Sentences with phrase «philosophy of life which»

A philosophy of life which has not asked these questions remains trivial.

War itself is only the most horrible and dramatic of the many evil fruits of our present organized system of exploitation and the philosophy of life which exalts competition instead of cooperation.

It is equally important to be aware of the spiritual emptiness and lack of a meaningful philosophy of life which are at the root of many neurotic problems.

Not exact matches

With Stella & Dot now earning more than $ 300 million from the thousands of business owners in six countries, Herrin recently released a book, Find Your Extraordinary, which details her life, offers advice, secrets to success and depicts her business philosophy.

Thus, when Tatchell talks of Enlightenment values and human rights, he is on very slippery ground, and that made slippery by the very philosophies of sexuality and identity to which he has committed his life.

This is itself a first proposition of the philosophy of life, in fact its hypothesis, which it must make good in the course of execution.

Philosophy as taught, he thought, had long ago been «forced out of the context of teaching and living»» which is to say, teaching for living, philosophy understood as «a life that poses the questions of the true and the goPhilosophy as taught, he thought, had long ago been «forced out of the context of teaching and living»» which is to say, teaching for living, philosophy understood as «a life that poses the questions of the true and the gophilosophy understood as «a life that poses the questions of the true and the good.»

There are some pearls of wisdom which are useful in life in many philosophies and scriptures - this does not make any one of them absolute truth.

That is why I never speak of «God» in philosophy, but only of «universal will - to - live» which meets me in a twofold way: as creative will outside me, and ethical will within me» (Kraus, p. 42).

No mention is made of a Supreme Being in his own religious philosophy, only of a mysterious life - force or universal will - to - live which appears as a creative - destructive force in the world around us and as a will - to - self - realization - and - love within us.

«They allege, finally, that our perennial philosophy is only a philosophy of immutable essences, while the contemporary mind must look to the existence of things and to life, which is ever in flux.»

«I studied philosophy and law and then practiced law in big international firms in Amsterdam and Brussels for seven years before dramatic circumstances in my life brought me and my wife to consider an invitation from Cardinal Christoph Schönborn, Archbishop of Vienna and Grand Chancellor of the ITI, to come to Austria to help him with building up and professionalising the ITI, which at that time had existed for only 7 years and which was dealing with serious financial problems and battling for its survival.

There are many aspects of AA's program and philosophy which can be applied to other problems of living.

This philosophy sees life as a meaningless absurdity, a succession of moments of decision into which no hope enters to provide expectations of a better tomorrow.

The postulation of extraneous organizational principles leads biologists like Monod to classify Polanyi's thought as vitalistic.2 (Vitalism is the philosophy of nature which holds that the existence of life is exclusively the result of some extra-material principle totally different from matter.)

For many other scientists, however, and for people of a modernistic bent of mind who saw in the sciences «a new messiah,» or at least a directive of life displacing both religion and philosophy, this preoccupation with the immediacies to the exclusion of ultimates meant frankly a secularizing of life, that is, a relinquishing of all ideal or transcendent aspects which hope and wonder might evoke.

Not only is the mutable world separated from its divine principle — the One — by intervals of emanation that descend in ever greater alienation from their source, but because the highest truth is the secret identity between the human mind and the One, the labor of philosophy is one of escape: all multiplicity, change, particularity, every feature of the living world, is not only accidental to this formless identity, but a kind of falsehood, and to recover the truth that dwells within, one must detach oneself from what lies without, including the sundry incidentals of one's individual existence; truth is oblivion of the flesh, a pure nothingness, to attain which one must sacrifice the world.

Heidegger's philosophy well shows us how an intuition of Being, alongside faith in God, can contribute to ecological consciousness and promote that «dwelling» which lives in harmony with the earth.

This impulse which in our time is so irresistibly attracting all open minds towards a philosophy that comprises at once a theoretical system, a rule of action, a religion and a presentiment, heralds and denotes, in my view, the effective, physical fulfillment of all living beings.

Within that sphere of liberty the individual has the freedom to express any opinion, to develop any tastes, to live life in his own way — a political philosophy which found its way, through Jefferson and others, into our Constitution and Bill of Rights.

The message of this book is that democratic life should be conceived not as an enterprise of autonomous men, no matter how clever they may be in organizing to pursue their interests, but as a way of realizing the Will of Heaven — that is, of doing the truth and serving the right in which man's proper being and destiny consist, This is another manner of signifying the «public philosophy» earlier mentioned.

This was vividly brought home to me recently, reading the vast work of academic moral philosophy On What Matters, by Derek Parfit, in which problems concerning the switching of trolleys from one rail to another in order to prevent or cause the deaths of those further down the line are presented as showing the essence of moral reasoning and its place in the life of human beings.

This parallels the objective of the present work, which is to show the destructive consequences of a desire - dominated philosophy of life and to point the way to a restoration of culture and learning through the reaffirmation of standards of excellence.

Whitehead has deemed the features of human life upon which these italicized technical terms are based so important that much of his philosophy is designed to protect their authenticity from materialistic attacks.

From the lived togetherness of I and It, philosophy abstracts the I into a subject which can do nothing but observe and reflect and the It into a passive object of thought.

It is understandable that the idealistic emphasis on the efficacy of spiritual motives and forces, ideas, and energies in the philosophy and history of the early nineteenth century led to a reaction which urged students of social life and development to concentrate on the opposite viewpoint according to which spiritual developments have to be regarded as products of material conditions (Feuerbach, Marx, Engels, against Hegel).

