Sentences with phrase «philosophical problems in»

This is not a promise he's going to be able to keep,» said Michael Petrilli, president of the Thomas B. Fordham Institute, a leading education think tank, adding that Mr. Trump also would run into philosophical problems in telling states what to do with education policy.

He touches these questions anew, insofar as they had already delivered important problems in his earlier works on pure mathematics (philosophical problems in UA, MC, and PM; historical matters in MC; and applied mathematics in his earliest scientific publications).

What we discover in Lewis Ford, in addition, is a mind that approaches philosophical problems in a manner quite analogous to the way that he himself depicts God (following Pannenberg) as interacting with and complementing the world the power of the future, operant in the present, effecting a slow but certain transformation and redemption of the past.

Pailin, David A., «Some Philosophical Problems in Presenting the Gospel Today,» London Quarterly and Holborn Review, Jan., 1967, 22 - 23, 27.

The two works treat the same philosophical problems in opposite ways.

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.

Or should it be fore the most easy and obvious of your many flaws, your complete cowardice in refusing to addrerss this simple central philosophical problem in your fairy - tale faith?

The philosophical problem in Aristotle may be explicated by reference to the distinction between what things are and that things are.

We can ask why Whitehead did not reformulate his basic philosophical problem in the context of an anthropology which takes into account the processes balancing the concrete individual with its own publicity, which it can only simulate --(in connection with which Whitehead's theory of propositions would offer a still completely unexhausted source for such a development).

Not exact matches

The flaws in Pokémon Go are multiple, and range from small details to all - encompassing philosophical shortcomings (and I'm just talking about design, not the game's various technical problems).

They are communitarians, that is, «if philosophical liberals are those who believe that all our problems can be solved by autonomous individuals, a market economy, and a procedural state, whereas communitarians believe that more substantive ethical identities and a more active participation in a democratic polity are necessary for the functioning of any decent society.»

It was in a period of philosophical and religious ferment, when the pagan gods failed to offer answers to the problems of ordinary life, that Christ came into the world and revealed God's salvific plan to all of mankind.

Many, many great scientists are writing books on their activities, but books which are in fact philosophical works... Science produces metaphysical questions and, in fact, great scientists tend to solve these problems... The problem is to believe that these solutions belong to science, or to believe that a philosophical solution is given immediately by science.

With the modern problem of theodicy, the readings of Job that attract Larrimore's attention are increasingly embedded in larger philosophical, literary, or academic projects.

This diversity is no problem — such diversity can be found in Christianity and many other religions or life philosophies such as philosophical Buddhism or Taoism.

E. Wolf - Gazo; Freiburg / Munchen: 1980); also D. Bidney, «The Problem of Substance in Spinoza and Whitehead,» The Philosophical Review 45 (1936), 574 - 592; A. W. Levi, «Substance, Process.

In philosophical circles, especially in nineteenth - century America, the resurgence of Hegelian idealism was to have wider influence in dealing with this probleIn philosophical circles, especially in nineteenth - century America, the resurgence of Hegelian idealism was to have wider influence in dealing with this problein nineteenth - century America, the resurgence of Hegelian idealism was to have wider influence in dealing with this problein dealing with this problem.

I will go into this in some detail to show that the notions of implicate order grow naturally out of real physical and philosophical problems or questions in physics.

In this way Whiteheadian metaphysics represents a more adequate solution to the problems of meaning and consciousness, while at the same time providing a strong philosophical basis for the realism and causalism of science.

I think it would be beneficial both to Whitehead studies and to relevant portions of analytic philosophy to bring Whitehead more back into the American philosophical mainstream by considering his specific problems and solutions in light of current interests and as susceptible to criticisms from current perspectives.

On a more practical level, there is the problem of actually putting philosophical ideas to work in the classroom.

To attempt to justify this by transforming the epistemological problem of «uncertainty» into an ontological fact is simply a way of mobilizing the present limits of scientific knowledge in order to assert an arbitrary philosophical thesis.

Say what one will about the dubious quality of Heidegger's judgment here, the problem for his interpreters seems to remain one of demonstrating that his later philosophical views are any less dubious than his earlier ones — especially as they are rooted in the manner in which he lived.

