Sentences with phrase «philosophical concepts in»

The shared title refers to Deleuze and Guattari philosophical concept in their famous «Anti Oedipe» manifesto (1972).

Not exact matches

I asked the question to understand how (and if) it is possible to separate science from atheism in the minds of believers so we can truly discuss the concepts based on their evidentiary merits, not necessarily their philosophical implications if indeed there are any to be had.

Because Greek philosophical concepts had to be translated into Latin legal concepts, theology in the West took on the character of codified law after the West lost Greek.

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.»

She specializes in philosophy of religion and is the editor of Concepts of the Ultimate: Philosophical Perspectives on the Nature of the Divine.

3 The concept of synoptic judgment was developed by Louis O. Mink, «The Autonomy of Historical Understanding,» in Philosophical Analysis and History, ed.

So what is at work here in insisting on applying abstract philosophical concepts of immutability and impassibility to the Christian's God?

But we may, I think, conclude with Errol Harris (AT 74) that from the Hegelian perspective, the philosophical shortcomings of classical logic extend to mathematical logic as well, and that as logic of the understanding, both deal with the «abstract concept of class or aggregate,» and are both inextricably connected with a metaphysics of externally related particulars that lose themselves in a «spurious infinite,» and with a concomitant mechanical cosmology.

Wolfhart Pannenberg concluded his incisive overview of the period with the observation that one must «spare the Christian doctrine of God from the gap between the incomprehensible essence and the historical action of God, by virtue of which each threatens to make the other impossible,» and went on to state that «in the recasting of the philosophical concept of God by early Christian theology considerable remnants were left out, which have become a burden in the history of Christian thought.»

There can be no doubt that what he takes over in his letter from a great philosophical tradition and from other pagan sources is included by him in this comprehensive concept of divine paideia, for if it were not so, he could not have used it for his purpose in order to convince the people of Corinth of the truth of his teachings.»

Philosophy is great when dealing with abstract, human concepts (beacuse it's process is based around the human as the standard) but without some way to test philosophical treaties, you are just doing thought experiments which may or may not have any bearing on events in the «real» world.

Whitehead» s religiously - guided education might have been unsuited for modern times, yet it is fair to say that his profound philosophical development had its beginning in some very early insights, for example, the concept of the consequent nature of God and the evidence of God's presence in the pattern of beauty in mathematics.

Thus Santayana's earlier work consists in philosophical comment on human life rather than constructive metaphysics or ontology, while Whitehead's is devoted to the foundations of mathematics and the analysis of scientific concepts.

By systematic we mean not that some traditional set of problems has been covered, but rather that the philosophical product is the deliberate and methodic interrelation of its constituents, viz., its concepts, categories, and principles in a structure...

I pointed out to him that in his earlier philosophical work he argued that the mere concept of God was incoherent, so if he was now a theist, he must reject huge chunks of his old philosophy.

If they felt themselves forced to express this «intentionality» in terms of a philosophical concept which for us is incredible, this must not suggest that the between the deepest instinct and desire which was theirs and «intentionality» in and of itself was wrong.

«On Mathematical Concepts of the Material World,» Philosophical Transactions of the Royal Society (1906), reprinted in Alfred North Whitehead: An Anthology, edited by F. S. C. Northrop and Mason W. Gross.

That theism has existed in some form since the earliest human civilizations, it appears evident that a concept of God has been a necessary part our philosophical understanding of the world and our relationships to it.

Inequality will still exist so long as we keep religious / philosophical concepts of marriage alive in our laws.

Whitehead's view of reality expressed in his concept of the self is the most important philosophical defense of freedom and creativity in the twentieth century.

While his letters are not models of philosophical precision, they are reflection of the highest order and in their own way are as precise (in the way that metaphors and images are precise) as are any philosophical concepts.

It is also not sufficient to say that Jesus» concept of God was no philosophical theory (true as that is), and that his belief in God as the cause of all that happens did not, in Jesus» undeveloped thought, untrained in logical consistency, exclude the assumption of other active causes of world events; that the strength of Jesus» faith in God is shown precisely in his holding fast, in spite of the belief in Satan, to the thought of God as the final cause of all events.

And this monotheism is not, as in Greece, the result of philosophical reflection, which seeks a single origin and principle, in the interest of an intellectual understanding of the world; it is the belief in the one God which brings the concept of God itself to clear expression.

But he clearly doesn't mean by this that the concept of omnipotence he attributes to God is derived solely from biblical statements, for he immediately adds that «unfortunately, Scripture contains no explicit statement concerning God's omnipotence, nor does it discuss the issue in any philosophical way.»

I believe that social concepts and their use in practical philosophical root.

[16] This heritage, which many Indian - Christian theologians have too often accepted uncritically, accepting the broad brush - strokes, without going into the nitty - gritty details, needs to be re-examined and re-evaluated so that the meaning of several concepts which such a heritage has spawned and which is reflected, often unconsciously, in the present attitudes of Indian - Christians, can be liberated «from the socio - cultural, philosophical and historical contexts in which they have been deified, and make their theological insights reincarnate in the life and concerns of the people.

