Sentences with phrase «radical sense of»

Compared to Goldeneye, the game didn't sell nearly as many copies as Goldeneye had and this gave Free Radical a sense of failure.

Instead, in a radical sense of the term, faith means an adventurous and exploratory rather than a strictly dogmatic posture.

But this is not becoming in the more radical sense of «coming into being,» for the satisfaction is always in being.

Should we be filled with such a radical sense of Catholic identity that we simply ignore state mandates?

Not exact matches

Between late 2016 and early 2017, Bentham's team put together four scenarios to try to help make sense of how Shell might navigate the radical uncertainty.

Ideas to make your company more friendly to a broader range of talent can appear «radical» at first, but given a little thought, they turn out to be just good sense.

It's really true these are radical (in the sense of getting to the root...) issues.

They were seduced, not by feminism» which the pope approves of, in the sense of the right of women not to be discriminated against» but by radical feminism.

Just brilliant and in total agreement with the leading philosopher / political theorist of the 20th Century, Eric Voegelin, who opposed pathological ideologies (Socialism, National Socialism, Communism, Fascism), though I doubt he considered «localism and traditionalism,» at least in the FPR «sense,» to be radical pathologies.

Readers with a sense of history may remember when such «radical religious thought» was radical.

Of the radicals he says, «Their loss of patience was the result of perfectly justified, wholly sincere moral indignation — moral indignation which, the New Left rightly sensed, we reformists were too tired and too battered to feel.&raquOf the radicals he says, «Their loss of patience was the result of perfectly justified, wholly sincere moral indignation — moral indignation which, the New Left rightly sensed, we reformists were too tired and too battered to feel.&raquof patience was the result of perfectly justified, wholly sincere moral indignation — moral indignation which, the New Left rightly sensed, we reformists were too tired and too battered to feel.&raquof perfectly justified, wholly sincere moral indignation — moral indignation which, the New Left rightly sensed, we reformists were too tired and too battered to feel.»

Other things are thrown in too, like a sense of meaning and purpose, finding the truth, being prepared for the end, radical service, self - development, you name it.

I have called this the coup de culture, in which Judeo / Christian moral philosphy (which is different from religious faith), the once generally accepted value system of the West is being supplanted by a (roughly) utilitarian / hedonistic (not in the sensual sense) / scientism - radical environmentalism view of life.

The first danger is that, with its strong appeal to the sense of the dramatic and the romantic, the radical response may attract individuals who see the world in black and white, who may then see themselves as «holier than thou» because they make do without new furniture or red meat or homogenized peanut butter.

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

A second danger is inherent in one of the strategies commonly used in the radical response: living in community in the sense of shared or communal living.

Ours is a situation that is peculiarly open to the vision of the most radical of all modern Christian visionaries, William Blake, for no poet or seer before him had so profoundly sensed the cataclysmic collapse of the cosmos created by Western man.

The present book, subtitled «How Dying Populations and Immigrant Invasions Imperil Our Country and Civilization,» is a thesaurus of quotations from people on the variegated left who, whether they mean it or are just playing radical games, have declared war on our country, Western civilization, and common sense.

Circa late 1969, the Airplane seems to sense that the generalized radical community needs some encouragement, a pep rally of sorts to get them past all the spirit - draining confusions that had been piling up, and all the minor divisions radicals had made between one another in the course of late -»60s intensity, you know, naturalist communalists v. wired hipsters, pacifists v. biker gangs, Hare Krishnas v. Shamans, old - school SDS - ers v. the new Weathermen - types, angry feminists v. «Ramblin» Man» swingers, Black Panthers v. white hippies, Maoists v. anarchists, health - foodies v. druggies, etc., etc., and to focus instead on the big divide between all of them and the Establishment.

The categorical imperative to «treat humanity, whether in thine own person or in that of any other, in every case as an end withal, never as means only» (46) was, for Kant, the «universal law of nature» (38) and his understanding of it is the most radical conception of natural law in its modern sense.

But we are also, and simultaneously, an act of pratitya - samutpada, or dependent origination, and this in the radical sense identified above.

In a sense, the theology of Christian Science takes with radical seriousness the classic Christian doctrine of sin and what the change «from sin to holiness» must include.

However, Augustine had some extremely valid insights into the Pauline insistence on our radical dependence on grace, and unlike most of his Catholic predecessors Augustine caught something of the Pauline sense that everything is finally held in the electing hand of God: «For God has consigned all men to disobedience, that he may have mercy upon all» (Rom.

But as we understand Whitehead, the passage from the indeterminacy of the initial phases of concrescence, through the intermediate phases to the final phase, satisfaction, is a process which concretizes or actualizes the occasion itself, and the occasion is not actual until the process is complete.9 If so, the indeterminacy of the earlier phases of concrescence is a radical or absolute indeterminacy inconsistent with the passage of time, for there is nothing as yet actual for which time could pass; thus, concrescence is a process in a metaphorical or figurative sense, and this is why Whitehead associates concrescence with creativity, calling creativity the Category of the Ultimate, meaning that though it is used to explain all else, it is not explicable.

