Sentences with phrase «of philosophical conclusions»

In general, we may say, confidence in the purely rational character of philosophical conclusions declined in the face of the actual variety of belief among philosophers.

Not exact matches

Theological ethics arrives at the same conclusion as philosophical ethics: though outsourcing must take its course as part of the normal markings of international trade, the beneficiaries of this market exchange must help displaced workers make the transition to a new place in the economy.

I am using «natural theology» to refer to conclusions of philosophical inquiry supportive of some Christian teaching from data that are understood to be factually and logically independent of Christian revelation.

Insistently attentive to horrendous evils in the actual lives of persons, she boldly draws on both philosophical and theological resources (the two, she says, are inseparable) to support her claim that the person experiencing evil can reach the firm and reasonable conclusion that evil has not defeated the goodness of God.

In addition to Bowne, McCabe looked to Richard Rothe6 and Isaak Dorner7 for philosophical support of his conclusion regarding God's experience of temporality and contingency.

If the divine is now used to give the view a supposedly greater philosophical coherence, then I inevitably reach the sort of conclusion implied by Hartshorne's bodily cells with their «little experiences or feelings.»

When I reflect on the infinite pains to which the human mind and heart will go in order to protect itself from the full impact of reality, when I recall the mordant analyses of religious belief which stem from the works of Karl Marx and Sigmund Freud and, furthermore, recognize the truth of so much of what these critics of religion have had to say, when I engage in a philosophical critique of the language of theology and am constrained to admit that it is a continual attempt to say what can not properly be said and am thereby led to wonder whether its claim to cognition can possibly be valid — when I ask these questions of myself and others like them (as I can not help asking and, what is more, feel obliged to ask), is not the conclusion forced upon me that my faith is a delusion?

The conclusion reached is that the modern philosophical tradition was mistaken in postulating sensory images as objects of perception.

The first results of these metaphysical inquiries can be found in the five books of the manuscript «Notes towards a Metaphysic» (written from September 1933 till May 1934), in which he makes an endeavor to construct a cosmological - metaphysical system of his own, 5 following the example of Whitehead's and Alexander's description of reality as a process, but based on his method elaborated in An Essay on Philosophical Method, 6 and in «Sketch of a Cosmological Theory,» the first (never published) cosmology conclusion to The Idea of Nature.

We may even relate our discussion to the various conclusions of philosophical investigation.

If he accepts other norms besides this, then he must return to some identification of revealed propositional truth, admit some other encounter with God than that which occurs in Jesus Christ, or allow authority to the conclusions of philosophical speculation.

Suddenly the frustratingly «reasonable» and uncertain style is driven to conclusions by a commanding philosophical intellect exploring topics as complex as the nature of causation.

Christian's third conclusion means that Whitehead's philosophical theology is in a sense a confessional theology, i.e., a rational «explanation of an interpretation» of human experience.

To help point the way out of the problem I will turn to the writings of Whitehead (particularly his later works), drawing from his work certain conclusions which, while not explicitly stated by him may nevertheless be said to follow from his overall philosophical scheme.

Unfortunately this conclusion is extraordinarily brief and abbreviated, probably being little more than notes for a full conclusion, but it does reveal the deep ground of the Phenomenology in the Crucifixion, and not insignificantly this work is the first full philosophical realization of the death of God.

In extenuation I should plead that in a series of four lectures, intended in each instance of delivery for a general educated public rather than for philosophical and theological experts, of necessity one must be brief and must deal with the topic in a broad way; furthermore, I have not intended to claim that every representative of process - thought would agree with what I have selected as significant nor would find my use of what in fact has been selected compatible with his own particular approach or his own individual conclusions.

Even Charles Hartshorne, whose «metaphysics of love» seeks to portray the salient features of Christian faith, establishes his conclusions solely upon philosophical and even rationalistic criteria.

Mr. Thorson makes the serious charge that I draw my conclusions in «something akin to the way in which popular discussions of the theory of relativity used to suggest that it justified relativism in philosophical and moral thinking.»

2) You can maintain your position from a faith perspective, and say this, but then I'd have to seriously question [a] your historical integrity (for example, the historical position of Revelations as canon, although more of a debate than the other texts, was still NOWHERE NEAR contestable enough for you to draw this sort of conclusion) and [b] your philosophical integrity (for example, if you dismiss Revelations because it doesn't support your position, i'm going to ask: by what authority do you think you have the right to discern this?

