Sentences with phrase «of paradoxes which»

For instance, the Passion themes in Isaiah 52 - 58 about the obedient servant of God who suffers willfully and willingly for our healing and salvation present Christians with a series of paradoxes which are difficult to grasp: the honored one is despised and rejected, the innocent is charged with guilt, the healer is wounded, and the one who offers life is killed.

How in this case man can be said to be free is one of the paradoxes which Niebuhr holds defies rational understanding.11 But if we accept the paradox, while we may say there is an ideal possibility that we could assert our human will to power in history without sinning and thus bring in the Kingdom of love, this is no actual possibility.

If on the other hand there is such a concealment, we are in the presence of the paradox which can not be mediated inasmuch as it rests upon the consideration that the individual is higher than the universal, and it is the universal precisely which is mediation.

He is also a sign of the paradox which is ourexperience of human weakness and God - given strength.

Not exact matches

Some people would blame a similar phenomenon known as «the paradox of choice,» which contends that too many options can make people feel less satisfied.

Yet the history of this quest for quietness, which I've explored by digging through archives, reveals something of a paradox: The more time and money people spend trying to keep unwanted sound out, the more sensitive to it they become.

The Ellsberg paradox is a paradox in decision theory in which people's choices violate the postulates of subjective expected utility.

Judea Pearl likes to distinguish between «Simpson's reversal», which is the indisputable arithmetic fact that, say, 2/3 + 5/9 is not equal to 7/12, and «Simpson's surprise», which is the mistaken causal interpretation of this fact (that's the paradox part.)

Any outside observer would see a fine young man exerting his power of discernment and struggling with the paradoxes and contradictions that many of us see, but unfortunately his family sees a heretic, which is a shame because that is what the ruling clergy said of Jesus of Nazareth, according to the Bible.

So we see the paradox of cyberspace, which enhances the illusion of images as reality because we can move and change the images and thus are deluded into thinking we are effective in the real world (Phelan 1984, 1988).

Like Polanyi, Fr Holloway sees that «the paradox of all these totalitarian philosophies is that they emanate from the minds of individuals, and their intrinsic certainty does not therefore transcend the individual and limited minds from which they proceed.»

That Luke did so by replacing this cry with a statement of exemplary piety should not tempt us away from the paradox of the Markan and Matthean reports, which invite us to affirm that God was present although not even Jesus could see that this was so.

So much so that all along the line one can uphold, and without paradox, the following thesis (which is doubtless the one best calculated to reassure and guide men's minds when confronted with the growth of transformist views):

And the religious response to this suspicion is in each case the same: the formulation, by means of symbols, of an image of such a genuine order of the world which will account for, even celebrate, the perceived ambiguities, puzzles and paradoxes of human experience.

This difficulty lay like a great sorrow upon all theologians whose last norm of belief was nothing more certain than private interpretation of the Bible, and while it broke the faith of some, it serves also, paradox though it may seem, to explain how it was that so many non-Catholic exegetes found it easy to strip themselves of theological vesture and to plunge wildly with the higher critics into the maelstrom of that speculative free - for - all and devaluation of Christian dogma which followed.

The fallacy of such reasoning is clear once we see that atheism is not the only alternative to the assumptions which generate the absolutistic paradoxes.

Here appears one of the major paradoxes of the spiritual life, of which the Bible gives vivid illustration — the more self - respect men achieve, the more they are plunged into self - depreciation.

It is the paradox of the sacramental principle, in which infinity is contained within the limited and tangible; but Adam Gopnik, resolute secularist and anti-Catholic that he is, can not be expected to understand that.

Because men have difficulty in dealing with paradox and ambiguity, they can not accept the evil in themselves, and so they project it onto others: human enemies (which explains the prevalence of war) or an omnipotent God (which allows them to avoid their own responsibility).

My second basic dissatisfaction with linguistic analysis is that, like Aristotelian logic, of which it is heir, it is unable to deal with paradoxes.

Hartshorne, I think, can not answer such questions and admits as much in a statement, which, though parenthetical to the prior statements I have cited, indicates just how far we are from an analytically clear understanding of divine knowledge: «If this [knowing fear without being afraid] is a paradox so is any idea of adequate knowledge» (CSPM 263).

She recognizes the «paradox» involved in the thought that something is «always complete yet always growing» (p. 170), which she claims «results from the incapacity of the human mind to conceive non-temporal sequence» (p. 170).

This problem is one of which Whitehead is fully aware; indeed, he makes it explicit in more than a few passages of his works, sometimes referring to it simply as «the problem of solidarity» and other times as «the paradox of the connectedness of things» (PR 88; AI 293).

that is, «The world is thus [italics mine] faced by the paradox that, at least in its highest actualities, it craves for novelty and yet is haunted by terror at the loss of the past, with its familiarities and its loved ones,» refers, because of the use of the word thus, to a previous argument that provides the grounds on which Whitehead bases his assertion that the world requires both novelty and order.

