Sentences with phrase «philosophy of modern»

Jeroen van Dongen of the Institute for History and Foundations of Science at Utrecht University in Holland, writing in a recent edition of the journal, «Studies in History and Philosophy of Modern Physics,» describes the effectiveness of the movement that grew up to oppose Einstein's theory.

Parker, W. S. (2010) «Predicting weather and climate: Uncertainty, ensembles and probability», Studies in History and Philosophy of Science Part B - Studies in History and Philosophy of Modern Physics.

The exhibition as a whole is visually stunning, but after spending time with the works, the viewer understands the artist's critical philosophy of the modern world.

Professor Amirkhani obtained her PhD in the History and Philosophy of Modern European Art at the University of Kent in the United Kingdom in 2015, and has published articles and catalogue essays on a diverse range of material including: the British conceptual art group Art & Language; the Serbian art activists Grupa Spomenik; and contemporary art from Iran.

The same design philosophy of modern meets retro continues on the inside.

The social unrest of the late 1960s, leading up to the oil crisis of 1973, were central to the development of the «back to nature» philosophy of the modern environmental movement.

Jacques Monod, Chance and necessity: An Essay on the Natural Philosophy of Modern Biology (New York: Vintage Books, 1972), 26.

But it confuses «can not» with «has not yet been grasped in the current state of our knowledge», often through an unwitting empathy with atheistic, reductionist philosophy of modern science.

The most this period could have done was to buy time for a fuller and better synthesis to be worked out between Catholic theology, and what is either well proven, or at least intrinsically probable in the philosophy of modern science, and the culture built upon it.

Political Philosophy of Modern Shinto, pp. 286 - 292.

The various philosophies of modern culture fail to take the whole self or its full environment into account.

I am convinced that if such programmes are augmented by the vision presented by the Theology of the Body such as that put forward in «Called to Love» by Carl Anderson and Father Jose Granados, then Catholic children will not only be better able to resist the false attractions of the Culture of Death and the nihilistic philosophies of modern youth culture, they will also go on to live more complete and happier lives.

Not exact matches

It is tempting sometimes to read the whole history of modern continental philosophy as a cautionary fable regarding this divorce of reason from faith.

If you were truly reasonable, you would read the best examples of Christian philosophy - whether Aquinas (from the classical period) or modern writers such as Ravi Zacharias, R.C. Sproul, or even a popularizer like C.S. Lewis.

But if in key respects his philosophy is conservative, his views still bear unmistakable traces of his earlier Marxism — which is perhaps why he has provoked critical comment from neoconservatives (who tend to be more open than paleoconservatives to what MacIntyre calls the «central features of the modern economic order»).

If they would get rid of the term «10 Commandments» and call them say «Good Advice for God fearing Men and and women» or «a philosophy for modern living», they wouldn't be stigmatized as they are.

In the twentieth century, death - of - God theologies presumed that modern science and philosophy make traditional concepts of God untenable.

The modern religions are just a re-boot of age old philosophies of previous cultures.

On the one hand you have challenge, Socrates, things becoming harder; on the other, modern philosophy and the hunt for easily consumed theories of truth.

@Let Us Prey You wrote: «The concept of «truth» has been debated since the inception of modern religious philosophy.»

The latter half of the contention, but not the former, is in tune with modern belief; the former, but not the latter, was in tune with ancient belief: that both are valid and inseparable is the hypothesis of a philosophy that tries for a stand beyond the quarrel of the ancients and the moderns.»

After his conversion through prayer and the reading of Scripture, he aimed his quill at the foundations of modern philosophy and became, in many senses, the Johann Sebastian Bach of philosophy: «a true pan of harmony and discord, light and darkness, spiritualism and materialism» (as Schelling so perceptively called him).

The concept of «truth» has been debated since the inception of modern religious philosophy.

Contra the foundations of modern philosophy, Hamann writes: «Not Cogito; ergo sum, but vice versa, and more Hebraic: Est; ergo sum.»

