For this reader at least, this book shows above all that there is great need of careful, clarifying
philosophical work by theologians and scientists before any ambitious «synthesis» is attempted.
Not exact matches
No «Magic» in scinece ID proponernts Behe and Dembski have been thoroughly disenfranchised
by the science community because their
work is
philosophical religious garbage designed only for the gullible and unreasoned.
Many, many great scientists are writing books on their activities, but books which are in fact
philosophical works... Science produces metaphysical questions and, in fact, great scientists tend to solve these problems... The problem is to believe that these solutions belong to science, or to believe that a
philosophical solution is given immediately
by science.
Noddings» answers to these questions have won her praise in feminist and leftwing circles; her book is hailed
by Rosemary Ruether and Daniel Maguire as an «important contribution to
philosophical ethics» and a
work that should be «significant» in theological seminaries.
If writing a technical
philosophical or theological essay, I should wish here to urge how much
work needs to be done
by way of analysis on the notion of dependence.
I have been influenced
by those
philosophical theologians (Donald Evans and James William McClendon, Jr.) who have used the
work of John Austin to remind us that religious discourse has the characteristics of performative rather than constantive utterance.
Science doesn't do
philosophical prior assumptions, it
works by posterior testing and updates.
Even throughout his period of theological and
philosophical formation, when he produced important translations and studies of
works by Origen, Gregory of Nyssa and Maximus the Confessor, among others, he also wrote about drama and dramatists.
Feminists began their critical
work in response to insults and injustices generated — to paraphrase Sobrino —
by scientific and
philosophical understandings that «explained» and «gave meaning to existing realities» of exclusion, especially of women.
The third trend is characterized
by (1) a clearer methodological consciousness concerning the field, purpose, and method of the sociology of religion; (2) a profounder understanding of the nature of religious communion; (3) a rapprochement between students of religion from theological and
philosophical points of view, and of students of society.6 Outstanding are the
works of Raoul de la Grasserie and H. Pinard de la Boullaye, S. J., of Roger Bastide and Robert Will.
(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.
«6 Indeed, during the decade following publication of Whitehead's major
philosophical works, a variety of theologians, both in the United States and in Great Britain, were responsive to the new views articulated
by Whitehead and made considerable use of many general features of his philosophy in constructing their own theologies.
The church must be ready to witness to the lordship of Christ
by cooperating with men of goodwill who are genuinely concerned to seek better ways of living and
working — no matter what their political, social, or
philosophical convictions.
Response to his philosophy
by Christian theologians followed soon upon the publication of his early
philosophical works, Science and the Modern World in 1925 and Religion in the Making in 1926.
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.»
To help point the way out of the problem I will turn to the writings of Whitehead (particularly his later
works), drawing from his
work certain conclusions which, while not explicitly stated
by him may nevertheless be said to follow from his overall
philosophical scheme.
In addition, Whitehead was willing to
work within a
philosophical framework without being imprisoned
by it.
They did so partly
by offering more radical definitions of the independence of self and national identity, a development whose literary -
philosophical correlative and sequel could be found in the life and
work of Emerson, his «Transcendental» brethren, and their Romantic and existentialist disciples, from Walt Whitman to Henry Miller and Norman Mailer.
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.
Throughout Hartshorne's
work love has been the standard
by which decisions are best determined, yet he fails to think as broadly on abortion as he does on most other
philosophical questions.
Indeed, says Nussbaum, any
philosophical examples that were to develop «the particularity, the emotive appeal, the absorbing plottedness, the variety and indeterminacy of good fiction» would
by that very development become
works of literature.
I understand
by this the incessant
work of
philosophical discourse to put itself into a relation of proximity with kerygmatic and theological discourse.
For an early
work exploring the new physics and influenced
by process thought, see Capek, Milic, The
Philosophical Impact of the Contemporary Physics (New York: Van Nostrand Press, 1961).
When and how this takes place is not as clearly
worked out when both the
philosophical and biblical traditions are put side
by side,
8 Whitehead's chief
philosophical work, Process end Reality (New York, 1929), will hereafter be cited
by the abbreviation «PR».
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.
There are many recent novels in English, written
by Indians, which reveal new dimensions of Indian religious life and illuminate the historical,
philosophical, and religious studies of Hinduism: R. K. Narayan is one contemporary novelist whose
works have excited students to further study of Hinduism and Indian culture.
In his reflections upon Valéry's
work, Derrida contends that the philosopher gives a formality to
philosophical language
by forging a connection with natural language that allows mere ciphers to resemble the thing in itself (MP 293).
The brute fact of this inconsistency pinpoints how extremely dangerous Ford's hypothesis really is; for it leads to a basic interpretative strategy that is diametrically opposed to the one required
by Whitehead's many statements to the effect that his books are intended to supplement one another's omissions and compressions and that, consequently, his system of thought, including his basic metaphysical system, must be carefully gleaned from all his
philosophical works.
In the discussion that follows, one
work by each writer is assumed to embody his respective position: Blackmur's Form and Value in Modern Poetry (FVMP), Sartre's Literary and
Philosophical Essays (LPE), Brooks's The Well -
Wrought Urn (WWU), and Whitehead's Adventures of Ideas (AI).