Actually Brehvik does not consider himself a christian in his words, «in the strictest sense», so the first part of your point is moot... Secondly I think a fairer statement would be that not «all» muslims are violent extremists, as many who don't live in western countries are, as their book does instruct them to kill any and all who do not procalim allah as the one god and mohammed as his prophet... As far as having extreme passion for one's beliefs, if someone was truly to be an «extreme» christian that person would be completely loving as this was Jesus» command to love both God and everyone... to take that to the extreme would mean «extreme» loving, like the radical kind of love that caused Jesus to endure the cross for the sins of us all... includinig the man who committed this atrocity and yes any and all of the muslim's who have committed similar things.

This first element in Whitehead's response to radical relativism is therefore supportive of the second element, which is the focus on those presuppositions of practice that do indeed seem to be culture - free in the sense of being common to all people.

In his more recent writings, he even attempts to combine an ironic sense of the radical contingency of our language, desires, and beliefs, with a strong commitment to liberal political values, such as the need to fight against pain and suffering and the importance of achieving solidarity as members of a community.

Much as he criticized radical empiricism and its sterile, truncated rationalism, he was himself too much of a rationalist in the classic, Aristotelian sense to countenance esoteric or occult mysticism and the depreciation of reason.

But whatever he may have intended, the cardinal can not have meant that Amoris Laetitia is a «paradigm shift» in the sense of a radical break with previous Catholic understandings.

It is not the fruitfulness of marriage that he draws upon, not the possibility of procreation, but, in Audet's words, «an aspect which is in a sense much more radical, and which is more specifically human, namely that of love.

Even though the term «autonomy» is usually taken in its Kantian sense (where moral law is self - legislation), the foundational autonomy of which I am now speaking is far more radical.

On the present occasion, a journal issue devoted to exhibiting the implications for theology of post-Whiteheadian metaphysics, it is my function to point out that post-Whiteheadian metaphysics, in one of its developments, points towards a radical theology in the sense made popular by the Death of God movement.

Since Zen Buddhism does not believe in god in any recognizably Christian sense, and since, for radical (Christian) theology, the Christian God is «dead,» a comparison of the two suggests itself.

In the last chapter, the connection of the radical demand for love with the primacy of grace and the sense of original sin was discussed.

When the gods were understood either mythically or in visual images, they could be understood as powerful forces in the production of the universe, but not in a radical sense as creators.

When considered in light of the substantive moral basis of democratic governance, Roe v. Wade and similar decisions stand out as «undemocratic» in a far more radical sense than the one Justice Scalia has in mind.

The death - of - God theologians are not at all radical in this sense, since their starting point would seem to be the rejection of biblical belief in the living, eternal 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.»

Modern philosophy has separated mind from nature in such a radical and fundamental sense that philosophy subsequent to and including the modern era has been unable to make sense of the relation between the two.

The radical contingencies are what inspire a sense of awe and wonder: the fact that I exist at all, and the further fact that I am who I am; a «miraculous» recovery by someone who was given no chance to live; a sudden break in a stormy sky where the sun bursts through.

The focus on sense - data developed through the Cartesian program of finding a basis in clear and distinct ideas from which to demonstrate the existence of the physical world, thereby providing a conclusive answer to radical skepticism.

The sense of upheaval, of radical change and of the need for a new mode in theology was acute in 1965.

What is effected, namely the possession of being, 14 here in the most radical sense qualifies the subject himself that is affected.

«Where these movements differ from the ones identified by Shinn and Symanowski is in their sobriety about the future, their acknowledgment of radical opposition, their limited immediate expectations, and even their sense of historical horror.

In this sense modern music is the product of a radical tentativeness become audible.

She says that radical feminism has carried this sense of powerlessness to extremes, suggesting that women have «always been crushed and stymied in their aspirations, as if historically women didn't exercise any agency in the way in which they fill out the vocations available to them.»

The inactivity of radical Christianity is not the inactivity of those who call evil good; it is the inaction of those who do not judge their neighbors because they can not fool themselves into a sense of superior righteousness.

And the totem becomes a symbolic medium through which mystery is disclosed, though perhaps not in the sense of the radical other - ness that we discern in the axial and post-axial religious traditions.

James advocated, consequently, not merely an empiricism, but a radical empiricism — a thorough or root empiricism including not only the five senses but a sense of what is interesting, a «dumb sense,» a «seeing and feeling of the total push and pressure of the cosmos» (PRAG 9).

Only if there had been a strong sense of tension between Christianity and the integrative American culture — a tension that was embryonically suggested by neo-orthodoxy but never substantially applied to challenge the idea of a culturally integrative science — might there have been a search for radical alternatives.