Sentences with phrase «philosophical thought in»

It is to be hoped that as the centre develops in its work, so it will broaden its outlook so that the natural sciences, the single most influential strand of philosophical thought in modern times, is not left out of the conversation.

This initially occurs in Descartes and Spinoza, but it becomes far more comprehensive in Schelling and Hegel, and so much so that the whole body of dogmatic theology undergoes a metamorphosis into pure philosophical thinking in Hegel's system.

Not exact matches

In PART 2, crypto folk hero Amir Taaki shares his thoughts on past projects and AltCoins, while pointing to a philosophical paradox he sees in BitcoiIn PART 2, crypto folk hero Amir Taaki shares his thoughts on past projects and AltCoins, while pointing to a philosophical paradox he sees in Bitcoiin Bitcoin.

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

They mis - underestimate the god in whom they disbelieve, thinking their imagined deity the God of classical religious and philosophical tradition.

Although certainly useful for developing Catholic thought about beauty, the particular strength and importance of Poetry, Beauty, and Contemplation rests in Trapani's ability to show how Maritain's aesthetics have significance beyond strictly philosophical or theological domains.

I think you can find close - minded dogmatic extremists in every religion and in every philosophical / political shape and color.

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.

While the general topic of lex talionis is always a fun philosophical discussion, I don't think it applies to what is going on in Israel right now.

It seemed to me that the truly sovereign God could not be regarded as absent or superfluous in ordinary human experience and philosophical reflection, but that every single reality should prove incomprehensible (at least in its depth) without recourse to God, if he actually was the Creator of the world as Barth thought him to be.

Here lies the basis in Whitehead's thought for the relation of philosophical theology to questions of values and ethics — and, therefore, of religion to politics.

On a far higher level, intellectually and spiritually, is that very noble philosophical poem called the Wisdom of Solomon, and that still nobler monument of ancient Hebrew thought, the Book of Job, a dramatic dialogue in splendid and sonorous verse upon the theme of suffering and its place in a providential order.

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.

The Bishop rightly alerts the listeners to the obvious self - refuting nature of scientism; he emphasises that truth can surely be found in non-scientific forms such as poetry and literature; and then finally, he offers the building blocks for a philosophical argument that the intelligibility of the universe, and thereby the possibility of any science, in some way demonstrates a thinking mind behind the universe.

Nevertheless, most of what Whitehead tells us about God in Religion in the Making is primarily based on the further development of his philosophical thought.

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.

Far from being a rhetorical trope or a philosophical tool, analogy for Przywara is the style of thought that best corresponds to the way in which being makes itself known.

In spite of the impression some death - of - God writers may give, this line of thought is based not on the Revelation but altogether on philosophical considerations.

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.

Both in philosophical and practical thought, there seems to be an underlying assumption that to really BE is to have the power to affect without being affected.

Some even think (wrongly, in my opinion) that the role it assigns to observers leads to subjectivism or philosophical idealism.

Also, I should say that it seemingly puts Jesus is the company of other great philosophical and religious teachers who essentially say the same sorts of things, in their own contexts and in their own times as to how to find «eternal life» a phrase I think speaks of a qualitative type of life, a flourishing, if you will, both now and after death.

In general, taking the objects for philosophical analysis from the data of sense perception leaves us in the grip of substance thinking even when we acknowledge that we can not discover substances in or through our sensory experiencIn general, taking the objects for philosophical analysis from the data of sense perception leaves us in the grip of substance thinking even when we acknowledge that we can not discover substances in or through our sensory experiencin the grip of substance thinking even when we acknowledge that we can not discover substances in or through our sensory experiencin or through our sensory experience.

Thomistic personalism is now an important force in Catholic philosophical thought.

From the perspective of theology as we understand it, all human divisions, systems, social and political institutions, all philosophical thoughts, find themselves on the same level, on the side of the created world in its corruption and promise.

Both Bergson and Alexander influenced Alfred North Whitehead, whose scientific and philosophical genius created the major work in process thought, Process and Reality.39 There are close affinities between the process philosophers and American pragmatism.

The Chicago School of Theology made much of its opposition to philosophical idealism; but its strategy of thought in transmuting evolution into something other than mechanistic naturalism was actually dictated and directed by the vestigial remains of its own personal idealism.

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.

The whole animistic approach to man, which in both religious thought and philosophical analysis can be traced back to man's earliest attempts to understand himself, has been destroyed by the modern sciences most closely related to the study of man.

It is an astounding detail when you think about it: The God of all creation, the One who knows every corner of the cosmos and fathoms every mystery, the One who could answer every theological riddle and who, I suspect, chuckles at our volumes of guesses, our centuries of pompous philosophical tomes debating His nature, when present in the person of Jesus Christ, told stories.

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

I don't think Owen succeeds in showing that politics needs philosophical foundation, though his hook is an excellent resource for engaging that difficult and important question.

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.

Indeed in [E], the history of ancient thought is overviewed and perceived as having presented God in the image of an imperial ruler (Christian theology), a personification of moral energy (Hebrew thought) and an ultimate philosophical principle (Greek thought).

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.

Our excursion into the philosophical visions of Whitehead and Laszlo has disclosed significant parallels in their thought.

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.

While there are significant philosophical inconsistencies inherent in Mbiti's description, he still succeeds in making the essential point that among traditional Africans a deceased individual, while physically dead, is not thought to be reduced to a mere corpse.

One of the difficulties encountered by many young Filipinos who had been trained in Western classical philosophy (which until recently was practically the only kind of philosophical training that was available in the Philippines) was the inadequacy of such a mode of thinking to articulate fully our experience as an Asian people.

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.

Are you looking for some kind of theological, biblical or philosophical grounds for rejecting visionary thinking in the church?

McTighe, Thomas P., «The Finite God in Modern Thought,» Proceedings of the American Catholic Philosophical Association 28 (1954).

Stapledon's philosophical presumptions are clearly expressed in his two volume work, Philosophy and Living (1939).1 In social philosophy he rejects both the supreme individuality in democratic systems and the herd mentality in socialistic thoughin his two volume work, Philosophy and Living (1939).1 In social philosophy he rejects both the supreme individuality in democratic systems and the herd mentality in socialistic thoughIn social philosophy he rejects both the supreme individuality in democratic systems and the herd mentality in socialistic thoughin democratic systems and the herd mentality in socialistic thoughin socialistic thought.

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.

The result is a complete muddle in scientific thought, in philosophical cosmology, and in epistemology.

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?

We are so accustomed to thinking in other ways, thanks to centuries of philosophical and religious teaching, that we are very ready to talk about substantial selfhood.

But this appearance of irrationality, I make bold to say, can not survive the discovery that philosophical thought has a structure of its own, and the hypothesis that in its changes it is obeying the laws 0f that structure.