However, as in the seventeenth century the various later theories were not produced independently of each other but came to be developed
by working through, and in divergence from, the first great attempt at a
philosophical structure built upon a profound insight into the problems at issue, namely, that of Descartes, so in our time the new efforts which are required in the philosophy of nature will need to come to terms with the pioneering
work of Whitehead.
All three were deeply shaped
by Christianity in their childhood and youth; all wrestled with Jesus Christ in their
philosophical work and attributed a central role to him; all rejected the orthodoxies of their times; all contributed to the refashioning of Christianity.
(2) Although Whitehead's broader
philosophical framework aids in an analysis of Deutsch
by providing a richer, supportive
philosophical context for evaluation of the Deutschian response, it is, likewise, aided
by Deutsch's
work.
These led me to his earlier
works, which consistently vindicated Kass's self - description in his justly acclaimed Towards a More Natural Science: «The author of this book is
by reading a moralist,
by education a generalist,
by training a physician and biochemist,
by vocation a teacher» and student» of
philosophical texts, and
by choice a lover of serious conversations, who thinks best when sharing thoughts and speeches with another.»
Furthermore, it has insisted — and rightly — that Christianity is a faith and not a
philosophical or ethical system; it is a faith in which affirmations are made about an historical person in whom God is believed to be specially at
work; it has insisted that we have to do with a tradition which has been nourished
by the lives of holy men and women,
by saints and scholars, but which is based upon the gospel, whose grounding is in the scriptural record and witness and which therefore can not exist without constant reference to that «deposit» of God's self - revelation.
Where my
philosophical work is poor it is to be judged simply as poor philosophy and not justified
by my Christian convictions.
This is suggested
by the
work of Milic Capek, The
Philosophical Impact of Contemporary Physics [D. Van Nostrand Co., Inc., 1961], and Adolf Grunbaum,
Philosophical Problems of Space and Time [Alfred A. Knopf, Inc., 1963]-RRB-
To turn attention away from these ideas because they are
philosophical is to allow them a tyranny over theological
work that can be dispelled only
by critical and self - conscious reflection about them.
The effort to characterize construals of the Christian thing in the particular cultural and social locations that make them concrete will involve several disciplines: (a) those of the intellectual historian and textual critic (to grasp what the congregation says it is responding to in its worship and why); and (b) those of the cultural anthropologist and the ethnographer [3] and certain kinds of
philosophical work [4](to grasp how the congregation shapes its social space
by its uses of scripture,
by its uses of traditions of worship and patterns of education and mutual nurture, and
by the «logic «of its discourse); and (c) those of the sociologist and social historian (to grasp how the congregation's location in its host society and culture helps shape concretely its distinctive construal of the Christian thing).
Third it questions the capacity of
philosophical approaches to acknowledge that judgments and decisions are made right, not
by conforming to an abstract principle, but
by being made, committed to, and seen through in the imperfect world in which we live (a view known as «decisionism» and linked to the
work of Max Weber).
While the
work probably won't advance current models, it does show that some of the
philosophical conundrums posed
by cosmology are surprisingly pervasive.
Previous attempts to get DNA from parchment did not
work well, but
by using modern sequencing techniques, researchers can now get abundant livestock DNA from parchment, such as the 16th century deed from Lancashire, U.K., shown above, the team reports online today in the
Philosophical Transactions of the Royal Society B. Not only is parchment plentiful, but as a legal document, it also has been carefully stored and often dated, making it a more readily available source of ancient DNA than bones.
Its objective is to encourage
work of great value to humanity, of a mainly scientific, educational or artistic nature, and to reward such
work by means of prizes or study grants, excluding any profit motive and regardless of political, trade union,
philosophical or religious convictions.
Choose any inspirational book or
philosophical work (like The Enchiridion
by Epictetus or Nicomachean Ethics
by Aristotle) to start learning about yourself and the world.
While I found it interesting to form my own rationale as to what the film is about,
by the same token, I often am reluctant to actually recommend films that don't
work on fundamental narrative terms without having to read personal
philosophical theories into them.
The name Terrence Malick above the title on «The New World» in 2006 certainly brought with it a certain group of expectations for those of us who loved «Badlands,» «Days of Heaven» and «The Thin Red Line,» but a decade later, released
by Criterion this week in a gorgeous three - disc Blu - ray set, the film now feels almost like a bridge between those early
works and his recent trio of introspective, deeply
philosophical films: «Tree of Life,» «To the Wonder» and «Knight of Cups.»
The organization has
worked to break down barriers between
philosophical knowledge and professional life
by offering public lectures, workshops and conferences.
CWC Schools»
work is undergirded
by three
philosophical foundations - Understanding, Connection and Diversity - described below.
Philip has left an outstanding body of
work: novels such as A
Philosophical Investigation and Gridiron, books for which he was selected in 1993
by Granta as...
Frances Morris places Martin's
work in the art historical context of the time; art historian Richard Tobin analyzes Martin's painting «The Islands»; conservator Rachel Barker offers the reader a close viewing of «Morning»; curator Lena Fritsch provides a visual biography
by comparing photographic portraits of Martin from different periods; and art historian Jacquelynn Baas delves into the spiritual and
philosophical beliefs so present in Martin's art, including Platonism, Christian mysticism, Zen Buddhism and Taoism.