The real opposition for Buber is not between philosophy and religion, as it at first appears to be, but between that philosophy which sees the absolute in universals and hence removes reality into the systematic and the abstract and that which means the bond of the absolute with the particular and hence points man back to the reality of the lived concrete — to the immediacy of real meeting with the beings over against one.

The real conflict for Buber is not between philosophy and religion, but between that philosophy which sees the absolute in universals and hence removes reality into the systematic and the abstract and that which means the bond of the absolute with the particular and hence points man back to the reality of the lived concrete — to the immediacy of real meeting with the beings over against one.

Hereafter, however Buber may change his philosophy, he never forsakes his belief in a redemption which accepts all the evil of real life and transforms it into the good.

His own pet proof of «why there almost certainly is no God» (a proof in which he takes much evident pride) is one that a usually mild - spoken friend of mine (a friend who has devoted too much of his life to teaching undergraduates the basic rules of logic and the elementary language of philosophy) has described as «possibly the single most incompetent logical argument ever made for or against anything in the whole history of the human race.»

There is no answer as to what actually happened, but we do know that starting from there the church embarked on the far - reaching intellectual enterprise which is the building of a Christian theology, and philosophy of life, upon the foundation thus laid, and that is an unfinished story.

That led on to my reading Charles Hartshorne's first book The Philosophy and Psychology of Sensation, which really brought the emotive side of life and the cognitive side together.

I have already mentioned the proposal of the Freudian, Herbert Marcuse, for a panerotic philosophy of life in which eros, agape, and thanatos (death) will all be integrated in the one self - expression of the human spirit.

In the name of further revelation, the Bible is tailored to fit a typology in which two philosophies of life, the «Abel - type» and the «Cain - type,» struggle in cyclical battles throughout history, each struggle building upon the previous success of the Abel - type and so ascending toward a complete restoration of the individual, the family, the nation and the world.

The aspect of process philosophy to which I have most particularly drawn your attention is its concept of immanence, whereby it affirms an actual sense in which one entity is immanent in another; a sense in which the experiences of one individual «live on» in those of another, the subjectivity of these experiences passing from the former to the latter.

So much is this true that the total separation of faith and religion from life and culture became a cardinal principle of a new outlook, now called The Philosophy of Science, the doctrine of which is that nothing is valid in society, in community law, or in educational principle, unless it belongs to the experimental order and can be proven by the senses.

What perspectives and attitudes of confidence, patience and gentleness are permitted to our future Christian, and indeed imposed on him by all this, amidst the radical heterogeneity of philosophies and ideologies in which his life is set, has already really been indicated.

Following the awakening of her feminist consciousness, Salving found that process philosophy provided a conceptual framework within which to interpret the profound transformations taking place in her life.

For Whitehead, one of the major problems that has «poisoned» much if not all of modem philosophy subsequent to Descartes is this dualistic way in which it treats of the relation between mind and nature (or nature and life as he sometimes phrases it).

I might be ecelectic, but what makes me consistent is my belief is something that combines the belief of Scripture with that of Englightenment philosophy: nurturing life is goodness, simply, and helping others to see a model that thinking for ourselves can help heal the world of all past injustices - so that we all learn to WANT to be good... within reason and by our own choice...: you have a society like that, you'll have less injustices, less violence, less money - grubbing by people who hold themselves as representatives of «authority» -(which side are you on, by the way, if you see the world as so divided in such a bipolar reality...?)

Then there is wisdom, human wisdom, man's intelligent ordering of his life, the serious employment of right reason, the attempt to find the proper way of life, the whole enterprise that takes form in political action and personal morality, in social work and poetry, in economic management and the building of temples, in the constant improvement of justice by changing laws, in philosophy and technology, the manifold wisdom of man which is also inscribed in the wisdom of God and which may be an expression of this wisdom, the first of all God's works that rejoiced before him when he laid the foundations of the world (Proverbs 8:22 ff.).

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.

This «exception» seems to be the only one that has to be dealt with, if we leave out of account the fact that a thorough - going Vitalism, which after all is a doctrine quite commonly supported in Christian philosophy, would have to require a predicamental activity of God within the natural world and its history for the origin of life, too, and perhaps for certain definite categories of living things, unless of course such Vitalism were to hold that there has been «life» in the physical world from the beginning or that a special ratio seminalis of its own for life could have been created into the material world from the beginning.

There are millions of ideas and philosophies about life with all it's many facets which are good but there is only One Truth and as then as is now The Truth is being killed by every non believer in the whole world.

Gestalt therapy challenges the «aboutism» of endless intellectualizing (in theology and philosophy) concerning the «ultimate meaning of life» which so often becomes a substitute for the direct, enlivening experiencing of spiritual reality.

Philosophy, which was invented (as Horace Kallen pointed out many years ago) because humans wanted the security and constancy of an unshakable corpus of thought, now rises in the name of pragmatic relativism to slay the very needs that gave it life.

America needs a moral philosophy which is consistent with the individual's pursuit of his own life, happiness, and well - being.

A philosophy which is at the service of the enrichment of life dare not become obsessed with the problem of conclusive verification.16

His seminal contribution to process philosophy is commemorated in the twentieth volume of The Library of Living Philosophers, which is devoted to his thought (Hahn 1990).

Does myth express a timeless philosophy of human life, or is it a real event of salvation history (e.g. the event of the resurrection), an event to which faith knows itself to be related, and to which it bears witness in the language of mythology?