Sentences with phrase «rationalism which»

Hanvey and colleagues are championing represents, they claim, «a significant and hard won movement from scholastic rationalism which for all its virtues of clarity, precision and structure, was difficult to translate into the culture of modernity.»

The problem is that the leading practitioners of these voguish arts operate precisely within that same ideology of rationalism which possesses academic culture.

The reduction of the traditional concept of human nature was at the heart of the nominalist rationalism which characterised the Enlightenment, with roots at least as far back as the Reformation's exaltation of the individual and of fideism.

Scientific rationalism which makes «objectivity,» quantifiable knowledge the only real spiritual authority, feeds mass - mindedness.

His world view was derived from nineteenth - century scientific rationalism which made reason his god.

This was associated with a rationalism which penetrated the Church itself.

Not exact matches

While Nothingness as ever being a tempered rationalism, all materialized issuances are but sublimations of Nothingness's yearnings to bring forth that which is materially contrived.

Chesterton liked to talk about it as the difference between rationalism and reason, by which he meant common sense.

But there was also a different problem with the notion of experience which could have pushed Hartshorne in the direction of «untamed» rationalism.

In this article I will argue that Hartshorne accepted rationalism in its extreme form because of methodological problems which an appeal to broadly conceived experience can cause for an advocate of the universalistic ideal of knowledge.

This is ironic given that Nash located himself in a Platonic - Augustinian stream of rationalism, which was the very stream that provided the background to Christian mysticism.

Lest any reader should suppose that he finally abandoned his rationalism in his attempt to state the relations of God and the world, Whitehead states immediately preceding this passage that» in each antithesis there is a shift of meaning which converts the opposition into a contrast.»

The Commission realized that western culture and science could not destroy the traditional idols but has also introduced into India new gods like Rationalism, Scientism, Individualism and Materialism which had no sense of the sacredness of human persons and was converting technology into a force for exploitation of the industrial workers and dehumanization of peoples» lives in the cities of India.

The point modernist rationalism has to establish, or assume, is that a common secular rationality exists which is capable in principle of resolving the issues that actually divide people.

After passing through an era dominated by rationalism, Western culture is experiencing an explosion of religious mysticism — a manifestation of the human spirit's seeking to transcend the confines of the single - storied universe into which it has locked itself since the Enlightenment.

In spite of all its progress in historical perception, it really remained more foreign to him than was the rationalism of the 18th or early 19th century, which was drawn close to him by virtue of its enthusiastic faith in the advancing moral progress of mankind [from the translation by Henry Clark, Ethical Mysticism, pp. 198 f.].

Consider the modern movement in architecture and urban planning, which, in its rationalism and functionalism, has left cities and public spaces very unbeautiful indeed.

This is one way in which rationalism and empiricism are in harmony rather than conflict.

Some of the readings are little gems: Justin Moser's 1772 warning about the dangers associated with «Diminished Disgrace of Whores and Their Children in Our day»; T. E. Hulme's «Essays on War» (1916), which respond to Bertrand Russell's arguments for pacifism; and Winston Churchill's «Speech on Rebuilding the House of Commons» (1943), a remarkable critique of «rationalism in politics» by a Burkean - minded statesman.

His balance on this matter of an integral exegesis is so important while we are faced with both a rationalism and a post-modern spiritualism which both denude the true meaning of Scripture.

«Holloway suggests that the concept of environment is a helpful way in which to preserve the relevance of the subject without losing its realistic objectivity because a subject is inherently related to its environment whilst at the same time distinct from it... We would propose it as a sort of medium between... (the fairly uncritical) adoption of the post-modern subject and... «scholastic rationalism»... If then we further understand the human person as being within a personal environment, that of the living God... We can affrm that human nature is intrinsically ordered to God» (page 4).

The corrective I would like to urge upon Schubert Ogden, then, is not that he abandon his method of process theology based upon analogical thinking, but that he consider some means by which he might avoid the inevitable drift of such thinking toward a closed rationalism, in which only man and his formulations speak forth.

If attentions are turned to pumping a dry well like this Rationalism vs. Religion false dilemma, no matter which way it's flipped, ahem, then people will clump into opposing camps and the jabs, barbs or slams of one sort or another increase.

The romanticism which was a reaction against cold rationalism did not always work a return to the Christian faith.

Postmodernism challenges modernism which can be said to have begun with seventeenth - century mechanism, petrified with eighteenth - century rationalism, nineteenth - century positivism and twentieth - century nihilism.

