Sentences with phrase «philosophical arguments in»

Consequently, the Church needs to make philosophical arguments in the public square, ones that show that the world is inherently intelligible (and that our minds are naturally made for objective truth).

My own sense is that the philosophical arguments in favor of immortality have not carried the day.

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.»

Not exact matches

I haven't gotten anything wrong, and I and others have already pointed out the philosophical flaws in the argument.

Philosophical and political arguments, by which we might understand the meaning of the term as it is used most commonly today, begin with Burke's Reflections on the Revolution in France.

But if you are looking for consilience, in which multiple lines of independent evidence converge on the same target, then Schwartz's argument is a good one to have in your arsenal, for it fits nicely with biological arguments for intelligent design (cf. Michael Behe's Darwin's Black Box), recent philosophical work on mental causation (cf. Robert Koons» Realism Regained), cosmological fine - tuning (cf. John Barrow and Frank Tipler's The Anthropic Cosmological Principle), and consciousness studies (cf. Dean Radin's The Conscious Universe).

The claim is not saved in this way, for the claim to have such an intuition is not the alleged intuition itself, and only that claim is what in fact and in principle enters the realm of philosophical theory and argument.

Although at times Hartshorne has spoken as though his account of experience rested on some intuition of its essence as exhibited in his own experience, 2 his predominant view and his philosophical practice advance a concept of experience that is generated by dialectical argument rather than by appeal to direct introspection or intuition: «The philosopher, as Whitehead says, is the «critic of abstractions.»

It's especially easy in this exact discussion; you have to be very careful about advocating tolerance, or philosophical openness, because its all too easy for that argument to becomea self - defeating intolerance of intolerance.

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.

The Bishop rightly alerts the listeners to the obvious self - refuting nature of scientism; he emphasises that truth can surely be found in non-scientific forms such as poetry and literature; and then finally, he offers the building blocks for a philosophical argument that the intelligibility of the universe, and thereby the possibility of any science, in some way demonstrates a thinking mind behind the universe.

Discussion of the existence of God is a philosophical question, so one has to be careful in one's arguments.

I am assuming that this view is in serious tension with the Bible and am arguing that it is not logically required by the philosophical argument.

It exhibits a stubborn refusal to acknowledge merit in any sociological, historical, philosophical, medical, psychological, ethical, or biological arguments which might challenge and chasten its pet orthodoxies.

Silcox and Fisher agreed that «philosophical differences» among the groups they studied were powerful, such as in arguments over birth control.

But a compelling philosophical argument can be made for the view that gay is not good, which means that it should be considered a disease in the same way as all the other sexual disorders in the DSM.

In what is to follow I will examine those strands of Craig's philosophical argument for the view that the universe began to exist which seem to be the strongest.

The series, in effect, is an argument in favor of these stories, albeit on different grounds — scientific rather than religious or philosophical — though Bingham appears not to know this.

You say «In philosophical arguments the onus of proof rests on he who makes an assertion.»

It seems to me that a lot of theological and philosophical arguments come from people trying to say the same thing in different words.

The role of the ontological argument in Hartshorne's philosophical theology should not be exaggerated by pointing to this argument as evidence of the anti-empirical character of Hartshorne's position, as a whole.

You keep trying to excuse the RCC's criminal activities by cloaking them in silly philosophical arguments.

«39 Since few people read Lowe's entire 1949 article in which the details of his argument are really presented, I will select a few of the key contrasts Lowe reprinted in Understanding Whitehead, which contains an abridgement of the 1949 article, in an effort to show that Gunter has really answered them already rendering Whitehead not so much Bergson's mathematical alter ego, 40 as something more approaching his philosophical blood brother 41 According to Lowe, however, «it is fatal to the understanding of Whitehead's constructive metaphysical effort to define it in Bergsonian terms.

Even if the philosophical argument does not entirely persuade, we should not therefore conclude that there is no point to Taylor's insistence that we can be selves only by understanding ourselves in relation to some defining community.

For critical discussions of Ogden's argument and the entire book, see Langdon B. Gilkey, «A Theology in Process,» Interpretation, XXI, 4 (October 1967), 447 - 459; Ray L. Hart, «Schubert Ogden on the Reality of God,» Religion In Life, XXXVI, 4 (Winter 1967), 506 - 515; Antony Flew, «Reflections on «The Reality of God»,» The Journal of Religion, 48, 2 (April 1968), 150 - 161: and Robert C. Neville, «Neoclassical Metaphysics and Christianity: A Critical Study of Ogden's Reality of God,» International Philosophical Quarterly, IX, 4 (December 1969), 605 - 62in Process,» Interpretation, XXI, 4 (October 1967), 447 - 459; Ray L. Hart, «Schubert Ogden on the Reality of God,» Religion In Life, XXXVI, 4 (Winter 1967), 506 - 515; Antony Flew, «Reflections on «The Reality of God»,» The Journal of Religion, 48, 2 (April 1968), 150 - 161: and Robert C. Neville, «Neoclassical Metaphysics and Christianity: A Critical Study of Ogden's Reality of God,» International Philosophical Quarterly, IX, 4 (December 1969), 605 - 62In Life, XXXVI, 4 (Winter 1967), 506 - 515; Antony Flew, «Reflections on «The Reality of God»,» The Journal of Religion, 48, 2 (April 1968), 150 - 161: and Robert C. Neville, «Neoclassical Metaphysics and Christianity: A Critical Study of Ogden's Reality of God,» International Philosophical Quarterly, IX, 4 (December 1969), 605 - 624.

