm, is now no longer a distinct theological tradition (i.e., «Reformation Christianity,» though it tends to be dominated by a «Reformed» articulation of Christian faith) or a particular piety and ethos (as it tended to be in classical evangelicalism) but has become a theological position staked out between conservative neo-orthodoxy and fundamentalism on a spectrum from left to right that is defined essentially by degrees of accommodation to modernity.

Woman's singular strength arises from her awareness that God entrusts other eternal subjects to her and even where modernity has resulted in a «gradual loss of sensitivity for man, that is for what is essentially human», maternal love must «ensure sensitivity for human beings in every circumstance: because they are human!».

Alisdair MacIntyre, who is a fairly transparent inspiration for this idea, suggested we retreat from modern institutions into small monastery - like communities in order to rebuild the moral foundation of character — an integrated set of beliefs and morality — that modernity has undermined.

Appealing to mystics, poets and activists, she points to a different epistemology from that of modernity, a «connected knowing» that recognizes our intrinsic interconnection with all living things and awakens a reverence for life.

Even now when the limits of resources and problems of pollution have forced themselves on the attention of everyone, our inheritance from modernity counts heavily against an adequate response.

For two hundred years, theologians retreating from the advance of scientific and philosophical debunkings have taken refuge in the sphere that modernity graciously set aside for religion as a subcategory of poetic expression.

While Lincoln, like Madison, understand the political significance of reverence for our founders he also understood the hostility to tradition inherent in modernity's iconoclastic premises, not to mention the ambiguous status of tradition in a nation forged from revolution and an extraordinary measure of political philosophy.

From the perspective of Darwinism, Lincoln's unflinching Christian faith is the benighted detritus of an ancient and obsolete worldview — modernity has embraced the reason and science of Darwin over the faith and revelation of Lincoln.

But there is another, more uncomfortable assertion we should also be willing to make: that humanity could not have passed from the devotions of antiquity to those of modernity but for the force of Christianity in history, and so — as a matter of historical fact — Christianity, with its cry of «no other god,» is in part responsible for the nihilism of our culture.

One can certainly detect, for instance, a growing skepticism toward «modernity» in the form of master narratives and instrumental reason, possibly because Latin America has so often had a painful experience of these narratives and the exercise of such reason — experiencing them from the «reverse side of history,» to use Gutiérrez's apt phrase.

Against the whirl and blur of modernity we revel in what Niebuhr called «freedom from anxiety.»

From the exposes of the illusions of modern conscious rationality by Freud, Marx and Nietzsche through contemporary feminist theory, modernity has been forced to rethink its Enlightenment heritage on both reason and.

Here's my best rough guess: Bernard Lonergan famously characterized the sea change of cognitional strategy which occurred at the dawning of modernity as a shift from the pedagogy of the quaestio to the pedagogy of the thesis: from inquiry to assertion.

In the forthcoming Victories of Reason he will go even further, contending that the most significant advances in knowledge, liberty, human rights and material well - being — what we like to call progress — stem not from Greece or the Enlightenment or modernity but from Christianity itself.

Our concern in this study is with the spiritual vision behind modernity and the nature of the critique which primal vision brings to it and to evaluate the same from a Christian theological view - point and to see how the spiritual vision of post-modern society may incorporate what is valid in it.

Modernity's emphasis on secularism involves three elements - a) the desacralisation of nature which produced a nature devoid of spirits preparing the way for its scientific analysis and technological control and use; b) desacralisation of society and state by liberating them from the control of established authority and laws of religion which often gave spiritual sanction to social inequality and stifled freedom of reason and conscience of persons; it was necessary to affirm freedom and equality as fundamental rights of all persons and to enable common action in politics and society by adherents of all religions and none in a religiously pluralistic society; and c) an abandonment of an eternally fixed sacred order of human society enabling ordering of secular social affairs on the basis of rational discussion.

Modernity is a spirit that seeks to break up this vision of an unbroken continuum to produce individuals and groups conscious of their individual selfhood and different from other individuals and groups.

