Sentences with phrase «own pure reasoning»

The problem, for Aristophanes, is that there's no argument against incest from the point of view of pure reason that works on the individual level.

They advocate education and pure reason.

Were nothing left but pure reason, it wouldn't be life.

Kant's distinction between practical and pure reason and the priority he ascribed to the former has deeply influenced modern theology.

The doctrine of the Eucharist is among the most sublime of the mysteries of faith whereas metaphysics holds the foundational place in the realm of pure reason.

I know I am doing all that I am doing for pure reasons, but I need to have more trust.

Our definition of religion and religious belief departs from the traditional one in which Marxism, naturalism, scientism and positivism are classified as ideologies, not as religion, the implication being that they are formulated and attained by pure reason alone.

This is the truth Deleuze uncovers in Kant's discussion of «The Ideal of Pure Reason» in the first Critique.

We have here an updated version of Kant's criticism of the Leibnizian monad in the «Amphiboly» in the Critique of Pure Reason: the spatially situated existent is indeed made up of relations rather than being a substance containing its «inhering» attributes internally as predicates which are part of its concept; only the relations are no longer those of the synthetically connected manifold, but the relational connections between the particulars of modern functional or mathematical logic, expanded to include within itself the spatial and temporal relations which Kant could only account for by means of the synthetic a priori.

Kant had found no access to God through the utilization of pure reason, shifting instead to a moral route through the utilization of «practical reason.»

Two and a half centuries later the German philosopher Immanuel Kant, in the «Preface to the Second Edition» of his Critique of Pure Reason (1787), appropriated this «Copernican Revolution» in thought for his own shift from the presumed objectivity of what we know to the act of conscious knowing itself.2 It remains a contestable assessment because the movement is precisely in the opposite direction: After Copernicus, we humans are no longer understood to be in the center of the universe, whereas Kant concentrated precisely on the subjectivity of individual knowing.

This understanding of the limited scope of scientific method had been generally accepted since Kant's Critique of Pure Reason (1781); but in nineteenth - century evolutionary parlance it took on the specific meaning that «all beginnings and endings are lost in mystery,» a phrase that became commonplace in the sciences and social sciences as a way of dismissing or circumventing probing questions that sought to assess the larger implications or consequences of scientific analysis.

It also suggests that while ICant rejected the ontological argument as a proof of God's existence, he affirmed this view of its significance when be established the concept of the ens realissimum as one of the ideas of pure reason.

Ivan adds in the thread: «It's an instructive exaggeration to say that the whole of Hegel's philosophy springs from a desire to properly resolve Kant's 3rd antinomy in the Critique of Pure Reason.»

Since pure reason is of itself too weak to discover Truth it needs to be aided by the written record of faith.

Pure reason is not satisfying for me, so I extend to believing there is no god.

His desertion of experience in favor of «pure reason» thus sets Kant in opposition to both Tradition and Radical Contingency.

Kant then solved the start - up problem his own way; in a procedure that is roasted by diverse modern critics (including Traditional natural lawyers) he ascended to a «pure reason» that is detached from the data of sense.

The properly theological and revelatory sense of Scripture, which was always an essential part of traditional exegesis, could never be considered as «religion within the confines of pure reason» and was therefore unacceptable.

He dedicated his Critique of Pure Reason to Bacon seemingly in recognition of the need to look carefully at the phenomenon of human experience.

If liberation theologians, in solidarity with the victims of modernity, have no illusions about modernity's quest for «pure reason,» we are just as disillusioned about the quest for «pure religion» in classical sacralisms.

When these competing sacralisms spawned the wars of religion, the modern quest for «pure reason» led the rationalists to reject revealed religion and enthrone in its place first a natural religiosity and then a secularist supremacy of reason.

I believe that even very tiny slivers of truth are of the utmost value if we seek for pure reasons and I believe that truth can be found in many places.

It is that sequence, Dialectic of pure reason — Dialectic of practical reason — philosophy of religion, which we must now scrutinize.

Indeed, the Dialectic of practical reason adds nothing to the principle of morality, assumed to be defined by the formal imperative; nor does it add anything more to our knowledge of our duty than the Dialectic of pure reason adds to our knowledge of the world.

That goal is the expression, on the level of duty, of the demand, the claim — the Verlangen — which constitutes pure reason in its speculative and practical use; reason «demands the absolute totality of conditions for a given conditioned thing» (beginning of the Dialectic of the Critique of Practical Reason).

Now this Idea corresponds completely with the synthesis demanded by pure reason or, more exactly, with the transcendent object which causes that synthesis.

Essentially a transposition to the will of what we might call the completion structure of pure reason.

That this postulated freedom is indeed freedom according to hope is, to my mind, what the other two postulates which frame it signify (following the order of the three parts of the Dialectic of the Critique of Pure Reason, which runs from rational psychology to rational cosmology and to rational theology).

He writes, «The impasse into which Protestant theology has come through its efforts to give significance to the resurrection tradition shows that the dogma of pure reason does not have sufficient resources to give Protestantism that kind of knowledge of Christian origins that its life and doctrine require.»

3 Cf. Kant, Critique of Pure Reason, Transcendental Dialectic, «The Interest of Reason in These Conflicts,» A 462 ff.

On the contrary, pure reason is here understood to pass beyond or to dissolve itself, and it is just this self - negation of pure reason which makes manifest the active and dialectical reason of Vernunft.

He may not deny to humanity the ability to be responsive beyond the categories of pure reason and to reach beyond ourselves toward the open and endless truth of being.

Immanuel Kant, The Critique of Pure Reason, Max Muller, trans.

I suspect that you are all better Kant scholars than am I. I have the impression that in his Critique of Judgment there are formulations that differ markedly from the features of the Critique of Pure Reason that I am highlighting.

It is not only the Ideas of pure Reason, as Kant styled them, that have this power of making us vitally feel presences that we are impotent articulately to describe.

In the first edition of his Critique of Pure Reason, Kant stresses the indispensability of this faculty in the synthesis of the sensible and the intellectual — a faculty he describes as «a blind but indispensable function of the soul, without which we should have no knowledge whatsoever» (CPR 112).

Or should be seen not to have done so; this was quite clear to Kant — cf. Critique of Pure Reason, beginning of Introduction.

The Critique of Pure Reason describes the process by which subjective data pass into the appearance of an objective world....

While reason can not resolve that tension by dissolving one pole into the other, human experience is wider than pure reason.

I'd say about the purest reason for doing good is love.

«The philosophy of organism aspires to construct a critique of pure feeling, in the philosophical position in which Kant put his Critique of Pure Reason» (PR 113 / 172f.).

In Critique et Religion he criticizes Blondel for affirming that the revelation of the Trinity opens a path which is closed to pure reason.

Science could not rely on pure reason to generate theories, still less on Aristotle's «logically necessary» conclusions.

He earned his status as the premier philosopher of modern times with such works as Critique of Pure Reason, Critique of Practical Reason and Critique of Judgment.

Novikov did what theoretical physicists do when confronted with situations that are impossible to test in the laboratory: he used pure reasoning...

This has been a subject for discussion ever since the publication of Immanuel Kant's Critique of Pure Reason in 1781.

«Aristotle opened the door to the empirical sciences, in contrast to Platonism's love of pure reason.

Based on his own pure reasoning, for instance, he declared that it was wrong to use someone for your own ends and that it was right to act only according to principles that everyone could follow.

I think it may be life changing for me (I kind of hate wearing heels for the pure reason of pain).