Sentences with phrase «social philosophy as»

Pfuetze's comment is not so much a criticism of Buber's social philosophy as a reminder of the difficulties which would attend the attempt to apply it in any large - scale industrial society, difficulties Buber himself would be the first to recognize.

Not exact matches

I am not sure what more I would add... That we need to develop utterly new moral, ethical and social philosophies that recognize human consciousness as embedded in a process of evolutionary ecology which is in turn embedded in a thermodynamic process.

Social media now gives everyone a front row seat at the event, so the new philosophy helps get the items right into the hands of customers as soon as they want it.

The feeling is that European politics are being run for the benefit of bankers, not the social democracy that Iceland imagined was the guiding philosophy — as indeed it was when...

As a Top Contributor in the Social Media Marketing Group one of the largest and most active groups, I have a certain philosophy about using LinkedIn groups for content marketing, which I outlined here http://bluedogscientific.com/2014/09/21/a-philosophy-for-linkedin/

4:32 The philosophy about business as a force for social change, being ethical, and that business can be profitable with social change business models.

Religion is not a sickness, but it can be used to further the goals of the sick just as a bomb, a social socio - political philosophy, or the media can.

The Enlightenment belief that logical thinking and education alone, without any consideration of other factors apart from ignorance such as the survival instinct and clinical cognitive dysfunction in the formation of behavior patterns, can solve all of our individual and social ills is the fundamental heresy of the Enlightenment philosophy.

Every people has its culture, whether primitive or advanced, and this culture is discerned in the folkways and moral standards, forms of family life, economic enterprises, laws and modes of dealing with lawbreakers, forms of recreation, religion, art, education, science, and philosophy that constitute the social aspects of human existence as contrasted with the bare biological fact of living.

We believe that His Gospel» as an essential foundation for any other social or political movement or philosophy» has the power to change us and change the world, so that we all may be the good, strong, capable, dignified, and faithful women that we aspire to be.

The works of Don Browning, John Cobb or Lewis Mudge are a lively introduction to contemporary psychology, social thought and philosophy, as well as an argument for their own constructive theological positions.

Broadly speaking, we may characterize the civic project of American Christianity as the attempt to harmonize Christianity and liberal order and to anchor American public philosophy in the substance of Protestant morality, Catholic social teaching, or some version of natural law that might qualify as public reason.

The content of the gospel as eternal salvation is either reduced to a social message to ameliorate the conditions of life in this world, or it is equated with the loftiest wisdom of philosophy and heroic examples of moral achievement.

This dual focus on reason and ethics similarly explains the close attention religious liberals have paid to the sciences — physics as a source for better cosmologies, and the biological and social sciences as a source for both ethics and philosophies of history.

The communitarian critique of liberalism, whatever one may think of it as philosophy, has succeeded in reminding liberals that liberalism does have social and cultural presuppositions, and that these must be attended to if liberalism is to survive.

The agreement between black power and neoclassical philosophies can, therefore, be symbolized by transforming the black power slogan — «Power to the People» — into a more neoclassical formulation — Creative Synthesis to the People; and, conversely, the philosophy of creative synthesis may be understood as a metaphysical affirmation of the social ethical imperative to empower the people.

Nathaniel Lawrence sees this interconnected social fabric of Whitehead» s philosophy of organism as forming the base for his beliefs about education (NES).

The public philosophy is the claim that the objective law of right, written into the nature of things, makes on citizens, as contrasted with the claims that the citizens make on the natural and social reality on which they depend.

The student is helped to acquire the aptitudes needed in order to do history or philosophy or a social science as aptitudes needed to inquire critically into the validity of Christian witness.

Perhaps the pressure of the guiding interest of theological inquiry will so shape theological engagement in history, philosophy, social sciences, etc., as to make the theological disciplines actual — that is, institutionalized in their own right.

In rejecting Allan Bloom's The Closing of the American Mind as yet another example of «that old - time [Platonic] Philosophy» which presupposes an objective foundation for an elitist social agenda, Rorty quite properly endorses Dewey's view of the need to develop literacy in all our citizens.

This comes out clearly in one of his latest statements about the therapeutic» function of philosophy as applied to social issues: «helping people get out from under outdated philosophical ideas, helping break the crust of convention.»

Stapledon lends most credence to the Marxists in social philosophy, if they recognize the spirituality which Stapledon sees as an essential aspect of their thought.

Rorty feels that philosophy should not be thought of as a foundation for education or politics; on the contrary, he insists that grounding social and political action on philosophical theories of human nature has done more harm than good.

Durkheim's concept of sociology is characterized by a marked emancipation from the tenets of Comte's philosophy of history as sociology (sociology as a method) and by a corresponding tendency toward construction of a typology of social groupings, in which he included religious communities.

