Sentences with phrase «philosophical tradition of»

Heavily influenced by the Enlightenment and the philosophical tradition of Logical Positivism (the idea that if something is not able to be judged true or false, then we are rationally compelled to ignore it as irrelevant), much of the modern Church has bought into the belief that the truth of Christianity should be treated like any other set of factual claims, and that people of faith can somehow rationally observe ultimate truth with a level of personal detachment and objectivity.

This undertaking, which looks upon Plato's Timaeus as its paradeigma, has been termed cosmology» in the western philosophical tradition of which Whitehead's Process and Reality is a prime example.

In fact the classical theological and philosophical tradition of Christendom has always known this, and repeated it again and again, often at the cost of severe intellectual exertions.

On the other hand, a surprisingly large portion of Christians I've talked to are well versed in the philosophical traditions of the last 3000 years (including Greek philosophy and other religions).

His philosophy was driven largely by skepticism about the reigning religious and philosophical traditions of his day, and his method was geared toward weakening their influence.

The show's title, of course, refers to the philosophical traditions of strict logic and a strict separation between mind and body.

Nisbett (2003) suggested that cultural differences in social cognition may stem from the various philosophical traditions of the East (i.e. Confucianism and Buddhism) versus the Greek philosophical traditions (i.e. of Aristotle and Plato) of the West.

Not exact matches

She reclaims a long tradition in philosophical and theological ethics that she calls the ethics of «responsibility.»

The empire tolerated countless cultural and philosophical traditions, and was happy to collect taxes from followers of each of them.

@ lionlylamb: per rightly dividing the word... the video below is what Paul was talking about (focusing on Christ), not philosophical abstractions... «See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ.»

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

(Thomas Aquinas gets only one mention in more than sixty pages of text, and then with a reference to his «using the terminology of the philosophical tradition to which he belonged.»

Here again, Dr. Baglow has done a masterful job of presenting the crucial doctrines and the theological and philosophical insights of Catholic tradition in an engaging and illuminating way.

In the current patrimony of Russia — whether cultural, historical, social, philosophical, or religious — there is only one tradition that is being passed on to the next generation.

But now historical experience, tradition and critical exegesis, together with philosophical and theological reflection on their content and implications, became the privileged medium to discuss the reality of God.

The goal would then seem to be to step outside of our Christian tradition into the shoes of the scholarly or philosophical observer, identify the elements of wisdom in each community, and weld them into a new whole.

In his philosophical works Edward Holloway suggests a slight realignment of detail within the realist tradition in the light of modern insights into material reality.

Anyway, we in the West live with the philosophical and theological tradition of analyzing and then polarizing things that cultures with more holistic paradigms would keep in paradox.

This intuition of Taoism (and I think of Christianity and other religious traditions also) makes somewhat pretentious the philosophical demand that all reality show itself phenomenally.

For this reason I would engage now in more detail with his presentation of a prominent philosophical tradition from the point of view of the different one presented by the Faith movement.

There can be no doubt that what he takes over in his letter from a great philosophical tradition and from other pagan sources is included by him in this comprehensive concept of divine paideia, for if it were not so, he could not have used it for his purpose in order to convince the people of Corinth of the truth of his teachings.»

«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.

Seligman dismisses philosophical communitarianism as a more or less doomed attempt in some degree to preserve, yet simultaneously to overcome, the individualist pole of the tradition.

By the third century A.D. the practice of paideia treated all the classical philosophical traditions — Stoic, Epicurean, Aristotelian, but most of all Platonic — with religious interests.

It is in sharp tension with much in orthodox Christianity, but on many of the points of difference, it is more biblical than the philosophical theological development of the traditions under Greek influence.

In response, let us momentarily suppose, with the teleologically biased traditions of religious and philosophical wisdom (the so - called «perennial philosophy»), that the universe is a hierarchy of «levels,» or «dimensions» (or «fields» of influence, if we wish to employ a more contemporary metaphor).

Toss in the occasional deist and follower of spiritual / philosophical traditions that don't lean heavily on the supernatural such as certain forms of buddhism, pretty much all confucianism, etc, and we're really cooking.

How could American Lutherans make an idol of a nation whose philosophical assumptions (enlightenment liberalism) and dominant religious tradition (revivalist Calvinism) were so fundamentally at odds with their most basic understandings?