It's an instinct that drives him to pursue art with an almost physical vulnerability («You put your hands under your skin, you break your breastbone, you rip open your rib cage»), an instinct that drives him to hit high notes that he claims he can reach only in the presence of an audience, an instinct that compels him to construct a life filled with tension and paradox — a life in which he finds himself a friend of both the poor and the rich.

This passage consequently invites the paradox of the growing infinite which led James to deny the mathematical continuity of time.

Zeno had several versions of this paradox, perhaps the most famous of which is the race of Achilles and the tortoise.

Their concurrent, or even interdependent, increase is a seeming paradox, since conformity means repetition of the past, thus prolongation of what has been, contrary to the self - creative freedom which appetition for novel realization would imply.

The problem which Zeno raised with his paradox is, as we have seen, the problem of the infinite.

There is, of course, an astounding paradox to the human being which the word unique records, and unsophisticated folk as well as philosophers know that the paradox is real — that is, ontological.

Any attempt to break loose from the path set out by Schleiermacher and to find a way in which to make the transcendent God our subject, rather than some aspect of ourselves, could be called an apophantic theology, standing as it does in that tradition of paradox or dialectic that marked the Cappadocian theologians and has always been a part of the theological tradition.

Here we arrive at a paradox that Jerry Z. Muller's anthology of conservative thought richly highlights: conservatism is that theory which aims to protect sound practice against corrosive and corrupting theory.

Neither should we choose any of the numerous works in which Whitehead establishes mathematics as derivative from the abstract theory of classes or intuitive set theory, because in these works he acknowledges the paradoxes in set theory that drove him to affirm for a time Russell's logistic thesis that mathematics is the «science concerned with the logical deduction of consequences from the general premises of all reasoning» (MAT 291).

This idea of «fulfilment» illuminates the paradox of newness and continuity to which I referred earlier.

But Christianity, which is the first discoverer of the paradoxes, is in this case also as paradoxical as possible; it works directly against itself when it establishes sin so securely as a position that it seems a perfect impossibility to do away with it again — and then it is precisely Christianity which, by the atonement, would do away with it so completely that it is as though drowned in the sea.

At the bottom of this opposition lies the decisive Christian concept, «before God,» a determinant which in turn stands in relation to the decisive criterion of Christianity: the absurd, the paradox, the possibility of offense.

Miller highlights the paradox of believing in the resurrection of Jesus Christ, which she claims «has strained the credulity of even the most....

Nevertheless, inasmuch as each articulated one side of a basic religious polarity, they are necessarily complementary visions the solution to such historical oppositions and antagonisms is, therefore, a dialectical one — not in the Hegelian or Marxian sense of dialectic, but through a dialectic which acknowledges both sides of those paradoxes intrinsic to the religious situation.

donald haggerty ignatius, 200 pages, $ 16.95 This book of spiritual guidance is concerned with the way in which the spiritual life is «a path of paradox,» a deepening yearning for a God who....

Besides the paradox of foreign missionaries establishing the indigenous process by which foreign domination was questioned, there is a theological paradox to this story: missionaries entered the missionary field to convert others, yet in the translation process it was they who first made the move to «convert» to a new language, with all its presuppositions and ramifications.

Here was an acute paradox: the vernacular Scriptures and the wider cultural and linguistic enterprise on which translation rested provided the means and occasion for arousing a sense of national pride, yet it was the missionaries — foreign agents — who were the creators of that entire process.

The paradox of communications technology is that on the one hand, the ITU and its related organizations are not concerned with the substantive content which passes through the communications channels (being devoted solely to technical matters), while on the other hand, as an international institution, an experienced American engineer could speak of it in these terms:

Specifically, the attempt to combine the principle that «the whole universe consists of elements disclosed in the analysis of the experience of subjects» (which Whitehead calls the «subjectivist principle») with the substance - quality framework led straight to the Lockeian paradox (WEP 135)

This book of spiritual guidance is concerned with the way in which the spiritual life is «a path of paradox,» a deepening yearning for a God who insists on concealing himself.

Their findings dispel the so - called firewall paradox which shocked the physics community when it was announced in 2012 since its predictions about large black holes contradicted Einstein's crowning achievement — the theory of general relativity.

We must try again, as Christians have always tried, to find our way through the paradox of losing one's life to find it which appears finally in every ethical decision.

Anxiety is the inevitable concomitant of the paradox of freedom and finiteness in which man is involved.

Niebuhr's inordinate emphasis on the doctrine of sin derives from the anxiety inherent in the paradox created by the conflict between man's freedom and his tendency toward the prideful self - dependency which is a universal human tendency.

The first third of the work — a series of aphoristic reflections on man's «vanity» and «wretchedness,» as well as his «greatness» — culminates in a series of paradoxes under the chapter heading «Contradictions,» in which Pascal attempts a religious synthesis of these two contrasting themes.

As Niebuhr described it, the favorite strategy of avoiding the paradox is to claim the achievement of perfection (which in turn becomes a source of human arrogance).