Sentences with phrase «philosophical thinking with»

ID is merely a philosophical thought with no real evidence behind it.

The exhibition catalog combines Virilio's philosophical thoughts with a wide selection of images from the press.

Not exact matches

You will excuse me if I am skeptical of the philosophical musings of a man so spectacularly ignorant of natural history that he thinks the World began with one man, one woman and a possessed, talking snake».

I was enlightened by this program and by its biblical and philosophical grounding instantly upon encountering it; and my agreement with it is a chief reason of the extensive indebtedness of my thinking to Pannenberg's.

Scholasticism Theology moved from the monastery to the university Western theology is an intellectual discipline rather than a mystical pursuit Western theology is over-systematized Western Theology is systematized, based on a legal model rather than a philosophical model Western theologians debate like lawyers, not like rabbis Reformation Catholic reformers were excommunicated and formed Protestant churches Western churches become guarantors of theological schools of thought Western church membership is often contingent on fine points of doctrine Some western Christians believe that definite beliefs are incompatible with tolerance The atmosphere arose in which anyone could start a church The legal model for western theology intensifies despite the rediscovery of the East

Truth and Method is «one of the great philosophical works of the twentieth century» because it leads us where the modern mind» «which as a matter of fact is in a hopeless impasse,» notes Gadamer» will not go, resists going with every thought, yet absolutely needs to go.

Whitehead's philosophical thinking about time begins with questions about passage as a character of nature.

The Folly of Scientism Austin L Hughes, a professor of biology at the University of South Carolina, has written a perceptive, thought - provoking article in The New Atlantis magazine, concurring with my own view of current philosophical trends in popular scientific presentations.2 One of these trends is «scientism», the view that science is the only source of truth and reality.

This appropriation of Neoplatonism, culminating with the Pseudo-Dionysius and Maximus the Confessor, allowed Christian thinkers to incorporate into their thought such Neoplatonic features as the primacy of beauty and the metaphysics of descent and ascent, and thereby to lay the philosophical foundations of nearly all future Christian humanism.

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.»

«1 But despite Plato's insight that power is involved in both the ability to affect and the ability to be affected (with its implication that reality and value might involve both), there has been a persistent tendency to favor what Bernard Loomer has called unilateral power — the ability to affect while remaining unaffected.2 Although this tendency is evident in every field of human thought, it will be appropriate to examine it first in the philosophical tradition, where it goes hand in hand with the valuation of being over becoming.

As traditional theology was a relatively well defined system, the same in certain basic respects — despite all sorts of philosophical and ecclesiastical differences — in Augustine, Thomas Aquinas, Maimonides, Leibniz, Calvin, Immanuel Kant, and some schools of Hindu thought, so the new theology which many be contrasted with the old is found more or less fully and consistently represented in thinkers as far apart as William James,... Henri Bergson, F. R. Tennant,... A. N. Whitehead,... Nicholas Berdyaev,... and in numerous others of every brand of Protestantism, besides a few... Roman Catholics.

For Metz the primary problem of Christianity today is not that its doctrines are unclear or out of contact with current scientific and philosophical thought, but that its practice is not faithful.

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.

Systematic philosophical thinking about urbanism antedates Christianity, going back to Aristotle, who wrote some four centuries before Christ that the best life for human beings is lived in community with others, and most particularly in a polis.

In Eliade, an Indian Christian finds a Guru who opens the eyes to see the wealth of Indian traditions and who has made Indian / oriental religious philosophy dialogue with Western / occidental philosophical thought.

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.

And after finishing the article — «OK, never - mind, we basically agree on the most important ideas, he just approaches thinks with a philosophical framework so incongruous from mine that even the things we agree on are going to sound totally different.»

The past forty years have brought a recovery of the idea of just war in Christian ethical discourse, and this has invigorated a larger engagement with the just war idea in policy debate, in the military sphere, in philosophical thought, and in dialogue between moral reflection and international law.

A few days before his death in 1947, my philosophical master Alfred North Whitehead, the founder of process thought, had a conversation with his friend Lucien Price.

If the latter is the case, and I think it is, then it may be possible to reconcile many of the differences between the two thinkers with some creative interpretation, such that, whether they realized it themselves, Whitehead and Bergson were profoundly similar in basic philosophical outlook.

In strictly philosophical thought, the very notion of a personal being, especially when not associated with a physical body, is paradoxical.

It deals with Christology and the doctrine of God, as well as prayer, the resurrection, heaven, etc. and it provides a general introduction to Whitehead's thought.128 The Task of Philosophical Theology by C. J. Curtis, a Lutheran theologian, is a process exposition of numerous «theological notions» important to the «conservative, traditional» Christian viewpoint.129 Two very fine semi-popular introductions to process philosophy as a context for Christian theology are The Creative Advance by E. H. Peters130 and Process Thought and Christian Faith by Norman Pittenger.131 The latter, reflecting the concerns of a theologian, provides a concise introduction to the process view of God together with briefer comments on man, Christ, and «eternal life.thought.128 The Task of Philosophical Theology by C. J. Curtis, a Lutheran theologian, is a process exposition of numerous «theological notions» important to the «conservative, traditional» Christian viewpoint.129 Two very fine semi-popular introductions to process philosophy as a context for Christian theology are The Creative Advance by E. H. Peters130 and Process Thought and Christian Faith by Norman Pittenger.131 The latter, reflecting the concerns of a theologian, provides a concise introduction to the process view of God together with briefer comments on man, Christ, and «eternal life.Thought and Christian Faith by Norman Pittenger.131 The latter, reflecting the concerns of a theologian, provides a concise introduction to the process view of God together with briefer comments on man, Christ, and «eternal life.»

