Sentences with phrase «philosophical theories of»

Last week, the lecture was on «testimony and belief» and specifically discussed the opposing philosophical theories of David Hume and Thomas Reid on the subject.

Whitehead's stress on the importance of perceptions of causal efficacy implies that excluding insights generated from women's experience from informing linguistic theory and philosophical theories of perception and knowledge only insures that these theories will be inadequate and oversimplified.

Rorty feels that philosophy should not be thought of as a foundation for education or politics; on the contrary, he insists that grounding social and political action on philosophical theories of human nature has done more harm than good.

The term «ontology» has received a double meaning in the course of its history: it means, in its different applications, not only the philosophical theory of being but also the consideration of the human's statements about reality.

But, in addition to descriptive categorization, a philosophical theory of human nature or process also aims to categorize what it means to be distinctively human in the best sense.

Not exact matches

Experientialism is defined as «the philosophical theory that experience is the source of knowledge.»

(Barron's) • In Search of the Perfect Recession Indicator (Philosophical Economics) • A Fireside Chat With Charlie Munger (MoneyBeat) • Complexity theory and financial regulation (Science) • Five Pieces of Conventional Wisdom That Make Smart Investors Look Dumb (CFA Institute) • This Lawyer Is Hollywood's Complete Divorce Solution (Bloomberg) • Curiosity update, sols 1218 - 1249: Digging in the sand at Mar's Bagnold Dunes (Planetary Society) • The Plot to Take Down a Fox News Analyst (NYT) • Ask the aged: Who better to answer questions about the purpose of life than someone who has been living theirs for a long time?

This can not be argued and no scientist will ever support scientism other than a philosophical application or non falsifiable extrapolation of a valid scientific principal or theory.

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.

Both broad streams of traditionalist responses to the contemporary climate of oppression — those who say our troubles are an extension of liberal principles and those who say they are a betrayal of those principles — tend to jump too quickly from theory to practice, and so to treat the lived experience of our society as a kind of working out of philosophical premises.

On this basis existentialist philosophers revolted against the deterministic philosophical theories which dominated a great deal of thought at the end of the nineteenth century.

It is a powerful body of philosophical theory that has fought nobly in the philosophical wars of the past two centuries.

Process thought is usually defined in one of three ways: (1) as any view of reality that is dynamic and relational and based on the findings of modern science, (2) identified with «the Chicago School,» the University of Chicago Divinity School, both in its earlier phase of applying evolutionary theory to historical research, seeing religion as a dynamic movement that reconstitutes itself in response to felt needs, as well as its later philosophical phase, and (3) synonymous with the philosophy of Whitehead and Hartshorne.

This book breaks new ground both in Jewish thought and in larger debates about the philosophical and religious grounding of political theory.

The central chapter on the Second Premise (K 65 - 140) contains: (i) a refutation of the attempted application of Cantor's transfinite mathematics to the domain of extramental reality, (ii) two philosophical arguments which attempt to show the conceptual absurdity of the notion of an infinite past of finite actualities, and (iii) two arguments from physics (concerning Big Bang and Thermodynamic theory, respectively) which attempt to show that probably the natural universe had an absolute beginning a finite time ago.

P. D. Asquith and I. Hacking (East Lansing: Philosophy of Science Association, 1981), pp. 345 - 56; and S. Brush's comments in his Statistical Physics and the Atomic Theory of Matter (Princeton: Princeton University Press, 1983), pp. 231 - 32; and more recently, my «The Philosophical Content of Quantum Chemistry,» in P. A. Bogaard and G. Treash, eds., Metaphysics as Foundation: Essays in Honor of Ivor Leclerc (Albany: State University of New York Press, 1993), pp. 252 - 71.

What has been offered above in terms of dominant themes in modern educational theory is not intended to be comprehensive and complete, but to point to some very important work that is evidenced in the educational, philosophical and theological literature.

We want to learn whether tere are limitations of Whitehead's theory that have negative implications for the philosophical assumptions that underlie it.

This essay attempts to make a contribution to that ongoing dialogue by corroborating some of the central features of Harry Stack Sullivan's interpersonal theory of psychiatry in light of Alfred North Whitehead's philosophical insights about the nature of reality.

Hartshorne understands the philosophical conception of the individual taken as ultimate to be an unfortunate consequence of an erroneous «substance theory.»

Finding no convincing, easily comprehended philosophical or theological theory able to relate religion and science to each other, people may fall back upon the mere words of the Bible (or the Koran), read largely without scholarship.

Being interesting and inspiring is however not a criterion of validity of a scientific or philosophical theory.

The first results of these metaphysical inquiries can be found in the five books of the manuscript «Notes towards a Metaphysic» (written from September 1933 till May 1934), in which he makes an endeavor to construct a cosmological - metaphysical system of his own, 5 following the example of Whitehead's and Alexander's description of reality as a process, but based on his method elaborated in An Essay on Philosophical Method, 6 and in «Sketch of a Cosmological Theory,» the first (never published) cosmology conclusion to The Idea of Nature.

In the Introduction to the Second Edition of Principia Mathematica published in 1925, Whitehead and Russell, in trying to repair the theory of types by the axiom of reducibility, mentioned a new suggestion proposed by Ludwig Wittgenstein for philosophical reasons (PM xiv).

It is the weaknesses endemic to narrative that may cause some to question its sufficiency: the rejection of the philosophical supports needed to sustain Christian truth, an emphasis on divine agency entailing a disdain for apologetics, and a turn to intratextual (rather than correspondence) theories of truth.