[49] All this leads to the inescapable conclusion that the rarefied atmosphere of philosophical speculation can often cause the feet - on - the ground dimension to be lost sight of.

So the first conclusion is that [i] even if [/ i] one follows Aquinas in his analysis of analogy, or more specifically, analogical language, as a philosophical tool for interpreting «God - language,» it does not follow that it says anything about [i] being, [/ i] as such, about God's being in particular, and even less does it tell us anything about how God's being might be [i] pictured [/ i].

First, there is the increasing prevalence within the scientific community of naturalistic philosophical beliefs which, if carried to their logical conclusion, would seem to imply a complete debunking of the enterprise.

I have come to the conclusion that for we who live in the Western world, the major challenge to the viability of Christianity is not Buddhism, with all its philosophical appeal to the Western mind, nor is it Islam, with all the challenge that it poses to Western culture.

See also Roderick Chisholm's splendid and much more fully developed argument for the same conclusion in «The Defeat of Good and Evil,» Proceedings of the American Philosophical Association, (1968 - 69), 21 - 38.

But Hubert Dreyfus and others have suggested that the whole project of attempting to develop and apply systems of artificial intelligence may be subject to limitations which are not just practical but philosophical (see, e.g., WCCD, Parts II and III and Conclusion).

It took years of studying the history in which the Bible was written, learning about the other influences that often aren't taught in religious settings... and considering those religious influences, as well as the scientific and philosophical influences... to reach to the conclusions I have reached today — though I admit they still aren't and never will be perfect (like when I said IT doesn't care.

«39 The present writer has found great inspiration, much truth, wisdom, and beauty, fervent witness to the numinous character of ultimate reality in the great Hindu writings through the ages, and hopes to learn still more from them; but he can not agree with Radhakrishnan's conclusion that «Jesus» own testimony, philosophical truth and religious experience alike demand that He should be brought in line with the other great saints of God, who has not left himself without a witness in any clime or age.

For those of us in the West who have approached Christianity as if it were a philosophical system to be learned it is high time we came to a similar conclusion.

Professor Tillich himself, to whom we referred at the beginning of this lecture, although not at all identified with process - thought, was insistent on the necessity for the development of a modern philosophical theology and was increasingly finding himself in sympathy with many of the conclusions of thinkers such as Hartshorne; and more recently, as he himself acknowledged in the preface to the third volume of Systematic Theology, he associated his own views with those of Teilhard.

Nonetheless, from the starting point of these principles (received by faith) further conclusions can be drawn, and this is done by philosophical reasoning.

-LSB--RSB- Now, while the principles of the science of theology are not known by philosophical reasoning (they come by revelation), the further conclusions that flow from these principles are derived with its help.

In moral theology, the derivation of conclusions from revealed principles with the help of philosophical reasoning is very common indeed.

Ironically, his conversion occurred when he came to the conclusion that post-liberalism «offered the best account of how to do theology, given the philosophical views I found most persuasive.»

And since Stapp has provided no further arguments for the meaningfulness of the joint class A, B, C, and D or for the propriety of treating the four equations relating the four sets of spin - value products as simultaneous equations, one can only conclude that both of these matters stand in need of considerable clarification and that any philosophical claims which depend upon the conclusion reached in Stapp's proof are in jeopardy.

In his conclusion of Sociology of Religion he states: «The fact that this study is limited to a descriptive sociological examination of religious groups need not be interpreted as an implicit admission that the theological, philosophical, and metaphysical problems and questions growing out of such a study of society have to remain unanswerable.

There's a scene near the conclusion of Woody Allen's latest trifle, Magic in the Moonlight, that recalls the filmmaker's finest work in its fusion of earnest philosophical inquiry and black, self - effacing comedy.

Along the way, we are treated to Isabel's philosophical musings on many diverse subjects: being polite, or saying what you really feel; landscape painters taking artistic licence; the purpose of art; adoption; head lice; which bodily afflictions are too personal to talk about; sarcasm; swearing; wind turbines; jumping to conclusions; religion; children's literature; dogs dreaming; metaphors; how to end arguments and knowing who you are.

The majority of the plot is told through brief dialogues between Tom and Ava at the beginning of each puzzle, each of which serves not only as exposition and storytelling but also as philosophical prompts, asking the player to analyze the situation and come to their own conclusions.