Sentences with phrase «philosophers think»

The essence of epistemology is that you can't suck truths out of thin air, as many philosophers think you can.

The question then is whether time as the process philosophers think of it is incompatible with causal determinism.

The problem is that many philosophers think of imageless thinking simply as linguistic conventions which provide guidance to control reality without referring to it.

The question then is whether time as the process philosophers think of it is incompatible with causal determinism» (PS 6:238).

Many scientists and philosophers think that a dedication to materialism is the defining characteristic of science.

How a philosopher thinks is partly explained by biological inheritance and environmental influence from conception on.

Hellenistic and Greek philosophers thought, and studied, and WERE very educated for the time.

misses the whole reason classical philosophers thought his existence necessary in the first place.

Not exact matches

But that's not the best way to look at hard choices, argues philosopher Ruth Chang in a thought - provoking recent TED talk in which she offers a liberating new framework for making life's toughest calls.

Smith, one of the great philosophers of the Scottish Enlightenment, wasn't the first to speculate about how economies work, but he's generally thought of as the guy who more or less got it right.

Nevertheless, he went on to graduate and attend Colgate University, only to then transfer to the University of Virginia (UVA) where he acquired an interest in the composer Richard Wagner and philosopher Freidrich Nietzsche, both of whom influenced Nazi thought in Germany.

Philosopher and psychologist John Dewey explained in his 1910 book, How We Think, why the beneficial act of reflection can feel like, well, such a chore:

The philosopher most attuned to this paradox is Alasdair MacIntyre, and his analysis goes furthest, I think, in explaining why the twentieth century is so uniquely appalling.

He is a political philosopher, I think, in search of a political philosophy.

We find in St. Augustine the living God of Abraham, Isaac, and Jacob, of course; but the God of the philosophers is not absent from his thought.

Dr. Craig, while intelligent and very eloquent, is a second - rate philosopher with fallacy - riddled, tired, hackneyed, oft - repeated arguments and your Craig nutt - hugging (I don't think Jesus would like that Chad, kinda gay) just shows how limited your cognitive abilities really are.

When people think about a category like «dog» or «ant,» they often subconsciously believe that there is a well - defined boundary around the category, or that there is some eternal ideal form (for philosophers, the Platonic idea) which defines the category.

Nonetheless, the lines of inquiry connected with the term — combined with fresh study of biblical, patristic, and Orthodox thought — hold high promise, I believe, for a constructive response to the concerns raised by today's environmental philosophers.

It is, then, in the thoughts of philosophers, of scientists, and of historians that the great explanatory adventures of mankind are to be found.

And in doing so, they'd gotten stuck inside what Polish philosopher Wojciech Chudy, an intellectual great - grandson of John Paul II, called the post-Kantian «trap of reflection»: thinking - about - thinking - about - thinking, rather than thinking about reality — in this case, the Gospel and its truths.

As Gadamer himself noted, philosophers «are thinkers and their identity is to be found in the continuity of their thought»» «biography» is thus «marginal.»

When the reader is confronted with the passages that convey this message in Kierkegaard's work, he is likely to think that the philosopher has gone too far.

The importance of Hamann's thought, as David Bentley Hart has noted, «would be difficult to exaggerate not only [because of] the immensity of his influence upon all the great European intellectual and cultural movements of his age, but [also for] his continued significance for philosophers and theologians.»

Though the word «fatalism» is commonly used to refer to an atti tude of resignation in the face of some future event or events which are thought to be inevitable, philosophers usually use the word to refer to the view that: we are powerless to do anything other than what we actually do.

George and Bradley concede that the distinguished legal philosopher Stephen Macedo (among many others) thinks the change is beneficial because he honestly fails to perceive what to them is self - evident.

Not only have philosophers habitually sought to justify their positions by refuting others; but we have every reason from intellectual history and the nature of man to think that this method must be followed.

Later philosophers of the Visistadvaita Vedanta school clarified and further elaborated Ramanuja's thought, but it still lacked the originality, power, and coherence of Shankara's Advaitic thought.

Bertrand Russell - philosopher, logician and leading atheist - was clearly a brilliant man, and he's famous for his «celestial teapot» argument regarding the burden of proof: «Nobody can prove that there is not between the Earth and Mars a china teapot revolving in an elliptical orbit, but nobody thinks this sufficiently likely to be taken into account in practice.

«It has always been my practice,» says Schweitzer, «not to say anything when speaking as a philosopher that goes beyond the absolutely logical exercise of thought.

Process philosophers may recognize the influence of Christian faith on their thought, but they do not try to think about all matters from a Christian perspective.

Apart from the problems with the idea of «fixed probabilities», one might think that Papineau's readiness to surrender to the physicists the last word on human thinking imperils his employment as a philosopher.

Since process theologians are heavily indebted to these writings, the confusion is understandable, all the more so, because the philosophers in question do not hide the influence of Christian thought on their work.

First, I find his thought more congenial to, and supportive of, the biblical vision than that of any other twentieth - century philosopher.

'» [2] Reading the first few pages of scripture gave this philosopher - pope a theological anthropology unmatched in the history of Christian thought.

Most philosophers have done so, and this kind of thinking has dominated the West.

Though acknowledging significant divergences between the Thomist schools and Holloway's thought, the editorial argued that Holloway had remained faithful to both the intentions of the Magisterium, which looks to St. Thomas as the theologian and philosopher par excellence, and to the essence of St. Thomas» project because he had attempted to synthesise theology with the scientific culture of his day.

Catholic philosophers and theologians must familiarise themselves with current scientific thinking through serious study, and not just settle for a nodding acquaintance with some scientific ideas.

The moral and political philosopher John Kekes rejects this thought - killing nonjudgmentalism.

Tertullian was quite typical in thinking that the philosophers borrowed from Moses but mixed truth with error.

To a large degree, these theologians have followed Whitehead's thought, but they have also used the thought of Charles Hartshorne, the contemporary American philosopher whom I have quoted earlier and who has developed Whiteheadian themes and added some of his own.

The modern philosopher Ludwig Wittgenstein expressed the same thought when he wrote: «Not how the world is, is the mystical, but that it is».

The modern study of economics was started by Adam Smith, a Scottish philosopher who emphasised the practical and gave almost no thought to men's higher purposes.

Ultimately, however, the ancient philosophers contemplating embryology thought of themselves as scientists.

But my basic convictions about them were derived not from these philosophers but partly from my being surrounded from birth with the reality in question; partly from Emerson's essays and the works of James and Royce; partly from the poems of Shelley and Wordsworth (which similarly influenced Whitehead); and most of all from my own experience, reflected upon especially during my two years in the army medical corps, when I had considerable leisure to think about life and death and other fundamental questions.

On this basis existentialist philosophers revolted against the deterministic philosophical theories which dominated a great deal of thought at the end of the nineteenth century.

Scotus calls St. Paul the Christian philosopher and seeks in his philosophy to find a balance between Augustinianism and Aristotelianism in such a way that he often agrees with Aquinas but sometimes disagrees where therigour of his thinking leads him in other directions.

As Whitehead's thought became better understood among academic theologians and philosophers, it attracted a small but staunch group of followers who found his explanation of God to be both intellectually satisfying and religiously credible.

But for believers and true philosophers it is clear that God does not think as humans do.

The individual philosopher may certainly attempt to set aside the influence of his community and his own special experiences and to think with total objectivity in obedience to the evidence available to all men.

The American philosopher of religion Charles Hartshorne (1897 — 2000) was already pursuing patterns of thought along lines similar to Whitehead when he arrived at Harvard for post-doctoral work in 1925 and became Whitehead's teaching assistant.