A problem arises for this proposition, however, from the several stages of modernity.

The question is, whether in religion or in secular modernity, these perversions of the messianic spirit can be redeemed by the spirit of genuine humanism within it and / or controlled by the rule of law from outside it, without suppressing the basic spirit of democratic freedom.

YOU: Fishon, I do not get stuff from a book — I have a degree in World Religions and the History of Science and a postgraduate degree in Representation and Modernity.

From the liberal standpoint, modernity is not the desert of meaningless lifestyle - chasing Hauerwas implies it is (he appears to endorse Wendell Berry's judgment that the «dominant story of our age, undoubtedly, is that of adultery and divorce»).

In Living Faithfully in a Fragmented World: Lessons for the Church from MacIntyre's «After Virtue» (1998), Wilson responds to moral philosopher Alasdair MacIntyre, who concludes his celebrated 1991 critique of modernity by calling for «the construction of local forms of community within which civility and the intellectual and moral life can be sustained through the new dark ages which are already upon us....

Global governance then took a Copernican turn, away from the paradigms of western modernity (such as national sovereignty and interest, the primacy of reason, growth, progress, representative democracy, the authority of government, western universal values, hierarchies), towards a new postmodern ethic.

Obviously, to take this course is doubly insecure, for it involves wresting ourselves from the authority of both past forms of Christianity and present forms of modernity.

Yet the key point for Catholic thinkers to acknowledge is that the philosophy of science from Bacon right through to modernity has shown that the success of modern experimental observation does challenge Aristotelian - Scholastic «natures».

From MacIntyre's perspective, the presumption that one might be capable of standing somewhere to reject modernity is the kind of peculiarly modern attitude his work is meant to disabuse.

My frank goal has been to help free persons from feeling intimidated by modernity, which while it often seems awesome is rapidly losing its moral power, and to grasp the emerging vision of a postmodern classical Christianity.9

Like the ancient dybbuk separated from its body and consigned to wander the world, modern man senses his detachment from life as the peculiar curse of his modernity, the price paid to Satan in return for distance.

My shift from then to now is from a fixation on modernity to the steady flow of postmodern paleo - orthodox consciousness.

Yet MacIntyre thinks we can gain some understanding of the moral character of modernity only from the standpoint of a different tradition — in particular, the tradition of the virtues represented by Aristotle.

It is as though, quite apart from the man, there exists a figure called Alasdair MacIntyre whose position you know whether or not you have read him — and whose name has become a specter that haunts all attempts to provide constructive moral and political responses to the challenge of modernity.

In the face of the spiritual poverty of liberal modernity, Dugin places his hopes in Dasein, which takes the form of the arresting, animating forces that arise from below: desire, instinct, ethnos, or history's consolidated remains.

This new apologetic task is not unlike other apologetic tasks undertaken by Christianity in other periods, especially at the time the biblical tradition encountered the Greco - Roman world in the first centuries of the Christian era, from Paul to Augustine, and at the time of the transition from the Middle Ages to the dawn of modernity, including the great reformations of Europe and the Americas.

Farrell begins with Francis Bacon and Descartes and works his way up (or down) through all the mental benchmarks of modernity, from Hume and Rousseau through Nietzsche, exposing the essentially paranoid structure of the methodology of suspicion.

He covers also the varieties of modernist theologians, many ethnic groups who tried to stay sheltered from modernity, the major denominational types, all sorts of countermodernist movements, and groups that sought to restore wholeness through physical or psychological therapies, ecumenism, social Christianity or patriotism.

Matthew Rose's assessment of the great Swiss theologian Karl Barth claims that (1) Barth is appreciated by theologians and scholars for «liberating theology from modern captivity,» though (2) Barth took for granted modernity's limitation of natural human reason to the empirical world.

Modernity began by dividing reality into the two worlds of mind and matter, freeing the latter from religious concern so that it could be explored by objectifying scientific methods.