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.

But before undertaking a properly philosophical reflection on the category of testimony, I will again call on some preparatory concepts which I have explicated at greater length in my other work on hermeneutics

Thus, waxing philosophical, he agrees that «power» is a relational concept and yet at the same time he considers it to be a simple idea, one that can not be «divided» further, being but one uniform appearance or conception of the mind — it is received by observing both in ourselves and in natural bodies an ability to produce various effects.

Even so, today it is not uncommon for the religious freedom concept to be swallowed up in the separation concept because freedom here as elsewhere is interpreted in purely negative terms, as the liberal philosophical tradition tends to treat it.

By systematic we mean not that some traditional set of problems has been covered, but rather that the philosophical product is the deliberate and methodic interrelation of its constituents, viz., its concepts, categories, and principles in a structure which supports broad inferences and extensions or applications of the conceptual scheme.

In moving back from philosophical to biblical concepts, however, we find ourselves in a domain of shifting and fluid patterns, and the image of God as king is no exceptioIn moving back from philosophical to biblical concepts, however, we find ourselves in a domain of shifting and fluid patterns, and the image of God as king is no exceptioin a domain of shifting and fluid patterns, and the image of God as king is no exception.

In philosophical theology par excellence these three items are welded together indissolubly — abstract concepts, concrete matters of fact, practical affairs — so that Weiss's comments are of special relevance for us in our discussion at this conferencIn philosophical theology par excellence these three items are welded together indissolubly — abstract concepts, concrete matters of fact, practical affairs — so that Weiss's comments are of special relevance for us in our discussion at this conferencin our discussion at this conference.

The Hebrew mind, as represented in the Scriptures, did its thinking in a metaphorical fashion; indeed it might be said that the Jews thought mythologically, if by this word we mean that they thought in pictures and in stories, rather than in abstract concepts and Greek philosophical ideas.

The philosophical concept of creation, therefore, aids us in making sense of revelation.

The chief culprit in many philosophical systems violating this principle is the concept of God.

In a set of papers belatedly gaining recognition as philosophical classics, Peirce submitted the concept of intuition to a sustained critique.1 His contention was threefold.

Professional philosophers consider him the chief exponent of «nominalism,» a powerful late - medieval philosophical movement which denied that universal concepts and principles exist in reality» they exist only in our minds.

As Whitehead's formulation of his program becomes plausible, his basic philosophical problem will become clear: Only a relativistic cosmology, in Whitehead's view, «brings the aesthetic, moral, and religious interests into relation with those concepts of the world which have their origin in natural science» (PR xii / vi).

The philosophical concept of emergence,» for example, can be employed to illuminate what theology has sought to witness to in its talk about «revelation,» namely, «what it means to have an innovating mystery break forth from a given structure of existence» (FFS 133).

Many of the state colleges and universities do not offer instruction in religion, while some of them provide courses dealing with the Bible, general surveys of religions of the world, and philosophical and ethical concepts of the Judeo - Christian traditions.

For those who are interested in how reason and religion can be fused into one philosophical concept, come visit my blog — http://quest4light.net

Like Wittgenstein, Whitehead is not, of course, opposed to the concept of a «philosophical illness;» the difference lies in the seriousness with which the two thinkers approach traditional philosophical issues: Wittgenstein seems to see no legitimacy in questions that science or common sense can not answer, while Whitehead struggles with classical metaphysical problems, stepping beyond the strict boundaries of the scientific method.

Although the concepts of polarity and of the coincidentia oppositorum have been used in a systematic fashion since the beginnings of philosophical speculation, the symbols that dimly revealed them were not the result of critical reflection, but of an existential tension.

However, there is an important earlier passage in the same book that is the best starting point for understanding how the concept of God entered Whitehead's philosophical scheme.

It started as a nifty concept in episode one, grew into a convoluted philosophical message in Reloaded, and now has morphed into a very conventional sci - fi fantasy that has just as many parallels to Star Wars as it has to any sacred dogma it may be trying to imitate.

But where The Matrix, as a result of its immense popularity and seemingly never - ending presence in the public consciousness, became a prime subject of critical and pop - philosophical investigation despite having little meat on its high - concept bones, eXistenZ more or less faded from memory even though it had and still has much to say.

The sort of problem Sontag has with Jameson is, of course, the very argument Bordwell has with anyone from Slavoj Žižek to Jacques Lacan, evident in a comment he makes on his blog (but not in the book) that echoes directly Sontag's: «Most of FRT [Zizek's The Fright of Real Tears] offers standard film criticism, providing impressionistic readings of various [Krzysztof] Kieslowski films in regard to recurring themes, visual motifs, dramatic structures, borrowed philosophical concepts, and the like.»

-- Research group: Quantum Phenomenology and Intersubjectivity in which seeks to extend the philosophical concepts of quantum theory for the humanities sciences.

The concept of «global citizenship» or «world citizen» has been the subject of study and debate since the Stoic philosophical movement approached it in the Greece of the third century BC, in the Hellenistic period.