Or Russell Hittinger's path - breaking «Two Thomisms, Two Modernities»: «The past century and a half of papal teaching on modern times often seems a tangle: any number of different strands — theology, Thomistic philosophy, social theory, economics — all snarled together.

Although the university provided the setting for some of the most enduring theology of the medieval and Reformation eras, and though the philosophy of religion in the modern period emerged under similar auspices, the recent development of departments of religious studies in secular universities represents a unique phenomenon that has profound implications for 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.

In her classic 1958 essay, «Modern Moral Philosophy,» she urged her contemporaries to stop working with the concept of «moral obligation.»

He recognized the philosophic necessity for a universal substance, and in the philosophy of organism creativity plays this role He explained» «Creativity» is another rendering of the Aristotelian «matter» and of the modern «neutral stuff.»

The past century and a half of papal teaching on modern times often seems a tangle: any number of different strands — theology, Thomistic philosophy, social theory, economics — all snarled together.

While no small number of writers have examined and analyzed Mendelssohn's philosophy of Judaism and situated it within the history of modern Jewish thought, Michah Gottlieb is the first in some time to argue that his «thought remains an option worthy of consideration.»

Philosophy continues, it is said, only as a meta - narrative for modern science and contains no positive knowledge of its own.

But even the people who downplay his significance as an agent of historical change acknowledge the pathbreaking character of his writings, and just about everyone grants that he was the founder of modern Jewish philosophy.

The Bible has helped shape western philosophy and provided the basis for many of modern history's most pivotal moments.

At any rate, Deleuze himself invites the comparison, referring to Process and Reality as «one of the greatest books of modern philosophy,» and linking his own use of «descriptive notions» to that deployment of «empirico - ideal notions [which] we find in Whitehead» (cf. D&R 284).

Thus far I am simply locating Whitehead in one tradition of modern philosophy.

The development of a new philosophy of science which radically questions the earlier mechanical - materialistic world - view within which classical modern science worked and also the search for a new philosophy of technological development and struggle for social justice which takes seriously the concern for ecological justice, are very much part of the contemporary situation.

I will not rehearse the history of modern philosophy in which the Cartesian notion of substance became more and more difficult to maintain.

In quite different ways, the names of Hume and Hegel suggest some of these reasons to those familiar with the history of modern philosophy.

Such a mentality, ignorant of sociology, of economics, of psychology, of physics, of biology, is intolerable to young and virile minds trained in the tradition of the modern sciences, and the philosophies of existentialism that derive from them.

When however to the legacy of criticisms ancient and near - modern there is added the firm acceptance of evolutionary philosophies of materialism or idealism contradictory in trend to Christian teaching, then every new difficulty, every fresh confusion of unabsorbed knowledge, every apparent retreat of conscious mind before reflex conditioned action, is taken as a new refutation of traditional Christian belief.

Modern economics initially developed as political economy, indeed, as a branch of moral philosophy.

However debased Hawking's understanding of basic philosophy, it has been encouraged by the lack of real engagement with modern science by Catholic theologians.

There is a special need to return to the concept of «form», which has been absent from modern philosophy from Descartes.

This is in sharp contrast to the modern «lay» perception of theology (and philosophy).

One of the most interesting areas of modern philosophy is the philosophy of the mind.

As a matter of fact it has not been discovered without the aid of the New Testament, for modern philosophy is indebted both to it and to Luther and to Kierkegaard.

One of the 20th century's greatest historians of Christian philosophy long ago suggested that it is time that the Church consider an ambitious approach to the challenge of modern science.

That exercise is absurd given Platonic metaphysics, but then again, modern philosophy and theology alike have been one long attempt to overcome some of the limits of Platonism.

Timeless affirmations of Barthian theology and transcendental questions of modern philosophy dominated theology and ethics, while pastoral studies fostered the professional competences of the counselor.