Ignorant philosophical arguments with flexible premises having ZERO basis in observable or measurable reality?

Philosophical and theological arguments in favor of immortality are not self - evident.

And most of Man's Vision of God, The Divine Relativity, 33 and the editorial contributions to Philosophers Speak of God34 is a careful and extensive argument for the philosophical superiority and rational elegance of the «dipolar» conception of God in which the abstract, absolute side of God is balanced by a concrete, relative side.

Arguments in philosophical theology, analogous to arguments in history, science, law, or mathematics, can be mutually reinforcing, the weaknesses of some being compensated for by the strength oArguments in philosophical theology, analogous to arguments in history, science, law, or mathematics, can be mutually reinforcing, the weaknesses of some being compensated for by the strength oarguments in history, science, law, or mathematics, can be mutually reinforcing, the weaknesses of some being compensated for by the strength of others.

The improbability of intelligent life is not in doubt while the argument about the degree of improbability is more a matter of «philosophical» science.

But if philosophical inquiry thus discovers contingent aspects in God's full actuality, it also discovers the intrinsic limits of its own inquiry into the mystery of God, for no amount of ingenious argument can deduce the concrete, historical character of that which happens to be, but which could have been otherwise.

We are urged to believe various doctrines concerning the incarnation, the atonement, and the resurrection of Christ for which philosophical evidence or argument is quite inadequate, on the grounds that in these religious matters human knowledge can never suffice.

Fortunately, these philosophical arguments play out in a pretty solid cop drama, executing well on the high octane car chases, shootouts and action sequences that keep the public coming back to cop movies for decades.

In line with this argument, there is a tendency to introduce a new philosophical approach to theological problems.

The war was promoted as a «just war» — the argument that when a war meets certain philosophical or religious purposes, for the greater good or rescue of people from evil, that it is considered «just» in the eyes of God and his people, an inescapable path for doing good through evil means.

In a lifetime which spans the best part of a century, he has been a prolific writer on topics ranging from neoclassical theism, the ontological argument for the existence of God, and philosophical psychology, to aesthetics, pacifism, and ornithology.

It is possible to respond to these arguments by saying that our basic intuitions need to be revised so as to be in keeping with a «loose and popular» sense of identity and not a «strict and philosophical» sense, to use Bishop Butler's terminology.

1 His two volumes of Philosophical Theology (1928 - 1930) I still regard as the best systematic argument for theistic philosophical theologPhilosophical Theology (1928 - 1930) I still regard as the best systematic argument for theistic philosophical theologphilosophical theology in England.

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.

Polkinghorne's discussion of the resurrection focuses, in contrast, on general philosophical arguments to the effect that «in order to confirm... the claim that the integrity of personal experience itself, based as it is in the significance and value of individual men and women and the ultimate and total intelligibility of the universe, requires that there be an eternal ground of hope who is the giver and preserver of human individuality and the eternally faithful Carer for creation.»

«Philosophical argument... has sometimes shaken my reason for the faith which is in me; but my heart has always assured and reassured me that the gospel of Jesus Christ must be Divine Reality.

A recent inquiry from a college instructor in search of philosophical arguments on the morality of abortion inspired us to compile the below list of resources, which, though far from comprehensive, may be of use to pro-lifers.

In the preceding chapter the argument with Metz was about features of his thought that axe governed by his philosophical commitment to the Kantian tradition.

However, as I showed in Evil Revisited (90 - 94), this argument relies on principles drawn from the philosophical theology of F R. Tennant, whose position on the God - world relation is essentially the same as Whitehead's.

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 short, the ontological argument can be made to stand as a touchstone for philosophical positions; what does the verdict of a given philosophy on the argument tell us about the assumptions and the viability of that philosophy itself?

«Unsecularizing the academy» and getting the scholarly elite to accept the philosophical viability of religious reason as an equal player in intellectual argument is not the first step towards God's reentrance into the consciousness of modern society.

Hence, the arguments for the existence of a personal God developed in two recent books by Personalist philosophers will be used as illustrating the kind of philosophical thinking that can support DeWolf's position.

Several key contributors there are well - read in the philosophical literature and are pretty good at explaining the difference between good and bad arguments.)

Still, if Ohtani is a good pitcher, and Ohtani's bat actually is an asset for the Angels when he's in the lineup, then oh man, this dude is going to create arguments about the Most Valuable Player award that I'm actually going to be invested in, because they're going to be philosophical and annoying as hell.