Sentences with phrase «philosophical position of»

But raising doom and gloom does raise the question of what should the philosophical position of eco / left / science leaning person be?
The group can marshal tens of thousands of its members to protest what they think is detrimental to the philosophical position of moral equivalence for humans and nonhuman animals.
The underlying philosophical position of traditional theology and its difference from the presuppositions of process thought can perhaps best be illustrated when we analyze the meaning of «perfect» and see its application to the Christian idea of God.
Still, the philosophical positioning of Cap in relation to Tony feels a bit «take our word for it.»

Not exact matches

Together they were elaborating a philosophical position which boldly challenged traditional modes of thinking and came to be called «The Chicago School» of philosophy.
Even Hartshorne himself changed his position during his philosophical career as to the requirement of clarity.
But even so, it would also be true that none of these positions could be known or shown by us to be true, even as interpretations of experience, by any direct appeal to experience unmediated by very complex philosophical analysis and dialectic.
I have attempted to show that Hartshorne overestimates the argumentative power of his rationalistic principles in the process of eliminating other philosophical positions, and that genuine empirical criteria are inevitable if metaphysics is going to be something more than pure speculation.
Unfortunately, though, with people being discouraged to pursue the liberal arts in the 21st century, openings for these positions are becoming few and far between, and people who have that philosophical blood running through their veins sometimes take on preacher positions as a way to make ends meat, which is wrong because it is the essence of living a lie.
Partly for this reason, some of his expressions of this preservation seem to suggest an element that the philosophical position in general does not clearly imply.
In the more purely philosophical sections of the book Whitehead repeats, supplements, and alters the position he stated in Science and the Modern World.
I stated my position on many of the philosophical problems to which my teachers had introduced me, for instance the question of internal and external relations; and I gave arguments for the positions.
The particular position I have described would be a caricature of any major philosophical thinker, but it does point to a type of mentality that is not rare in our culture.
Very different philosophical suppositions about the nature of human life underlie both the moderate Protestant and the conservative Catholic positions on abortion.
Though two speak of «freedom of choice» and a few give no real theological rationale for their position, virtually all the statements of this type are concerned not with human freedom or women's rights, but with articulating solid theological and philosophical reasons for the position they take.
The philosophical problems in not assuming a «middle reality» like SP, cit or ishvara are: that the unity and transcendence of the Mystery or SB or sat can not be fully preserved; one will of necessity suppose that the Mystery, sat, or SB contains all the differentiation that one encounters in the universe — a position that would jeopardize the notion of absolute unity.
Whitehead came to his mature philosophical position in Process and Reality after many years of wrestling with problems in the foundations of logic and mathematics.
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.
I find his thesis generally persuasive, and I suggest that a doctrine of regional inclusion would handle the problem with less adjustment of Whitehead's general philosophical position and greater adequacy to the needs of the sciences than Leclerc's proposals.
By analyzing the Marxist system, he offered the philosophical basis for his cautionary stance toward liberation theology - a position prefigured in his discussion of alienation in Anthropology in 7heological Perspective (Westminster, 1985).
If he has read that book, he knows that I have come to state my position in philosophical theology in terms of the doctrine of «dual transcendence.»
At least one of them, that suggested by Tillich, depends to a considerable degree upon the Tillichian «system» in which there is much talk about «existential» and «essential» manhood, not to mention the more general philosophical position which he adopts with its talk about «the ground of being», «the power of being», and «the new being in Christ» — the last of these constituting in fact what «restitution» is all about.
Ironically, it was a visit by Ramsey and his attendance of a lecture by the great intuitionist mathematician Brouwer that set Wittgenstein again to the task of philosophy.8 His Logical Investigations in which he established a new — how shall we say it — relational philosophy based on simple language games has become the primary reference of the contemporary philosophical position called language analysis and was a massive attack on Tractatus Logico - Philosophicus.
It is not a policy proposal, or even a philosophical defense of any particular position on border enforcement.
This sense of amazement can be illustrated by quoting numerous philosophers from varying philosophical positions.
Whitehead reacted with moderation, care, and historical sensitivity to each, deriving something of importance from all five in constructing for himself a truly original philosophical position.
