Such a philosophical question seems out of place in a situation where choice is just a construct.
Not exact matches
«either way,
such demythologizing claims * everything * is a myth» -------------- We are no closer to answering the great
philosophical questions of existence (like «why are we here?»)
The biggest of
philosophical and theological
questions such as life after death can only be answered with faith or educated speculation.
These
questions take us far beyond the present state of our discussion, and I suspect that the present stage of
philosophical development is not yet prepared to answer or even perhaps properly to formulate
such questions.
These may include not only broad
philosophical issues
such as whether the universe has a purpose, but also
questions we have become accustomed to think of as empirical,
such as bow life first began or bow complex biological systems were put together.
Such a case amounts to the same thing as the
question whether a Catholic of the kind we need to postulate in this instance, namely a man with a scientific,
philosophical and theological formation, could, without guilt, come to the subjectively honest conviction that he can no longer honestly and in conscience believe and affirm the Church's authority.
Then there are
questions regarding the nature of mind and matter as
such, the concepts of becoming, and of unchanging natures, the
philosophical question of the nature of the substantial soul and its relation to the body.
Ricoeur there proposes a
philosophical analysis of symbolic and metaphoric language intended to help us reach a «second naivete» before
such texts.17 The latter phrase, which Ricoeur has made famous, suggests that the «first naivete,» an unquestioned dwelling in a world of symbol, which presumably came naturally to men and women in one - possibility cultures to which the symbols in
question were indigenous, is no longer possible for us.
In this section I propose to investigate simultaneously two related
questions: (1) to what extent is Whitehead's accomplishment similar to or compatible with evolutionary process cosmologies; and (2) to what extent is he influenced in his
philosophical development by evolutionist theories generally, or by evolutionary cosmologists, including those whom he cites by name,
such as Bergson, Alexander, and Morgan?
The history of religions» inquiry into the «meaning» of religious phenomena leads one to
questions of a
philosophical and metaphysical nature, but the history of religions as
such can not deal with those
questions philosophically.
Also, in a letter to Mark Barr concerning the possibility of being offered a post at Harvard, Whitehead says the post would be very attractive because it would provide him the opportunity of developing in systematic form his «ideas on Logic, the Philosophy of Science, Metaphysics, and some more general
questions, half
philosophical and half practical,
such as Education» (ANW - 2 134).
A similar but less partisan
question is the
philosophical one asking why it is that the ultimate explanatory structure of reality, if
such a structure exists and whether or not it is divine, should happen to be just as it is.
Yet we reiterate that throughout the earlier period in
question — from 1935, say, to 1960 — a few theologians
such as Canon Raven in England had continued along the lines laid down in the twenties, while Professor Hartshorne and some others in the United States (notably E. E. Harris, in
such books as Revelation Through Reason) were carrying on the work on the strictly
philosophical side.
Just make the catch next time and don't worry your little head about
such philosophical / theological
questions.
In his conclusion of Sociology of Religion he states: «The fact that this study is limited to a descriptive sociological examination of religious groups need not be interpreted as an implicit admission that the theological,
philosophical, and metaphysical problems and
questions growing out of
such a study of society have to remain unanswerable.
Such situations raise basic
philosophical questions, said co-author John Lantos, MD, professor of pediatrics and medicine and associate director of the MacLean Center.
Henderson rejoined that
such a
question is far from
philosophical and has real consequences for students.
The article offers a process for groups of educators to understand their own
philosophical judgments by asking
such questions as, What motivated me to go into teaching?
He thought deeply beyond his subject about
philosophical questions,
such as the existence of God and of genius.
Her polyphonic and speculative ensembles, which often comprise a large number of individual components, combine an exploration of
questions in art with
philosophical inquiries into issues
such as the essence of time, place, and language and their interrelations.
The Austrian sculptor would likely approve of
such unexpected usage of his work, invested as he is in using the banal forms of everyday life to ask comical yet probing
philosophical questions.
Though linked to their own times and places,
such works are also connected to larger
questions of being in the world,
questions that are primarily considered
philosophical or religious, linked to the language and pursuit of the sublime.
With the double maze of Jasper's Dilemma (1962 - 63), Stella posed a
question of
such philosophical brilliance, an aesthetic dichotomy that is so utterly at the core of Modernist and even Postmodernist painting, that it stuns me as deeply as the many profound observations on composition and spatial relations he made during the course of his Charles Eliot Norton lectures at Harvard in 1983 (collected in the indispensable volume, Working Space).