In this dictum Descartes is inconsistent with
the subjectivism which dominates his thinking.
Following the dangerous reference to Antichrist, Luther said with a deep
subjectivism which frightened Spalatin: «Daily greater and greater help and support wells up in me by virtue of the authority of Holy Scripture.»
It is this prevalent relativism or
subjectivism which isolates each one in the myth, in the cold and lonely freedom, of «the autonomous self».
Descartes is offered as a case in point, being «inconsistent with
the subjectivism which dominates his thinking.»
Second, pragmatism, like all interest theories of ethics, has no way of escaping
the subjectivism which grounds all value ultimately on subjective feeling, nor is this any less the case because of the objective methods that pragmatism supports for the judgment of whether our actions will in fact produce the values that we think they will.
Not exact matches
Less elegantly, I'd describe Chudy's «trap of reflection» as the quicksand pit of a
subjectivism become self - absorption, from
which it's hard to extract oneself and answer the Master's call, «Come, follow me.»
The terms in
which Whitehead describes his divergence from Descartes are extremely suggestive: for it is his mathematical or functional conception of form that enables him to effect his «reform» of the Cartesian
subjectivism.
Still, like any philosophy, it has its dangers, the chief of
which is
subjectivism» the view,
which soon became prevalent, that there is nothing but subjective consciousness and that the world is but a construction or projection of the self.
This criticism reveals a total misunderstanding of Buber's philosophy of dialogue
which is, as we have seen, a narrow ridge between the abysses of objectivism on the one side and
subjectivism on the other.
Such a position may be less exciting than either the early empiricists» «objectivism» or the «
subjectivism»
which many readers found in Kuhn's first edition.
It is this «otherness» in its fascination and mystery
which requires protection against
subjectivism, propagandistic exploitation, projected self - understandings, and all the other ways we generally fail to hear and see the other in its otherness.
In the last few pages of the book he speaks frankly about the «serious crisis» suffered by concept of «Traditio», the «deep wound
which the Church is experiencing after Vatican II», owing to the refashioning of the understanding of Revelation from the conceptual, propositional approach of Vatican I and scholastic theology to the notion of Revelation as experience and encounter, leading to «a displacement of the dynamic aspect of revelation to the detriment of the noetic», «a gap between truth and love» and a «strong
subjectivism».
C. S. Lewis» recognition of a fact - value dichotomy within an argument against ethical
subjectivism in The Abolition of Man has no doubt contributed something to the frequency with
which «values» is used by both Catholics and Protestants who want to defend «traditional values.»
«4 Ford calls this Whitehead's «First Metaphysical Synthesis» and says that it is continuous with Whitehead's earlier philosophy of nature.5 But when Whitehead adds the concept of «temporal atomicity» (elementary events can not be subdivided into subevents
which are fully actual), this provokes a»...
subjectivism of actual occasions open to the real influence of possibility,» and»... generates an unexpected role for God as the antecedent limitation of this possibility.