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.

For instance, we can ask: How did the social / philosophical / religious environment in which a person was raised affect the way in which that individual thinks about tyranny in general, and the problem of abortion in particular?

In defining philosophical anthropology as the problem of finding one essence of man in the constant flux of individuals and cultures, Buber has once again made visible the way of the «narrow ridge.&raquIn defining philosophical anthropology as the problem of finding one essence of man in the constant flux of individuals and cultures, Buber has once again made visible the way of the «narrow ridge.&raquin the constant flux of individuals and cultures, Buber has once again made visible the way of the «narrow ridge.»

Biologists as basically different in their philosophical and biological views as W. H. Thorpe and Jacques Monod agree that the origin of life is a difficult, and thus far intractable and unsolved, problem.

First I readily and unreservedly grant that Hartshorne has made a powerful positive case for his conception of God as one that (a) is internally coherent, (b) has philosophical merit, (c) has important roots in the practice of theistic religion, and (d) nicely handles some nasty problems.

In other words, is there some basic methodology for going about the process of thinking about a fundamental philosophical problem such as the nature of tyranny?

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...

Where Descartes turned to the language of substance to explain certain philosophical problems, social theorists like Morton frequently establish a body / culture dualism in its place.

These questions get to the heart of a philosophical problem posed by Intelligent Design: It supposes that natural law, which is the basis for science, operates most of the time but is periodically suspended, as in the Cambrian «explosion» and the origin of life itself.

In philosophical language, the problem was that of the relation between the one and the many, or the noumenon and the phenomena; in theological language it was the problem of God and the universIn philosophical language, the problem was that of the relation between the one and the many, or the noumenon and the phenomena; in theological language it was the problem of God and the universin theological language it was the problem of God and the universe.

The contributions of Christian, Hartshorne and several others to the current philosophical development of process theology are probably best viewed in the context of certain important problems of process theism.

Indeed, in a world of many points of view, there is a deep philosophical problem involved in trying to defend the claim that one point of view is right and all others wrong when fundamental beliefs and values are involved.

Scientists committed to philosophical naturalism do not claim to have found the precise answer to every problem, but they characteristically insist that they have the important problems sufficiently well in hand that they can narrow the field of possibilities to a set of naturalistic alternatives.

Moreover, they answer the great philosophical challenges to believing in God, most notably the Problem of Evil: how can a good, all - powerful, all - knowing God produce a world with so much evil in it?

It is true that these questions link up with very general and fundamental problems of a philosophical and theological doctrine of man, and with problems of natural philosophy in its widest sense.

What we are really confronting is the «problem of evil» set in a new philosophical and cultural context.

«1 This same claim can be made in Whitehead's case: he came to incorporate the existence of God within his system largely by philosophical reflections on the problem.

The fact that a research university necessarily sets aside any subject's claim to rest on revealed principles that can not themselves be the subject of critical inquiry poses no serious problem because, Schleiermacher argues on philosophical grounds, religions like Christianity do not rest on principles in the first place, revealed or otherwise.

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

To claim, as process thinkers do, that the self is the momentary self in its subjective immediacy goes not only contrary to the insights of the inherited tradition and common sense but presents a serious philosophical problem.

The problem with Aristotle from Luther's perspective was not that he believed in the eternity of the world and the mortality of the human soul (which he did), but that his philosophical vocabulary was ill - suited for theological use.

A philosophical classic should contribute in a significant way not only to the problems of his time, but also to our everyday philosophizing.

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.

No, Voice, that's just the fuse that blew in your own mind because you're beginning to understand the problems inherent in atheism and the reasons that many highly intelligent people have found their way back to religion after unfulfilling philosophical forays into the morass that is atheism.

The philosophical problem is respecting the relations per se, to understand the nature of relations, and particularly those involved such that they result in just those composites with just those features exhibited by the composites.

Thus, in terms of this theory, the philosophical problem concerning the status respectively of the plurality of entities received a relatively simple solution.

6 Grünbaum, in his Philosophical Problems of Space and Time, points out that to assert uniform curvature is meaningless without tacit reference to some particular metric geometry (p. 427).