Sentences with phrase «radical question of»

Nonetheless, the radical question of existence never systematically enters his metaphysics.

The critique of the youthful counterculture permeated social consciousness; there was a radical questioning of the foundations of our bureaucratic technocracy and a resistance to what was perceived as Underwood's emphasis on quantitative / verifiable methods.

Any radical questioning of current theological and disciplinary norms clearly implied such criticism.

Previous crises have been accompanied by radical questioning of existing political and economic orthodoxies.

Not exact matches

Beyond the fact that «advertising online» is a radical over-simplification of this complex proposition, misunderstanding and mixing the concepts of marketing and advertising, and often branding as well, will make any entrepreneur look inexperienced and can give investors and partners a reason to question your strategy.

As with many of her ex-husband's GoogleX projects, Wojcick's mission raises safety and privacy questions, while simultaneously offering up the possibility of radical, life - saving innovation.

If the information involves radical changes to the company such as downsizing, a reorganization of management or a merger — it's in the company's best interest to hold open forum conversations to clearly communicate the information and be readily available to answer questions.

Airbnb gets less press than Uber, but in some respects its even more radical: understanding how it works leads one to question many of the premises of modern society from hotels to regulations.

It's a radical shift for one of Bitcoin's biggest names, and will no doubt raise questions over Bitmain's long - term plans.

http://radicalpersonalfinance.com/ I was just listening to a recent episode of «Radical Personal Finance» podcast where the host and arebelspy from the MMM forums are discussing this exact question.

This is one of the problems that often hinders dialogue with radical atheists (not sure you are one, but you did answer a question I posed to people who believe God is a fantasy)-- rather than offer a defense they will attack in such a way as to obfuscate the purpose of the original discussion.

Even Barth, upon whom I have relied here, can not keep from saying that the discontinuity «is not a question of the destruction but of the radical renewal of the child - parent relationship.»

Once Christ's radical acceptance eased their resistance, he made them aware of their motivations and the reality of their sin through careful questions.

Questions also are raised about the identity of the church that plays such a major role in the Radical Orthodox account of history, about whether there is a doctrine of providence implicit in it, about the dismissal or ignoring of Protestantism, about the role of Jesus in its Christianity, about the role of Socrates in its Platonism, about its failure to engage with the challenge of modern scientific and technological developments, about how other faith traditions are related to this version of faith, and about whether this is a habitable orthodoxy for ordinary life.

It has freed men personally and intellectually to raise radical questions and to develop whole new disciplines of thought.

It is the need to get further light on this question which has led in the twentieth century to a radical rethinking of the nature of pastoral care.

This is not a question of going back to the fight for survival, to «nature red in tooth and claw,» but the appearance of something infinitely more radical and sinister.

Despite the efforts of the Modern Church People's Union and «Sea of Faith» conferences and other theologically radical groups, many questioning followers of Jesus have drifted away from church life, or at least from participation in the church's decision - making forums, thus allowing undue influence to more traditional positions.

The principal critics of practical theology therefore advocate a radical rejection of modern questions about reason and practice in favor of a discussion in which the most important questions about the meaning and validity of the Christian message are assumed, precisely so that the details can be intelligently debated.

In the first section three points will be discussed: First, the basic relationship between democracy and the Church, secondly a fundamental difference between applying the concept of democracy to secular society and applying it to the Church, and thirdly that despite this radical differ - ence the question about democracy in the Church may yet be posed.

It is more difficult because those who follow the radical response are at least asking the right questions, and sometimes the rest of us don't even question.

We may go beyond the traditional theories of atonement and ask a radical question: «What account would be given of atonement if we were to interpret it from the standpoint of the most realistic analogies we know to human love when it deals with broken relationships and the consequent suffering?»

This is the question whether what happened at the first Easter was an objective event in the external world or whether it was simply a change of mind, radical and dramatic but not necessarily sudden, on the part of the disciples.