(a) Philosophical preoccupation with the various types of cultural activities on an idealistic basis (Johann Gottfried Herder, G. W. F. Hegel, Johann Gustav Droysen, Hermann Steinthal, Wilhelm Wundt); (b) legal studies (Aemilius Ludwig, Richter, Rudolf Sohm, Otto Gierke); (c) philology and archeology, both stimulated by the romantic movement of the first decades of the nineteenth century; (d) economic theory and history (Karl Marx, Lorenz von Stein, Heinrich von Treitschke, Wilhelm Roscher, Adolf Wagner, Gustav Schmoller, Ferdinand Tonnies); (e) ethnological research (Friedrich Ratzel, Adolf Bastian, Rudolf Steinmetz, Johann Jakob Bachofen, Hermann Steinthal, Richard Thurnwald, Alfred Vierkandt, P. Wilhelm Schmidt), on the one hand; and historical and systematical work in theology (church history, canonical law — Kirchenrecht), systematic theology (Schleiermacher, Richard Rothe), and philosophy of religion, on the other, prepared the way during the nineteenth century for the following era to define the task of a sociology of religion and to organize the material gathered by these pursuits.7 The names of Max Weber, Ernst Troeltsch, Werner Sombart, and Georg Simmel — all students of the above - mentioned older scholars — stand out.

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.

But in most philosophical discussion, he observes, realism usually means a commitment to the correspondence theory of truth, the law of the excluded middle and a nonepistemic view of truth.

The question was — which of the Greek philosophical theories should they accept?

It is just here, as I think, that the broad philosophical implications of the theory of Relativity come to our aid, and would still be forced upon us as metaphysicians, even if there were not well - known specific difficulties in the details of physical science, which seem to be most readily disposed of by the theory.

The purpose of this theory is to develop a philosophical theology that...

The purpose of this theory is to develop a philosophical theology that avoids what Kaplan considers to be the pitfalls of both supernaturalism and reductive naturalism.

In this paper I shall develop a view of perception from the partial theory to be found in Whitehead's early philosophical writings and defend it against objections which led Whitehead himself to replace it later with a somewhat different theory.1 Development of the Early Theory The first phase or moment of perception is sense - awareness theory to be found in Whitehead's early philosophical writings and defend it against objections which led Whitehead himself to replace it later with a somewhat different theory.1 Development of the Early Theory The first phase or moment of perception is sense - awareness theory.1 Development of the Early Theory The first phase or moment of perception is sense - awareness Theory The first phase or moment of perception is sense - awareness (CN...

Whitehead was very conscious of this interrelatedness of reality, and it is an essential part of his philosophical theory.

To say that belief in the existence of persons involves this sort of engagement with them sounds like a questionable piece of philosophical theory.

In every age, people naturally form World Pictures that are syntheses of ideas derived from various sources - prevailing scientific theories, philosophical speculation, revealed truth, widely accepted notions, and «common sense».

It aims at interpreting religious ideas, acts, and institutions «as they present themselves,» giving due consideration of their «intention» and apart from any preconceived philosophical, theological, metaphysical, or psychological theory.

Evans builds on the theories of J. L. Austin as found in his posthumous books: J. O. Urmson and G. J. Warnock, eds., Philosophical Papers (London: Oxford University Press, 1961); J. O. Urmson, ed., how to Do Things with Words (London: Oxford University Press, 1962); C. J. Warnock, ed., Sense and Sensibilia (London: Oxford University Press, 1963).

Rather, as Whitehead says: «In all philosophical theory there is an ultimate which is actual in virtue of it accidents....

He then makes the crucial point that materialism and reductionism are philosophical theories «that are in no way entailed by the practice of evolutionary biology».

The third section, fifty percent longer than the first two together, considers several theological and philosophical questions raised by the relation between sacred theology and contemporary evolutionary theory, They include the distinction between spirit and matter, the unity of spirit and matter, the concepts of becoming, of cause and of operation, the creation of the spiritual soul, the insights of Aristotelian scholasticism, and the biblical narrative of man's origin as it relates to the theory of evolution.

According to Benson's theory, which succeeds in safeguarding John Paul's moral and philosophical credibility while maintaining the undesirability of «values,» the Pope's apparent use of the word «values» is nothing more than an error in translation.

For Wilson these roots and some of this knowledge are themselves guided by what he believes are the universal and eternal principles of Darwinian evolutionary theory Wilson never acknowledges that, by relying on that theory and by generalizing it, he subscribes to principles that transcend particular histories just as surely as do the ideas of the theological and philosophical transcendentalists.

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.»

Mr. Thorson makes the serious charge that I draw my conclusions in «something akin to the way in which popular discussions of the theory of relativity used to suggest that it justified relativism in philosophical and moral thinking.»

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.

We are radicals for capitalism; we are fighting for that philosophical base which capitalism did not have and without which it was doomed to perish... Politics is based on three other philosophical disciplines: metaphysics, epistemology and ethics — on a theory of man's nature and of man's relationship to existence.

Originally Taoism was also a body of philosophical ideas and political theories but not a religion.

Of course this is a crude abstraction from any actual physiological explanation of perception, but from a philosophical point of view, the details of the theory are irrelevanOf course this is a crude abstraction from any actual physiological explanation of perception, but from a philosophical point of view, the details of the theory are irrelevanof perception, but from a philosophical point of view, the details of the theory are irrelevanof view, the details of the theory are irrelevanof the theory are irrelevant.

In 1922, some nine years after Einstein had published his first paper on General Relativity, Whitehead was compelled by the differences he had with Einstein's view to come forward with his own work, The Principle of Relativity, in which he formulated a theory of gravitation more in keeping with his own philosophical outlook.