The obstacle provided by the multiplicity of ethical and philosophical traditions within nations and among the international community.

It's simple enough, and although the American Rorty and the Italian Vattimo have been formed by different philosophical and religious traditions (pragmatism and red - diaper communism for Rorty, hermeneutics and cradle Catholicism for Vattimo), they agree on most of its elements.

If Heidegger was right — and he was — in saying that there was always a nihilistic core to the Western philosophical tradition, the withdrawal of Christianity leaves nothing but that core behind, for the gospel long ago stripped away both the deceits and the glories that had concealed it; and so philosophy becomes, almost by force of habit, explicit nihilism.

On his account, the Gilsonian paradigm blossomed as a fruit of the Magisterium's solicitude for preserving and promoting the philosophical realism of the Christian intellectual tradition.

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.

Problem is the stains of Greek philosophical techniques through the centuries = the traditions brought aboard by the humans.

The Jewish tradition, which has also influenced Christian theology, although not always so much as the Greek philosophical tradition, did see the body as valuable and integral to the life of the person.

A driving force in this tradition has been the philosophical «turn to the subject,» a shift of focus from the thing known to the knower who knows it.

His ideas swept away the prejudices of dogmatic philosophical tradition and demanded an accounting of the inner conscious life and the universe itself, as we find it, not as philosophers have believed it ought to be or must be.

Black theology has its deepest rootage in the experience of enslaved and oppressed Africans, and in their appropriation of the witness of scripture; but not in the philosophical and theological traditions of the Western academy and in its medieval and Greek forebears.

Rorty argues that the philosophical tradition from Plato to Kant has treated truth in terms of correspondence to reality, and the human mind as a kind of mirror which reflects back to us how things really and truly are.

Novak argues that the present task of the Catholic Whig tradition is to «form a new synthesis of philosophical conceptions and practical institutions that do justice, together, to private rights and public happiness.»

The conclusion reached is that the modern philosophical tradition was mistaken in postulating sensory images as objects of perception.

The primacy of the sense in which these entities are is grounded in what in the philosophical tradition has been termed «act.»

Although his way of working this out may not appeal to us, with our quite different scientific knowledge, and our own philosophical idiom, the point here is that Aquinas, like the other theologians of the great Christian tradition, was no «spiritualist», denying or minimizing the material world and the physical body and their ways of working.

It is, in particular, the second of evangelicalism's two tenets, i. e., Biblical authority, that sets evangelicals off from their fellow Christians.8 Over against those wanting to make tradition co-normative with Scripture; over against those wanting to update Christianity by conforming it to the current philosophical trends; over against those who view Biblical authority selectively and dissent from what they find unreasonable; over against those who would understand Biblical authority primarily in terms of its writers» religious sensitivity or their proximity to the primal originating events of the faith; over against those who would consider Biblical authority subjectively, stressing the effect on the reader, not the quality of the source — over against all these, evangelicals believe the Biblical text as written to be totally authoritative in all that it affirms.

The philosophical tradition has often emphasised the intellectual and volitional centre of the person.

Participants in this retreat will take up philosophical, theological, and literary texts from antiquity and the classical Christian and Jewish traditions to explore the nature of love and friendship as well as their relation to transcendence, faith, beauty, marriage, and reason.

Both a new, regional survey by an Ohio University scholar and a nationwide poll conducted in 1997 by the association determined that UUs found a philosophical - ethical home in the socially liberal, creedless, gender - inclusive denomination after rejecting the teachings and practices of their previous religious traditions.

What is therefore necessary, according to Cobb, is a Christian natural theology: a coherent statement about the nature of reality that recognizes its interpretation of the facts to be decisively conditioned by the Christian tradition, yet remains content to rest its case upon purely philosophical criteria of truth.124 Cobb offers such a statement in his important book, A Christian Natural Theology.

While well - acquainted with the tradition of philosophical reflection on the soul and its relationship to the body, Fr Selman's knowledge of recent scientific research relevant to his subject appears less impressive and his terminology, and even some of his ideas and arguments, can therefore appear outdated or irrelevant.

He offers his work as a «first step toward reclaiming natural - law doctrine as an exegetical, and not solely philosophical, project» that is, «natural law» as understood by the Christian tradition prior to the modern reconfiguration of natural law.»