Ironically, since the time Wiebe began his crusade the kind of intellectual agenda that worries him most — calling into question the very canons of objective science — has entered the academic scene not through theologians but through postmodern philosophy and radical forms of cultural criticism.

Radical questioning was the order of the day in every domain of thought, including religion.

but the fact that you are asking that question DOES mean you are actually hearing the radical nature of grace in comparison with the self - salvation of religion.

Although the formulation of the question was not always precise, the everyday experience of black suffering, arising from black people's encounter with the sociopolitical structures controlled by whites, created in my consciousness a radical conflict between the claims of faith on the one hand and the reality of the world on the other.

The experience of the survivors of Vietnam was not as radical; humankind may not have been in question, but the meaning of one's own possible death and the actual death of one's friends and enemies was in question.

Further, I question the adequacy of thinking of any present state as only present, for the present moment is never a mere mathematical point but (as the radical empiricists and phenomenologists have argued) is rather «thick» with past and future.

So the evolution of the Church's understanding of the gospel over the centuries is not a matter of «paradigm shifts,» or ruptures, or radical breaks and new beginnings; it's a question of what theologians call the development of doctrine.

One might say that just as nuclear war has made of the whole planet a potential battlefield, thus raising new questions about war itself, so, too, has modern advertising made of the whole planet an actual constant marketplace, thus provoking radical changes in the practice and theory of human intercourse.

But a more radical party is raising fundamental questions about the historically conditioned character of the Scriptures.

The programs of many church schools would receive radical revision if these questions were asked and answered with action.

Therefore I wish to raise again the question in this final section as to whether Altizer, despite his rejection of Buddhism as definitely different from and lesser than Christianity, has not in the final analysis come full circle and embraced a Buddhist type of radical immanentalism.

They had, it seemed, promoted a posture of radical self - examination about some things — usually very personal patterns of behavior — but they refused to extend their questions to systemic and institutional matters.

One of the reasons for this radical questioning is that the very way in which we perceive reality has been changing.

But he used these materials to raise a question about the work of the Niebuhrian generation that was just as radical as Altizer's.

By shifting attention from Enlightenment questions of credibility to postmodern questions of practical effect, radical theology has accomplished a great deal.

Sometimes the questions are staged or inept, as so often in the Fourth Gospel, but there is a realism about most of the situations in which «radical personal challenge and encounter are primary.»

This leads some men to pick and choose among the myths, retaining those which are not too impossible and rejecting others, but this procedure fails to get at the root of the matter, for the radical question is whether the truth of the New Testament can exist outside its outmoded mythological picture of the world.

The most radical Christologies dispense altogether with the question of God.

-- contained the seeds of its destruction in the very phrasing: Only by presupposing a community of language believers, Wittgenstein argued, could this question about radical oneness make sense.»

Free will doesn't answer the question since if your god was concerned with that, then why the radical chance of its modus operandi from the supposed personal appearances of these gods to none at all?

The idea of a congregation not being coerced, pressured, or enticed to follow lock - step into their pastors» «vision» for them, even if they disagree or question it, is a radical one.

With this in mind Nietzsche thus begins his radical critique of reason by asking one simple question: what is truth?

This question of impact is one that established Shari`a authorities have asked of every resistance or radical movement over the last 20 years.

In the words of Walter Johnson, written twenty years ago, «To refuse to pursue the question of the radical change effected in our situation by the hearing of this word is to be ethically irresponsible.»

Thus is posed in radical terms the question of the real causality of our freedom, the very same freedom which the Practical Reason postulated at the end of its Dialectic.

This raises the question — and it shows how radical Bultmann is that he is prepared to face it — as to what happens to this understanding of human life once it has been created.

Just as in Bultmann's analysis the questions of belief and truth that theology now faces can be adequately answered only by way of radical demythologizing and existentialist interpretation, so it is now clear to me that what is required if theology is to deal satisfactorily with the issues of action and justice (which for many persons are even more urgent) is a theological method comprising thoroughgoing de-ideologizing and political interpretation.