Sentences with phrase «such dualism»

Where his early work simply collided high and low, black and white, sacred and profane, art and shit, Ofili now makes more commanding, syncretic images — of the raising of Lazarus, or couples boogying on intricately patterned dance floors — that reject such dualism and thrill to mixing, creolisation, and promiscuity.

But this encyclical is especially concerned with what such dualism does to relations between one person and another.

Such dualism is methodically excluded by phenomenological description.

An absolute phenomenism, not believing such a dualism to be ultimate, may possibly end by solving some of the problems that are insoluble when pro- pounded in dualistic terms.

(b) Secondly, such a dualism splits the biblical word off from creation and would substitute the principle of discontinuity for the organic continuity of meaning which exists between the Old and New Testaments.

The point is not that such appraisals are made «in time» and not «in eternity», as some would like to phrase it; I have already tried to make it clear that such a dualism will not serve us and that God himself is «temporal» although in what we may style «an eminent manner».

Culminating in the philosophy of Descartes and his philosophical descendants, even today, such a dualism accents the primacy of the human mind, viewing everything outside it as lifeless and inert.

That such dualisms are fantasy projections is poignantly embodied by the shells: once devoid of their content they are but empty containers ready to be discarded.

Not exact matches

This dimension of Hellenism is an important source of much of our traditional dualisms, such as soul - body and the denigration of worldliness, which in part was adopted by the Christian tradition.

But whether I use the term «psychicalism,» favored by the process philosophers, or such terms as Russell's «neutral stuff» or Feigl's distinction between the physical as the «reference» and the psychical as the «sense,» I am merely positing a name, not arguing philosophically for a conceptual scheme designed to overcome the body / mind dualism.

For example, against both dualism and reductionistic determinism and in favor of the pancreationist, panexperientialist view that the actual world is made up exhaustively of partially self - determining, experiencing events, there is considerable evidence, such as the fact that a lack of complete determinism seems to hold even at the most elementary level of nature; that bacteria seem to make decisions based upon memory; that there appears to be no place to draw an absolute line between living and nonliving things, and between experiencing and nonexperiencing ones; and that physics shows nature to be most fundamentally a complex of events (not of enduring substances).

In pointing to the prior reality of I - Thou knowing, Buber is not setting forth a dualism such as is implied by Nicholas Berdyaev's rejection of the world of social objectification in favour of existential subjectivity or Ferdinand Ebner's relegation of mathematical thinking to the province of the pure isolated I («Icheinsamkeit»).

The ambiguities in the struggles for bread and justice call him away from such simplistic dualism to work on what he calls «the left wing of the possible.»

Occasionally, Hartshorne even speaks of a «besouled body,» but by such language he means only the probability of certain modes of action and experience that embody a given personality's characteristic traits.11 Consequently, he suggests that, when a person's body goes into a deep, dreamless sleep, the soul loses its actuality, only to regain it when the person awakens.12 Understandably, therefore, he disregards as inapplicable to his own view Gilbert Ryle's well - known caricature of Cartesian anthropological dualism as «the dogma of the Ghost in the Machine» — especially since Hartshorne denies that the human body is a «machine» in any materialistic, mechanical sense.13

Insofar as a disciplinary dualism is entailed by panexperientialism, it involves not an ontological dualism between two kinds of individuals, but only an organizational duality between compound individuals, such as animals, and aggregational societies, such as rocks.

Furthermore, according to William Dean, the empiricism of Whitehead's philosophy not only destroys the dualism of the subject and object, but also other traditional dualisms, such as those of spirit - matter and human - nonhuman, in a manner that even transcends Derrida's works (DP 8).

In fact, such texts, most of which date no earlier than the late second century, favor an extreme dualism between spirit and body and offer little consolation for those hoping to celebrate the sexual passions that are so much on Brown's mind.

Without the sphere of unconscious and lifeless chunks of matter delineated by dualism such a methodological ideal (which animates current efforts especially in biology to find the physico - chemical «secret» of life) could hardly have taken hold in modern scientific thought.

Such apolitical stance will create an unacceptable dualism between the spiritual and the material aspects of life, implying that there is another Lord who is in charge of the political sphere than God, our Creator and Redeemer.

Against this dualism, between the internal and external, private and public, a dualism which has led to the exploitation and oppression of many human beings, I contend that followers of Christ have no other option but to take an active interest in the earthly, secular things such as politics and economics because Jesus would not permit us the luxury of dwelling in a «spiritual ghetto unrelated and unconcerned with real life issues».

Such judgments seem to demand an ontological dualism of the human and the natural that is incompatible with Whiteheadian process philosophy.

For many ecofeminists and deep ecologists, such a critique of Christianity is a prelude to its rejection; it is a signal to create new religious systems, opt for non-Western ones, or return to the beliefs and practices of an era preceding the fall of Western civilization into a world - and woman - denying dualism.

Despite these difficulties, some competent philosophers still defend dualism (notably Richard Swinburne), and others propose new ways of imagining personal survival of death, Yet every such attempt is followed by a counterattack.

Curiously, though the discoveries of subatomic physics signal to some a breakdown of modern dualism, the implications of such discoveries have been slow to penetrate most people's consciousness (including that of many scientists), and they may in fact merely lead to another sort of dualism.

It is easy, of course, once a conceptual dualism of this kind has been established, to argue that culture can not be understood sociologically unless it is «explained» in terms of social structure — unless the «sources» or «causes» of religious beliefs are located within such obdurate features of the social world as class interests, power relations, social networks, family backgrounds, and the like.

I want to go back behind Calvin, Dante, Augustine, and Platonic dualism to get to what the Bible actually says about such things.

Still others, such as conservation biologist Michael Soulé, believe that top - down versus bottom - up, like all dualisms, is false, because the natural world is complex and bottom - up forces (nutrient flow) interact with top - down forces (the effects of predation).

This lesson can work as an introduction or a revision lesson and will introduce to students key terms such as dualism and monism, while analysing teachings from the Bible such as St. Paul on the soul

To the ire of educational philosopher John Dewey, these conversations have long been predicated upon faulty dualisms, such as the student and the curriculum, the individual and society, the school and the real world (Simpson, 2006).

Placing his work in direct conversation with the tenets of modern and postmodern painting, Marshall refuses the marginalized status of black art and the limiting dualisms, such as abstraction versus figuration, that have reinforced this marginalization.

The interactions between international law and municipal law in today's world have too many different dimensions for blunt concepts such as monism and dualism to be helpful.