Sentences with phrase «of philosophical arguments»

A recent inquiry from a college instructor in search of philosophical arguments on the morality of abortion inspired us to compile the below list of resources, which, though far from comprehensive, may be of use to pro-lifers.

I believe, not because of philosophical arguments, but because of my own experiences.

The is the beauty of the philosophical arguments.

The systematic claims of a philosophical argument must be taken at face value and judged on the basis of rational examination.

Not exact matches

Philosophical and political arguments, by which we might understand the meaning of the term as it is used most commonly today, begin with Burke's Reflections on the Revolution in France.

But if you are looking for consilience, in which multiple lines of independent evidence converge on the same target, then Schwartz's argument is a good one to have in your arsenal, for it fits nicely with biological arguments for intelligent design (cf. Michael Behe's Darwin's Black Box), recent philosophical work on mental causation (cf. Robert Koons» Realism Regained), cosmological fine - tuning (cf. John Barrow and Frank Tipler's The Anthropic Cosmological Principle), and consciousness studies (cf. Dean Radin's The Conscious Universe).

But as I drove home, I myself became less convinced, not of the immediate soundness of my argument, but of the long - term philosophical adequacy and stability of the legal framework within which I had made it.

Start with the science that shows the humanity and individuality of the embryo, and then make philosophical arguments about the equality of all human beings as persons possessing inherent dignity.

One argument might focus on a philosophical anthropology: the natural ends of the body and the proper function of the sex organs.

At one Evangelicals and Catholics Together meeting, writes Tom, the Catholic co-chairman of ECT, which Chuck helped found twenty years ago, some of the Catholic members questioned the value of natural law arguments «on the philosophical ground that no reason exists that is not already deeply saturated with prior pre-understandings and commitments.»

The argument will be more accessible to readers with a measure of familiarity with the pertinent philosophical and scientific questions.

The claim is not saved in this way, for the claim to have such an intuition is not the alleged intuition itself, and only that claim is what in fact and in principle enters the realm of philosophical theory and argument.

Although at times Hartshorne has spoken as though his account of experience rested on some intuition of its essence as exhibited in his own experience, 2 his predominant view and his philosophical practice advance a concept of experience that is generated by dialectical argument rather than by appeal to direct introspection or intuition: «The philosopher, as Whitehead says, is the «critic of abstractions.»

It's especially easy in this exact discussion; you have to be very careful about advocating tolerance, or philosophical openness, because its all too easy for that argument to becomea self - defeating intolerance of intolerance.

We have not mounted philosophical arguments that prove Christ is really present in the Eucharist despite appearances, or that He is wholly present in each part of each consecrated host; nor have we proved, from reason alone, that He is really present in a consecrated host in the Cathedral of Tokyo and Paris at the same time.

The Bishop rightly alerts the listeners to the obvious self - refuting nature of scientism; he emphasises that truth can surely be found in non-scientific forms such as poetry and literature; and then finally, he offers the building blocks for a philosophical argument that the intelligibility of the universe, and thereby the possibility of any science, in some way demonstrates a thinking mind behind the universe.

Discussion of the existence of God is a philosophical question, so one has to be careful in one's arguments.

The question is presented as part of a larger discussion on the nature of philosophical and imperial authority, yet it is clear that the imperial part of the argument is not necessary to its main thrust, as a result standing out all the more.

Employing biblical, theological, and philosophical arguments, John Paul described the Christian conception of man, and spoke about the inviolability of human life, from conception to death.

I stated my position on many of the philosophical problems to which my teachers had introduced me, for instance the question of internal and external relations; and I gave arguments for the positions.

Our task is to work hard, master the arguments (scientific, ethical, philosophical, social), understand the history of how we arrived here, defy the temptation to give up through boredom, build a coherent movement of defiance, and thereby prepare if not ourselves, then at least the next generation, for the moment when the revolution collapses under the weight of its own delusions and contradictions.

In what is to follow I will examine those strands of Craig's philosophical argument for the view that the universe began to exist which seem to be the strongest.

The central chapter on the Second Premise (K 65 - 140) contains: (i) a refutation of the attempted application of Cantor's transfinite mathematics to the domain of extramental reality, (ii) two philosophical arguments which attempt to show the conceptual absurdity of the notion of an infinite past of finite actualities, and (iii) two arguments from physics (concerning Big Bang and Thermodynamic theory, respectively) which attempt to show that probably the natural universe had an absolute beginning a finite time ago.

The series, in effect, is an argument in favor of these stories, albeit on different grounds — scientific rather than religious or philosophical — though Bingham appears not to know this.

You say «In philosophical arguments the onus of proof rests on he who makes an assertion.»

It seems to me that a lot of theological and philosophical arguments come from people trying to say the same thing in different words.

Elton, William, Discussion: «On Hartshorne's Formulation of the Ontological Argument: A Criticism,» Philosophical Review 54 (Jan., 1945), 63.

The role of the ontological argument in Hartshorne's philosophical theology should not be exaggerated by pointing to this argument as evidence of the anti-empirical character of Hartshorne's position, as a whole.