The purpose of the meeting is described on the conference website: «within the complex and multifaceted issue of the Science / Faith relationship, this event focuses on the possibility of reconcilingin the same philosophical position the «Creation» and «Evolution'thinking, without frst pretending to be a scientifc theory or secondly being affrmed as a dogma.»
2) You can maintain your position from a faith perspective, and say this, but then I'd have to seriously question [a] your historical integrity (for example, the historical position of Revelations as canon, although more of a debate than the other texts, was still NOWHERE NEAR contestable enough for you to draw this sort of conclusion) and [b] your philosophical integrity (for example, if you dismiss Revelations because it doesn't support your position, i'm going to ask: by what authority do you think you have the right to discern this?
You adamantly refuse to recognise the historical fact that «scientific atheism» was both a foundational philosophical position and an actual policy of the Soviet Union and other atheist states from the time of Lenin on, and responsible for massive persecution, torture, suffering, humiliation and death far in excess of the numbers of the «victims» of Christianity - So now the history that isn't in your book is factual?
This is the chief reason why the bulk of this volume has been primarily exposition of his philosophical position, with critical comments being kept to a minimum.
I think Cobb would agree that the only alternative to this position leads to a lack of self - consciousness about one's philosophical assumptions and thus induces a false security as to the adequacy of one's theological formulations.
«No one has ever touched Zeno without refuting him,» he writes in a short essay commenting on the fundamental line of thought in his chief philosophical work, Process and Reality.16 In the same essay he explicitly distinguishes his theory from two other opposed positions: on the one hand from the view that interprets the character of becoming as illusory and becoming itself as simply empty and nonexistent in comparison with beings and their being.
«Spirit» occupies the central position in Hegel's thought; it is that «ultimate principle» which, as Whitehead suggests (PR 10), is present in any philosophical system and is actual by virtue of its accidents.
However, that same reviewer considers as a premise: «The assumption of materialism is fundamental to science» — a philosophical position rather close to Dawkins's own.
But the latter two have concerns that far transcend their religious background, for whom that background seems more or less accidental to their philosophical positions, while the former three argue directly out of their Judaism, precisely the outlook that makes their thought so instructive for Novak's thesis:
In a sense every new philosophical position requires a reinterpretation of history.
Another aspect of Hall's basic philosophical position which I question is his interpretation of «creativity» and its relation to value.
Were it otherwise, then virtually every philosophical position developed in Western Europe and America at least since the mid-nineteenth century would qualify as some sort of evolutionary cosmology and, by implication, as a «process» philosophy as well.
And in the setting of this perspective, students and devotees of process philosophy alike have viewed this philosophical approach as positioned squarely on the Continental side of the divide.
In the discussion that follows, one work by each writer is assumed to embody his respective position: Blackmur's Form and Value in Modern Poetry (FVMP), Sartre's Literary and Philosophical Essays (LPE), Brooks's The Well - Wrought Urn (WWU), and Whitehead's Adventures of Ideas (AI).
If it is unintelligible (as Griffin and Hartshorne insist that it is), this will not count as a criticism of what Griffin calls «traditional theodicy,» nor will it have any real bearing on the adequacy of various positions taken in the contemporary, philosophical literature on the problem of evil.
17 For application and some further specification of this position, see Ivor Leclerc, Motion, Action and Physical Being,» International Philosophical Quarterly 21 (1981), 17 - 26, and Ivor Leclerc, «The Metaphysics of the Good,» Review of Metaphysics 35 (1981), 3 - 26, and references therein.
Like Derrida, he recognizes the privileged position accorded to certain types of philosophical assertions by virtue of the language system they presuppose.
Carl Scott has rather bluntly probed the soft underbelly of the FPR position, though we should keep in mind that all philosophical positions have certain intrinsic weaknesses and not make too much of Carl's successes while acknowledging that he has drawn blood.
ID remains the same untestable, non-scientific philosophical position its always been with no viable claim to «supporting evidence,» just a series of arguments of incredulity.
This move has been especially striking among intellectuals, who are presumably best able to evaluate the philosophical adequacy of a position.
Charles Hartshorne has written extensively about the merits of this philosophical position, and a loose adaptation of his ideas on its advantages may be set forth in the following short list: 17
I stated this emphatically in the first paper in which I indicated my philosophical position, a review (1921) of a book by C. M. Child on The Origin and Development of the Nervous System:
He thus was prevented by his philosophical position from conceiving of space - time as a four - dimensional continuum.
However, being made in the image of God, the theist does not have to «take a leap of faith» or borrow from the athests philosophical position to make their point.
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