One rather begins with the Creator and the order of creation («Nature and Nature's God»)- in the case of the Founders, the biblical God, even if for Jefferson and a few others attenuated by Enlightenment rationalism - from which understanding certain truths are established as self - evident.

Nevertheless, if we look on man's whole mental life as it exists, on the life of men that lies in them apart from their learning and science, and that they inwardly and privately follow, we have to confess that the part of it of which rationalism can give an account is relatively superficial.

Whitehead's type of rationalism takes a middle course which corrects the false method of Descartes and which is easily reconciled with the pragmatic point of view.

Rationalism and mysticism are not enemies but two sides of experience which reinforce one another.

It also, we believe, avoids the dangers of pantheism, rationalism and modernism, which are common errors of most attempts to reconcile science and Christianity.

-- to the sacred and to the sacredness of life: In the West, rationalism, deism and naturalism have led to a humanism without God and to a form of atheism which does not exist in non-Western cultures.

They brought a strong element of rationalism into theology which contrasted strongly with pietism.

-- to a sound anthropology: Postmodernity reacts against modern paradigms such as power and against the primacy long given to reason over the conscience and the heart, which has led to rationalism, a Western abuse.

Religion, according to Jung, can help us balance the overpowering influence of objective «reason» and external reality by keeping us in touch with the rich, nonrational side of reality, and giving us a point of reference that transcends society and all the statistical generalizations on which scientific rationalism focuses.

Frankfort also is conscious that he is innovating, and he states the point almost in the terms of my present argument: «Erman... gave... a masterly but patronizing account of weird myth, doctrines, and usages, while the peculiarly religious values which these contained remained hidden from his lucid rationalism....

Sweden was the scene of a surge of revivals which moved away from the cold rationalism of the Enlightenment and the chronic alcoholism that gave to the fore part of the century the designation «the brandy age.»

In the course of time American cultural experience, coupled with the influence of pietism, revivalism, and rationalism, resulted in the principle of religious liberty, which enabled Americans of diverse confessional backgrounds to live together in relative peace.

In his essay of 1957 «The Onto - Theological Constitution of Metaphysics,» he even argued that his own refusal to think of God in received philosophical terms perhaps made room for the truly «divine God» — the God before whom one could sing and dance, to whom one could make offerings and pray — to show himself anew, outside the determinations to which Cartesian rationalism would confine him.)

To his mind, our age is simply the age of technology, which is to say that our reasoning is simply a narrow and calculative rationalism that sees the world about us not as the home in which we dwell, where we might keep ourselves near to being's mystery and respond to it; rather, the world for us now is mere mechanism, as well as a «standing reserve» of material resources awaiting exploitation in the projects of the human will.

An essay would follow, tentatively titled The System, which was never written and may actually have been something of an anti-system, since Camus distrusted systematic rationalism.

The rationalism of the Enlightenment was followed by romanticism, in which the doctrine of religio naturalis was again foremost.

As is clear even in outline, Camus's plan was to face the existential abyss and pursue what might still be won for human life even where reason (which is to say, productions like the large continental philosophical constructs of French and German rationalism) and God were no longer available.

And this has been especially the case through the period of rationalism and the Enlightenment up to the modern day, during which we have seen the birth of critical studies and the historical - critical method.

He describes anew the contradiction at the heart of that «tolerance» which is built upon relativist rationalism:

But Underwood found his spiritual authority more in the academic ideology of rationalism than in the dark mystery of a crucified Messiah; his final vision is a rather flat social idealism in which the academic world is adulated.

As Pope Benedict has brought out, it is this very abstract, non-relational view of intelligibility, which is at the heart of the rationalism of Ruse and many others.

Because of a traditional Dutch rationalism (which can be conservative as well as liberal), it has never made the headway in the Reformed churches that it has in some others, though there are some RCA congregations in which the charismatic movement has proved to be divisive.

This recusal underlines the most obvious contradiction about Richard Dawkins and the cultural war in which he has so much to contribute: You can be the world's greatest apostle of scientific rationalism, but if you come across as a rottweiler, Darwin's or anybody else's, when you enter that marketplace, it's very hard to make the sale.

It is a reaction against more traditional philosophies, such as rationalism and empiricism, which sought to discover an ultimate order in metaphysical principles or in the structure of the observed world.

This type of civilization depends upon a scientific and empirical rationalism, which is not constrained, as in the pre-modern world, by spiritual, religious or mythological values.