In general, taking the objects for
philosophical analysis from the data of sense perception leaves us in the grip of substance thinking even when we acknowledge that we can not discover substances in or through our sensory experience.
Not exact matches
Pacioni himself tells us that throughout his book he has «tried to reconstruct the framework of Augustine's speculation in all of its most original
philosophical traits, following
philosophical and logical - linguistic suggestions performing a point by point
analysis of the texts not only
from a philological but also a historiographical, cultural and logical - formal point of view» (p. xix).
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?
proposes that «the whole trouble» with the theory of types «really arises
from defective
philosophical analysis» (N116: 128) and gently chides Whitehead and Russell for not taking more seriously the suggestion of Wittgenstein.
Lull proposes this judgment
from a
philosophical analysis in which an unconscious sense of identity with the events of the emergence of Christianity is enough for Christian theology to be Christian.
These ideas are drawn
from our human experience, and when given a critical
analysis and elaborated, they are
philosophical concepts.
Like Mill, Hartshorne must contend that a full
philosophical analysis of our intuitions regarding justice will demonstrate that whatever legitimacy they have derives ultimately
from their role in maximizing utility.
If faith in the Word of God can only be the work of the Holy Ghost operating through intelligent decision, it follows that the understanding of the text is attainable only in systematic interpretation, and the terminology which directs this understanding can be acquired only
from profane reflection, which is the business of the
philosophical analysis of existence.
Hence, in contrast to an empiricism that focuses on the particular, the unique, and the contingent, Hartshorne proposes a mode of
philosophical analysis whose concern is that which is universal and necessary, and knowable apart
from any particular experience.
The prose is so lively, the thinking so lucid, and the use of such devices so artful, one might not notice it all adds up to a 500 - page systematic
analysis of a massive, dry, sometime jumbled
philosophical corpus
from a profoundly alien society.
To this end, it intermixes biographical facts, a selection of texts by the writers and artists who influenced Klein, a glossary of keywords with Klein's own definitions derived
from published texts as well as previously unpublished manuscripts and a selection of critical writings with
analyses of Klein's
philosophical ideas by the author and editor of this volume, Klein scholar Klaus Ottmann.