Contemporary methodology consists precisely in the combination and interaction of objective analysis and existential openness, i.e
it seeks historical understanding precisely in the simultaneous interaction of phenomenological objectivity and existential «objectivity»
Not exact matches
I
understand the «reformed subjectivist principle» as both naturalizing the human /
historical and humanizing the natural — or perhaps better, as
seeking an ontological system midway between them and able to account for both.
This history of the proclamation is the object of
historical research in the New Testament which we
seek, and which is the only legitimate object of such
historical research according to the New Testament's
understanding of itself.»
In short, Culture and Abortion is addressed to the committed pro-lifer who
seeks to
understand more about the social,
historical, political and literary influences on the «barbarity of abortion».
And the
understanding it
seeks must be discovered in conjunction with the most enlightened perception of reality available to it in a particular
historical epoch.
But these findings are valuable in precisely those areas which most concern us if we
seek the some sort of
understanding of the
historical Jesus as we have come to have of man in general — an
understanding or image succinctly expressed in Dr. Dillistone's lecture: «This image is a «dynamic, temporal one that sees man as first of all an agent, a self,» who stands self - revealed only in the midst of the density of temporal decisions.»
Others still, forced to acknowledge what is undoubtedly the fact, that the Gospels, every one of them and in every part of each, bear some trace of the community's response to and
understanding of Jesus,
seek rather feverishly to recover an irreducible minimum of objective
historical fact by methods of literary and
historical criticism applied with varying degrees of expertness.
But evangelicals are included in the «others»; no less than liberals they
seek to
understand Scripture according to the particular
historical contexts in which biblical texts were written ¯ with the one difference being that they consider themselves bound to receive what they conclude the text to say as authoritative rather than open to improvement.
Devotion to «the Hebraic mentality,» schemes of Heilsgeschichte, and certain forms of the quest of the
historical Jesus, leap over the problem of translation by
seeking to make a past
understanding normative in its own terms.
In all of this it was
understood that religion was an activity in process, as social groups
sought to achieve more productive adjustment to the factors of the natural and social environment which carry their culture through
historical development.
To speak so does, I think, demand a high measure of participation in its story, and an effort to
understand it first in its own terms — to grasp the Old Testament's own fundamental assertion that its story from beginning to end is the account of the
historical action of God
seeking the reconciliation of man and God, the human and the divine, the creature and the Creator.
To be true to the Incarnational Principle expressed by Pius XII we must
seek to
understand the meaning of the texts in their
historical, cultural context.
Thus, we come to the unbridgeable gap between the New Testament theologian and the theistic existentialist, and we find that it is an old issue returning in a new form: is the
historical Jesus necessarily anything more than an example we
seek to imitate in his worship of the Father (Harnack) or in his breakthrough to true existential self -
understanding (Jaspers)?
Then, in addition, he took the post-Diltheyan, modern, existentialist historiography which
seeks to mediate an encounter with the past at the level of self -
understanding, and approached the
historical Jesus and his message in this way.
The first panel, on the Preludes and Explanations of the revolution,
sought to
understand the outbreak of the first uprising of 25 January 2011 and to place it in the
historical context of decades of anti-regime popular mobilisation in Egypt.
To that end, we can also share index
historical performance data and analysis on that performance as a further guide to those
seeking a better
understanding of ETFs.
We
seek an artist with a broad knowledge of
historical and contemporary art practices, as well as a thorough
understanding of technical, critical, and theoretical issues of the media.
The J. Paul Getty Museum
seeks to inspire curiosity about, and enjoyment and
understanding of, the visual arts by collecting, conserving, exhibiting and interpreting works of art of outstanding quality and
historical importance.
Seeking to better
understand historical changes in flooding, Do et al. (2017) analyzed records of maximum daily streamflow from 3558 locations to develop «the most comprehensive observation - based record of... streamflow at the global scale currently available.»
It
seeks to promote an
understanding of the world energy agenda and the evolution of priorities on a
historical and geographical basis.
I take this to mean that climate models are not predictive mechanisms but
seek to further our
understanding of the climate system using real
historical data.
Paul Maddison, the Canadian High Commissioner to Australia and one of the event's organisers, asked: «How do we get our federal governments, our state and provincial governments to really and sincerely and genuinely
seek to
understand the cultural, the
historical and traditional stories which really are at the heart of our Indigenous communities?
To
understand contemporary health promotion, we must
seek to
understand its
historical basis in colonisation and silencing Indigenous voices.
Evolutionary - minded scholars
seek to
understand the
historical and adaptive bases of paternal behaviour and child development, including with respect to other animals.