Sentences with phrase «philosophical traditions in»

By adopting a purely reactionary stance against the idealism of Hegel (and the philosophical tradition in general) Nietzsche ends up providing us with a vision of nature and the world which is overly narrow in scope.

Old - line Christians may think that conservative evangelicals do not fully appreciate the importance of the philosophical tradition in undercutting belief in God's reality among thoughtful people in the modern world.

Not exact matches

Taoism itself is a religious and philosophical tradition that was born in China about 2,000 years ago, and dragons are a popular symbol in Chinese culture — although there's no sign West's dragon energy is connected to Taoism or to Chinese tradition.

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

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).

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.

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

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.

Both Rahner and Holloway were attempting to synthesise the scholastic tradition with modern philosophical insights, these latter being much more established in Rahner's case - namely emerging from the Existentialist tradition.

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.

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.

Peter Winch in Simone Weil: The Just Balance (Cambridge University Press, 1989) brilliantly connects Weil's underlying philosophy to the linguistic philosophical tradition that clusters around Wittgenstein.

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.

Some turn to the East, particularly to Taoism; some to Native American perspectives and other primal traditions; some to emerging feminist visions; still others to neglected themes or traditions within the Western heritage, ranging from materials in Pythagorean philosophy to neglected themes in Plato to Leibniz or Spinoza; and still others to twentieth - century philosophers such as Heidegger or to philosophical movements such as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230).

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.

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.

Anthropologists, psychologists, and sociologists, especially those who study folklore and oral traditions, have done much good work in classifying such stages, all the way from the most primitive animism to the most sophisticated philosophical monotheism.

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.»

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.

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.

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 AristotlIn 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 Aristotlin 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.

While most intellectual historians agree in ranking Russell among the giants of this century, and even accord him a place of honor in the entire 2500 - year history of the Western philosophical tradition, the judgment is still not in on Whitehead's role and place in that history.

Now for Hegel, as for most of the philosophers of the tradition, the end of philosophical speculation is the attainment of truth (usually taken in some absolutist sense), and we reach such truth through the proper employment of reason.

What these morons continually fail to realize is the enormously significant and sophisticated / progressive philosophical tradition that was established in that age that has been commonly attributed to the Judaic teachings of Jesus Christ.

[4] Religious historian James Noel points out the problematics inherent in the contradictory worldviews upon which New Thought is based: philosophical non-dualism on the one hand, and the dualism of the Judeo - Christian biblical tradition on the other.

However, at the deepest levels, the philosophical and religious traditions of the West tend to place truth and justice at the foundation of all else in our common life.

She is particularly fond of the stoic thinker Chrysippus, whom she thinks to be «the most profound thinker on emotion in the entire philosophical tradition.»

Moral Life and the Classical Tradition (Women: June 19 — 25, 2016; Men: June 26 — July 2, 2016) is a seminar for rising high school juniors and seniors interested in the ancient philosophical tradition and its influence in the Christian moTradition (Women: June 19 — 25, 2016; Men: June 26 — July 2, 2016) is a seminar for rising high school juniors and seniors interested in the ancient philosophical tradition and its influence in the Christian motradition and its influence in the Christian moral life.

These two points, that the creative process includes the lure of a telos and that the agent of creativity is responsible for its activity, serve as a basis for the suggestion that self - determination in creative processes can be conceived in terms of two notions familiar to the philosophical tradition: eros and agape.

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.

This principle forms the fundamental presupposition of Whitehead's «onto - cosmology», 25 and he himself sees in it the essential difference between his metaphysics and the ontologies and cosmologies of the philosophical tradition (cf. PR 27).

In that second stage of enquiry into truth and value, it must at least be in dialogue with the great philosophical traditions, even if it shall not finally fall under their swaIn that second stage of enquiry into truth and value, it must at least be in dialogue with the great philosophical traditions, even if it shall not finally fall under their swain dialogue with the great philosophical traditions, even if it shall not finally fall under their sway.

Thus it seems reasonable to conclude that Hegel and Whitehead, even though their philosophical systems differ so dramatically in specific details, nevertheless represent two variations of a single tradition of process philosophy.

For Adamson, the result was an immense contribution to Western thought, primarily through the work of Augustine, whose influence is felt in everything from the literary tradition of autobiography to philosophical examinations of the will.

If we accept the account of human nature given by the Western theological and philosophical traditions — that we are free, rational beings, limited and imperfect, prone to diversity of opinion and errors in judgment — we may be more inclined to be not only tolerant but gracious and loving toward those with whom we disagree.

He shows how critics rooted in one philosophical tradition typically interpret other traditions in ways that are different from the interpretations of those who inhabit those traditions.