It is understandable that the idealistic emphasis on the efficacy of spiritual motives and forces, ideas, and energies in the philosophy and history of the early nineteenth century led to a reaction which urged students of social life and development to concentrate on the opposite viewpoint according to which spiritual developments have to be regarded as products of material conditions (Feuerbach, Marx, Engels, against Hegel).

That Kierkegaard's thought is an important contribution to the debates over social and political philosophy is my firm belief, as against those who would dismiss such an idea with a wave of the hand and a chuckle.

As a final note, even if 50 or 100 years from now all armies have been abolished (or if they haven't), there will still be an ongoing debate between the advocates of differing social philosophies.

Such developments within academic disciplines are highly significant in a society in which the social sciences are viewed as instruments for the clarification, support and advancement of the government's philosophy and policies.

On the other hand, they serve the political, military and economic powers that be and operate as consultants to them as well as accepting invitations to generalize from scientific research to political and social philosophies — blinkered mandarins, speaking as if they were wise.

By glossing quickly over the dissimilarities between Catholic social teaching and American conservatism, however, he seems to minimize the distinctiveness of Catholic social teaching as a political philosophy in its own right.

But «a moral discussion is inconclusive and even trivial, if it leaves out the question of its application,» as Gregory Vlastos has said.13 In order to be as specific as possible about this approach to Christian social philosophy I shall outline in arbitrary fashion five general principles which I suggest can be supported by the evidence of human experience as being necessary guides to the conditions under which the Good Society can grow.

I was fortunate to stumble on his early work on the philosophy of social science when I was writing my dissertation (subsequently published as Character and the Christian Life).

(Although, as a life long student of history, social and political philosophy and jurisprudence, I must admit that I had long been enamored with the moral teachings of Jesus, and I suppose that I had always hoped that His Messianic claims were true.)

No other social institution, with the possible exception of philosophy, concerns itself as deeply with the matter of values as does religion.

Even though theology as a whole has not gone to these Hegelian lengths, from the very beginnings of Christian theology there has been a kind of social contract between philosophy and theology in virtue of their common concern for truth, and a very close association indeed between the Catholic traditions of theology and metaphysics.

John Paul IPs own writings did much to develop a new «personalist» vision of Catholic moral, spiritual and social teaching, although not perhaps a clear anthropology or philosophy of human nature as body and soul.

Neither Catholic speaker critiqued atheist philosophies and the dehumanising consequences they engender, the loss of freedom, hope and social cohesion, and the violence that often characterises not just Marxist atheism but humanist secularism, as in the French Revolution, for example.

It is also true with the process view that an entity's nature is determined primarily by its relation to other entities; indeed, the whole of Hartshorne's philosophy turns on the concept of reality as a social process.

Hume's assertion that our «religious phase» may have been the «inevitable» precondition or «vessel» of secular morality (it isn't clear whether he means naturally or historically inevitable) can't get the ethical humanist secularist around the more haunting question of whether the secular political project of mass ethical secularism is viable, much less sustainable — especially if that social order is not to be grounded in philosophy, and especially if the politics in question must, as apparently it must, be one grounded in rights to freedoms.

WORLD: Nothing if you include the study / formulations of philosophy and psychological benefits of religious ritual, along with other social sciences, as part of science... instead of classifying them as belonging to just a bunch of crazy loonies with no cause for their actions.

What is needed today, I believe, is the radical attempt to work Out a theological pattern for Christian faith which is in the main influenced by process - philosophy, while at the same time use is made of what we have been learning from the existentialist's insistence on engagement and decision, the understanding of history as involving genuine participation and social context, and the psychologist's awareness of the depths of human emotional, conational, and rational experience.

He wrote, «there is involved here the... profound choice between religion as a form of social behavior rationalized and directed by intelligence and religion as a philosophy in which the historical and social elements of an organized movement are to be ignored».

For this reason, Leo XIII styled his great encyclical on the importance of the philosophy of St Thomas Aquinas as a social encyclical.

In the late 1960s, what would become known as postmodern philosophy was making its first major marks» Derrida's Of Grammatology, Berger and Luckmann's The Social Construction of Reality, and Foucault's The Order of Things had all recently been published.

Mainline theology and social philosophy, on the other hand, allow for a concept of corporate or social morality as well as individual or personal morality.

Creation and the Bible can (and many Atheists think, should) be taught in schools, not as science, but as literature, social studies, or philosophy maybe.

For example, in «The Mystery of Israel» (in the version published in The Social and Political Philosophy of Jacques Maritain), Maritain wrote, as if with a smile of recognition on his own part:

In its admirable attempt to «create a «religiously informed public philosophy»» (as George Weigel's interlocutor posited), First Things should explicitly incorporate in its social mission the teaching of Pope John Paul II in Reconciliation and Penance: The radical cause of division between persons and within societies, institutions, and structures is sin.

Moreover, the analytical aspects of the history of religions must depend on psychology, anthropology, sociology, philosophy, philology, and hermeneutics in its study of various features of religions, such as scriptures, doctrines, cults, and social groupings.