Sentences with phrase «of philosophical reason»

The author evolves a hermeneutics of Revelation by entering into a dialectic between the concept of biblical revelation as seen in various types of biblical discourse, and the concept of philosophical reason that engages classical and contemporary philosophy in their own categories.

If the data of philosophical reason are natural, that is, if they are given for human experience independently of historical conditions, then natural theology as commonly understood becomes a major possibility.

Rigorously undertaken, such a procedure entails an understanding of the capacities and limitations of philosophical reasoning and the proper use of literary interpretation as it applies to Scripture.

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

Not exact matches

In a sense, Descartes sought to find faith in reason, or to find a reason for faith; but in his project some enormous inversion of philosophical expectations had already occurred.

I was enlightened by this program and by its biblical and philosophical grounding instantly upon encountering it; and my agreement with it is a chief reason of the extensive indebtedness of my thinking to Pannenberg's.

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.»

Rather because it excludes faith it also excludes philosophical reason, thereby deciding all ultimate questions in advance on the basis of a liberal philosophy of nature and reason so ubiquitous as to be invisible.

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.

But instead of a religion revealed through philosophical constructs — easily reasoned out and understood, instead we get a God inconveniently revealed in people, and food and wine and water and bodies and pies and oil and beer.

Betz is on safer ground when he suggests that «the ultimate point of the analogia entis, as employed by Przywara, is precisely not by philosophical means to close the gap between God and creatures, grace and nature, reason and revelation (as Barth seems to have feared), but rather to widen it.»

Furthermore, besides being aware that part of our common sense is endowed with the fancy philosophical name of «principle of economy» (which doesn't really matter), it is important that we are aware of the principles of reasoning with which we operate so we can ensure our own consistency (which does matter).

But, of course, there have been purely philosophical reasons for making this metaphysical change as well.

Partly for this reason, some of his expressions of this preservation seem to suggest an element that the philosophical position in general does not clearly imply.

The framers of the Declaration knew that they could not at that time spell out fully the moral and philosophical reasons undergirding universal human rights.

For this reason I would engage now in more detail with his presentation of a prominent philosophical tradition from the point of view of the different one presented by the Faith movement.

And attempts to restore religious freedom to its proper philosophical place, as something like the sine qua non of freedom itself, presuppose just the view of human nature and reason that our post-Christian liberalism rejects from the outset.

This notion could be interpreted to include the scientific and philosophical wisdom which would then be integrated with biblical wisdom in an inclusive theology, although this interpretation is in tension with the flat assertion that reason is «not itself a source of theology.»

Prior to the general structures explored by «abstract reason,» concrete actuality happens, i.e., a concrete history of the self - revelation of God that is not replaceable by any philosophical rationality (MT 89; cf. RM 79).42

This stage in the process of understanding God's revelation reveals the reasons why the early Church opted in favor of a philosophical framework in its attempts to conceptualize its faith - experience.

And yet modernity was also understood as a philosophical and theological system that displaced, or at least threatened, what could be called the praeambula fidei — the «preambles of faith,» which include the truths of natural reason, particularly on philosophical issues close to sacred doctrine.

Though two speak of «freedom of choice» and a few give no real theological rationale for their position, virtually all the statements of this type are concerned not with human freedom or women's rights, but with articulating solid theological and philosophical reasons for the position they take.

In his Spirit of Mediaeval Philosophy, Etienne Gilson considers how medieval Catholic philosophers would have regarded «an exercise of reason that would be purely philosophical and systematically withdrawn from the influence of faith.»

What Leo saw is this: The issues of faith and reason highlighted in Dei Filius could not be advanced by philosophical eclecticism.

It is precisely on issues of this sort that the limits of historical reasoning become obvious and the need for more sophisticated philosophical and theological categories becomes apparent.

This, however, has been pronounced a false dualism by many masters of scientific and philosophical reasoning.

Other elements are, of course, important as well: engagement with Scripture, philosophical reasoning, and reflection on empirical evidence.

Certainly one of the reasons for the neglect of both thinkers among English language philosophers has been that they have not played the role which Russell and Wittgenstein did in generating so - called analytical philosophy (a philosophical style inimical, upon the whole, to attempts to theorize about the nature of the universe in general.

There is a particularly strong resemblance between Whitehead's small and suggestive work in the philosophy of science, The Function of Reason, and Collingwood's methodological treatise, An Essay on Philosophical Method.43

In the Introduction to the Second Edition of Principia Mathematica published in 1925, Whitehead and Russell, in trying to repair the theory of types by the axiom of reducibility, mentioned a new suggestion proposed by Ludwig Wittgenstein for philosophical reasons (PM xiv).

With response to the comment about why an all powerful, omnipresent God can't explain certain things to a finite mind... There is a flaw in your philosophical trap of reasoning.

It is for these reasons that Berger considers it the «paramount reality» — the world in which we spend much of our time and to which we inevitably return after brief excursions into the alternative realities of fantasy, sleep, or philosophical reflection.

But it is a major contribution to philosophical theology that must be encountered on the playing field of reason.

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.

Participants in this retreat will take up philosophical, theological, and literary texts from antiquity and the classical Christian and Jewish traditions to explore the nature of love and friendship as well as their relation to transcendence, faith, beauty, marriage, and reason.

; so why can't the philosophical realist state the obvious even in his despair: Jesus was an uncommon human being, filled with dignity and virtue, who is worth emulating and honoring (Is not this example of dignity and virtue enough reason to live?).

[1] Nicholas Reseller, Pascal's Wager — a study of practical reasoning in philosophical theology (Notre Dame: University of Notre Dame Press, 1985).

It is for this reason that biblical humanism, unlike philosophical humanism, can affirm human worth not merely independent of but in contradistinction to earthly status.

Consequently, our acceptance of supernatural faith (by grace alone) is in harmony with modern historical reasoning and philosophical reflection on the ordinary human transmission of knowledge.

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.»

Thus instead of trying to construct a philosophical system which accords with the rule of reason, as Hegel had done, Nietzsche begins by turning reason against itself, uncovering in the process its «irrational» origins in nature («On the Genealogy & Morals,» BWN; Sections 2 and 16; WP, Sections 480 and 481).

Now for Hegel, as for most of the philosophers of the tradition, the end of philosophical speculation is the attainment of truth (usually taken in some absolutist sense), and we reach such truth through the proper employment of reason.

He shows us what the scientific philosophers» philosophical reasons were for commenting on the fallacy of misplaced concreteness.

His analysis calls for reintegration of the history of science with social, economic and political history just as his philosophical proposals call for integration with current reasons for making science, technology and medicine more accessible and accountable.

The reason you're still sticking to it is simple — either you busied yourself too much away from a true philosophical understanding of your own beliefs or you lack the mental or empathetical faculties necessary.

Elsewhere I have attempted to spell out in greater detail these developments in contemporary philosophical reflections on the praxis of reason in sciences and scholarly disciplines, indicating how they support the intellectual performance of liberation theologians (TW 103 - 47).

This whole process constitutes the philosophy of religion within the limits of reason alone; it is this process which constitutes the philosophical analogon of the kerygma of the Resurrection.

For that reason something should probably be said here on the theological and philosophical problems connected with the creation of the individual human soul.

There is also great promise in the philosophical trail being blazed between rationality and truth by Harvard philosopher and mathematician Hilary Putnam, and the liberal way out of the jungle of relativism may well be guided by his skillful hacking away at all that divides Reason, Truth and History.

But it is the business of philosophy to ascertain that which is purely necessary and universal, and any limitation placed upon philosophical reason ultimately appears to be arbitrary.