Sentences with phrase «philosophies of history»

One problem has been that they have been seen as philosophies of history, and philosophy has been expected to avoid the pitfalls of speculation.

They come down, theologically, to the fact that though the Jewish and Christian faiths are kin — we do share the same God and the same covenant — as philosophies of history they are only analogous.

The elite becomes aware of these crises and finds in their outcome a recapitulation of its own definitive personality over and above the arbitrary schemes of philosophies of history.

81 Further, the climax «certainly contradicts and refutes most of the philosophies of history in which the wise men of two previous centuries attempted to chart the course of history and to predict its future.»

Such a comparison might compel Christian theologians to reassess their attitudes toward historicity — an idea that may have received undue emphasis since the 19th - century rise of specifically German theories of history - writing and philosophies of history.

This dual focus on reason and ethics similarly explains the close attention religious liberals have paid to the sciences — physics as a source for better cosmologies, and the biological and social sciences as a source for both ethics and philosophies of history.

The Catalan Jaime Balmes engaged directly the philosophies of history of his time, and his contemporary Donoso Cortes argued that politics derives from theology.

In this discovery, I owed much to Karl Löwith's lectures on the theological rootage of modern philosophies of history as well as to Gerhard von Rad's interpretation of the Old Testament.

We discussed the philosophy of history as Egyptians knelt in prayer before water cannons and as the fires set in the Ministry of Finance in Athens flickered light across the marble of the Acropolis.

I wrote my thesis on the philosophy of history with the central argument that Industrial Civilization would collapse and either be replaced by a new emergent socio - economic revolution an order of magnitude higher than industrialization and agriculture combined, or we would go back to the stone age or extinct.

In answer to this difficulty the author of the Book of Daniel puts forward a philosophy of history which may be shortly stated thus.

this dialectic combines a theory of religious symbolism with a philosophy of history.

Moreover, he was a profoundly interdisciplinary thinker whose contributions embraced philosophy, history, sociology, philosophy of history, ethics and politics.

Both Marxism and process thought represent a materialist philosophy of history.

Generally speaking, the term can refer to a widely held set of assumptions or presuppositions, to a particular method of inquiry, or to a speculative philosophy of history.

Richardson, David B., Berdyaev's Philosophy of History: An Existentialist Theory of Social Creativity and Eschatology.

A genuine philosophy of history regarding the beginning8 of genuinely human history, and a genuine theology of the experience of man's own existence as a fallen one which can not have been so «in the beginning», would show that where it is a question of the history of the spirit, the pure beginning in reality already possesses in its dawn - like innocence and simplicity, what is to ensue from it, and that consequently the theological picture of man in the beginning as it was traditionally painted and as it in part belongs to the Church's dogma, expresses much more reality and truth than a superficial person might at first admit.

Durkheim's concept of sociology is characterized by a marked emancipation from the tenets of Comte's philosophy of history as sociology (sociology as a method) and by a corresponding tendency toward construction of a typology of social groupings, in which he included religious communities.

Buber's dialectic combines a theory of religious symbolism with a philosophy of history.

Next, in chapters 9 — 11 he places the Gospel in the context of a philosophy of history and relates it to a doctrine of divine providence.

The French sociology of religion was characterized all through the nineteenth century by the dominance of the tenets of the philosophy of history as sociology, as developed by Auguste Comte and his successors.2 Its course, methodology, and aims were determined by students of sociology, not by those of religion.

«64 Although a Christian philosophy of history can not be rationally demonstrated, Niebuhr argued, an indirect defense is possible by showing that alternative views fail to account for all the facts of history.

The book marks his movement politically toward pragmatic liberalism of the Franklin D. Roosevelt types and philosophically toward irony rather than tragedy in his philosophy of history.

«9 Christian liberalism must rewrite its philosophy of history with this fact given its full value.

If this can be done we shall have passed beyond the crisis of liberal Christianity; for the liberal view of the relation of Christian love to moral problems is in difficulty today precisely because the philosophy of history on which it is based does not sufficiently recognize the tragic obstacles which are set in the way of the life of love.

It is well known that Hegel could conclude his lectures on the philosophy of history by speaking of the last stage of history as our own world and our own time, but it is not well known that this apocalyptic ground is absolutely fundamental to his two most ultimate works, the Phenomenology of Spirit and the Science of Logic.