The Legacy Project aims not just to «promote» Hildebrandian ideas but above all to encourage a truly philosophical reception of his work — which is to say, a reception which does not dwell primarily on items of purely scholarly concern but which weighs von Hildebrand's theses, arguments, and formulations with the central question of philosophy, «Is it true?»

«39 Since few people read Lowe's entire 1949 article in which the details of his argument are really presented, I will select a few of the key contrasts Lowe reprinted in Understanding Whitehead, which contains an abridgement of the 1949 article, in an effort to show that Gunter has really answered them already rendering Whitehead not so much Bergson's mathematical alter ego, 40 as something more approaching his philosophical blood brother 41 According to Lowe, however, «it is fatal to the understanding of Whitehead's constructive metaphysical effort to define it in Bergsonian terms.

For critical discussions of Ogden's argument and the entire book, see Langdon B. Gilkey, «A Theology in Process,» Interpretation, XXI, 4 (October 1967), 447 - 459; Ray L. Hart, «Schubert Ogden on the Reality of God,» Religion In Life, XXXVI, 4 (Winter 1967), 506 - 515; Antony Flew, «Reflections on «The Reality of God»,» The Journal of Religion, 48, 2 (April 1968), 150 - 161: and Robert C. Neville, «Neoclassical Metaphysics and Christianity: A Critical Study of Ogden's Reality of God,» International Philosophical Quarterly, IX, 4 (December 1969), 605 - 624.

Hartshorne offers a closely reasoned philosophical argument for a doctrine of God based, not on the classical metaphysical categories of traditional theology, but on process philosophy that allows some non-absolute aspects of God.

Philosophical and theological arguments in favor of immortality are not self - evident.

While well - acquainted with the tradition of philosophical reflection on the soul and its relationship to the body, Fr Selman's knowledge of recent scientific research relevant to his subject appears less impressive and his terminology, and even some of his ideas and arguments, can therefore appear outdated or irrelevant.

And most of Man's Vision of God, The Divine Relativity, 33 and the editorial contributions to Philosophers Speak of God34 is a careful and extensive argument for the philosophical superiority and rational elegance of the «dipolar» conception of God in which the abstract, absolute side of God is balanced by a concrete, relative side.

For that reason I thought Ivan's final sentence highly questionable, and fatal for Pomocon / Porcher dialogue: «we should not confuse the philosophical argument in favor of the local community, or a very reasonable attraction to its many virtues, with either the possibility or desirableness of that arrangement for us today.»

Arguments in philosophical theology, analogous to arguments in history, science, law, or mathematics, can be mutually reinforcing, the weaknesses of some being compensated for by the strength oArguments in philosophical theology, analogous to arguments in history, science, law, or mathematics, can be mutually reinforcing, the weaknesses of some being compensated for by the strength oarguments in history, science, law, or mathematics, can be mutually reinforcing, the weaknesses of some being compensated for by the strength of others.

The improbability of intelligent life is not in doubt while the argument about the degree of improbability is more a matter of «philosophical» science.

It was this naive positivism that Kaplan accepted, rather than, for example, the much more sophisticated views of his philosophical mentor John Dewey, as the basis of his argument for religious naturalism.

My own sense is that the philosophical arguments in favor of immortality have not carried the day.

But if philosophical inquiry thus discovers contingent aspects in God's full actuality, it also discovers the intrinsic limits of its own inquiry into the mystery of God, for no amount of ingenious argument can deduce the concrete, historical character of that which happens to be, but which could have been otherwise.

We are urged to believe various doctrines concerning the incarnation, the atonement, and the resurrection of Christ for which philosophical evidence or argument is quite inadequate, on the grounds that in these religious matters human knowledge can never suffice.

But early on, Dr. Plantinga defended a variety of arguments for the existence of God, marking the beginning of his efforts to put theistic belief back on the philosophical agenda.

«It seems to me that there is a persuasive case for believing that the doctrine of Humanae Vitae, regardless of the pastoral difficulty it causes, regardless of the philosophical and theological arguments thrown against it, regardless of the historical conditioning of its neo-scholastic framework, has been, and is being taught infallibly, that is, irreversibly and without error, by the Church's ordinary universal magisterium.»

Every year, at every level of culture, there's a flood of words about it, from abstruse, high - theoretical juridical and philosophical arguments to close - to - the - ground rants and breast - beatings.

That is, until Origen, the Cappadocians, and Augustine came along, all of whom recognized the uniqueness of Christian claims and the need for complementary philosophical arguments.

This photograph vividly portrays Ford's seriousness of purpose, including stern attention to intricacies of argument and to the nuance of textual details, and most of all captures the total concentration of intellectual energy and engagement with which Lewis Ford has unfailingly, throughout a long and distinguished career, approached the life of philosophical reflection.

I would have dismissed it immediately as one of those obscure and radical philosophical arguments of no real - life consequence.

The war was promoted as a «just war» — the argument that when a war meets certain philosophical or religious purposes, for the greater good or rescue of people from evil, that it is considered «just» in the eyes of God and his people, an inescapable path for doing good through evil means.

In a lifetime which spans the best part of a century, he has been a prolific writer on topics ranging from neoclassical theism, the ontological argument for the existence of God, and philosophical psychology, to aesthetics, pacifism, and ornithology.