A more thorough engagement with scientific thought would seem desirable, if only to match the depth of engagement with philosophical reflection.

In spite of Whitehead's well - known quip in Process and Reality that «The safest general characterization of the European philosophical tradition is that it consists of a series of footnotes to Plato,» my Whiteheadian reading of the history of thought begins with Aristotle.

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.»

Called «The Religion of Healthy - Mindedness» by William James in his classic work, Varieties of Religious Experience, New Thought is a spiritual and philosophical movement associated with the founding of a number of ideologically - related churches in the late 19th and early 20th century United States.

Or, if you prefer philosophical examples, consider the recent debates between proponents of a unified cognitive science, a science that would demonstrate mental events to be either strictly identical with physical events or epiphenomena of them — people like Daniel Dennett and Patricia Churchland — and those who think that there is a philosophically irreducible difference between the physical and the mental — that is, people like Thomas Nagel and John Searle.

This reference just made to philosophical presuppositions identifies our thought with one type of Christian theology and cuts across the dominant tendency in the neo-orthodox movement, where philosophy is wholly rejected by theology as in Barth, or is given a merely peripheral role as in Brunner, and, to a lesser extent, in Richard Niebuhr and Reinhold Niebuhr.

In extenuation I should plead that in a series of four lectures, intended in each instance of delivery for a general educated public rather than for philosophical and theological experts, of necessity one must be brief and must deal with the topic in a broad way; furthermore, I have not intended to claim that every representative of process - thought would agree with what I have selected as significant nor would find my use of what in fact has been selected compatible with his own particular approach or his own individual conclusions.

He began with conceiving God as a philosophical principle and ended with one of the most profound conceptions of God in 20th century philosophical thought.

This has much to do with the way teachers of political thought make selective use of classic philosophical sources.

Christian thought need never be subservient to or identified with some particular philosophical doctrine or system.

I have ventured to dedicate to him this introduction to the Christian use of process - thought, as a token of my gratitude for his help and also for the enormous resource that I, with many others, have found in his long years of work in the development of this philosophical conceptuality.

Modern historical, philosophical and scientific thought has come into conflict at so many points with traditional Christian teaching that the latter has been losing its power to convince ordinary people (to say nothing of the intelligentsia).

The Catholic Church is open to dialogue with philosophical thought; this has enabled her to produce various syntheses between faith and reason.»

This need not interfere with the rigor he brings to the task, provided his speculative thinking subjects itself to the recognized philosophical canons.

For those of a philosophical bent, this chapter looks like a Magisterial response to Martin Heidegger's 1953 essay «The Question Concerning Technology», which suggested that the modern fixation with technology has made men think falsely that they can control the mysteries of Being.

Finally, in the third part of the article I will compare Spirit in Hegel's philosophy with society in Whitehead's thought with an eye to their assimilation into a more comprehensive philosophical scheme.

«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.

Even though the Reformers tried to liberate the Bible from philosophical thinking, they hardly began to deal with the deep hold of substance thought on theology.

«In the great formative period of theistic philosophy, which ended with the rise of Mahometanism, after a continuance coeval with civilization, three strains of thought emerge which, amid many variations in detail, respectively fashion God in the image of an imperial ruler, God in the image of a personification of moral energy, God in the image of an ultimate philosophical principle.»

The wider philosophical conceptuality that includes them is that one known today as Process Thought, with which I have been working for more than forty years of academic life.

As Ted Cohen points out in his «philosophical thoughts on joking matters,» Jokes begin «with an implicit acknowledgment of a shared background,» and this commonality sets up the satisfactions of a shared response.

Of course, when pressed in conversation, Ford readily admits that the statements in question are not factual but constitute, instead, a highly imaginative hypothesis primarily intended to explain the ever - shifting terminology with which Whitehead expressed his thought and the many textual anomalies — topical discontinuities, clumsy insertions, ghost references, etc — that plague his philosophical books, particularly Science and the Modern World and Process and Reality.

At that time I was also looking for some new inspiration on how to think about God, in a way which would not imply a complete break with my own philosophical and theological tradition.

In the last ten years of his life, Wach was often mistakenly thought to be in the camp of the second approach to comparative religion at Chicago, which necessitated his stating repeatedly that while the philosophy of religion applies an abstract philosophical idea of what religion is to the data of empirical, historical studies, the history of religions begins with the investigation of religious phenomena, from which, it is hoped, a pattern of «meaning» will emerge.

But there are all sorts of ways of understanding the God symbol, with many thinking of God as a sort of philosophical ideal, much as the ancient Greeks might have done.

Along with this, the philosophical notions about soul, about immortality, about a realm above and beyond the hurly - burly of this world, present in the tradition of Greek philosophy and variations on that philosophy in the early Christian era, had become so much part of the atmosphere of thought that inevitably these two affected Christian thinkers.