In these arresting lines a military analyst puts the stark reality which every philosophy of history must face.

This optimism has led modern culture to a philosophy of history expressed in the idea of progress.

On the basis of a philosophy of history which interprets cultures as quasi-organic units undergoing development from youth through maturity to decline, and on the basis of a comparison of the stages in the growth of world - civilizations, he concludes that Western civilization has exhausted its productive powers.

Hegel's position shows clearly how the idea of the state can act almost as a prophetic principle over against the extremes of totalitarianism or materialism, and how such a state might lie within the «divine strategy,» though only if, as we said earlier, we may be permitted to read his philosophy of history in a more flexible way than he may have intended it himself.

Further explanation of Hegel's attractiveness to the theologian can be found in the high estimation he has of the role of (Christian) religion,» the way in which his philosophy of history can be read as a speculative transformation of salvation history, 12 and his «high» anthropology in which human beings are moments in the self - knowing of God.»

12 See the role of Spirit (Geist) as outlined in Hegel's posthumously published lectures on the philosophy of history, The Philosophy of History, ed.

In the 1940s Eric Voegelin wrote that a solution to the modern crisis would require, among other things, a «new Christian philosophy of history» adequate to the full range of political and cultural developments of recent centuries.

Such views do not (any more than, say, Toynbee's philosophy of history) constitute an evolutionist theory or an evolutionary cosmology.

Ibn - Khaldun's chief contribution lies in the philosophy of history and sociology.

In his chosen field of intellectual activity [Ibn - Khaldun] appears to have been inspired by no predecessors... and yet, in the Prolegomena... to his Universal History he has conceived and formulated a philosophy of history which is undoubtedly the greatest work of its kind that has yet been created by any mind in any time or place.

The philosophy of history he produced over the next four decades can be seen as a monumental effort toward the satisfaction of that requirement, but whether it is truly «Christian» in character has remained a source of controversy, due both to the principles that guide Voegelin's exposition of meaning in history and to his analysis of Christianity itself.

At the beginning of The Philosophy of History, Hegel says that the rationality of history «is not a presupposition of study; it is a result which [he adds without apology] happens to be known to myself because I already know the whole.»

For the non-believer the cross is just a brute fact which he can explain according to his own philosophy of history and judge according to his lights — with sympathy, hostility, or indifference, which is simply another form of hostility.

But in Episode 6 of director Ric Burns» New York: A Documentary Film (all 17 1/2 hours of which I highly recommend), Caro is drawn into reflection on Robert Moses» life and times, and he turns the Johnsonian mantra — «do absolutely everything» — into a philosophy of history:

Philosophy of history in the older sense is thereby excluded.

Unless the Crucified Jesus is emphasized as the central symbol of Christian messianism, the contribution of Christianity to Indian philosophy may be the intensification of a philosophy of history which posits totalitarian statism of a religious or secularist kind as its goal (MMT.

Here Augustine echoes his conclusions in Book XII of the Confessions and gestures toward his philosophy of history in the City of God.

Here we reach the climax of the Hebrew philosophy of history.

To the already impressive catalogue of their primacy we must add that the Hebrews were also the first to develop a philosophy of history; and when at length this area of speculation was taken up seriously by Western thinkers, it was in direct succession to and dependence upon Biblical accomplishments.

The Biblical philosophy of history never envisaged the termination of history and some vague and mythical era or existence «beyond history.»

He later devoted a number of chapters and essays to such themes as: «The Destiny of the Jewish People» (in On the Philosophy of History, 1957); «Judaism» and «The Iniquitous Lot Inflicted on Jews in Christendom» (in On the Church of Christ); and «The Christian Meaning of the Story of the Crucifixion» (Jewish Frontier, 1944, reprinted in The Range of Reason, 1952).

Not only do the individualities influence the change of the images; it would be an important problem of the philosophy of history in the study of the history of religions to search out the influences, the categories, through which a precise «relative a priori» — to use Simmel's expression — acts upon the shaping of the «images»: national, tribal, race, class, sexmembership.

My object here, however, is not to expound or criticize the Toynbeian philosophy of history, but to secure a point of view from which to approach the theme of this chapter: the bearing of the Bible upon the historical problem of our time.

Philosophy of history examines the theoretical foundations of the practice