Sentences with phrase «systematic thinking in»

The exhibited works exemplify the use of computational and systematic thinking in art production.

This becomes apparent when one scans the interrelated course of New Testament research and systematic thought in this century.

Not exact matches

«I generally think that as far as privacy laws go the security breach disclosure ones are not a bad thing — they're focused, they only kick in when there's actually a problem, and so on,» Singleton says, but they can sometimes focus attention on the errant business rather than on systematic security issues.

To answer your first question, Cy, I don't think foreign participation matters too much, partly because I don't think foreign firms will ever play a significant role in the Chinese economy except in a few consumer areas, but mostly because they have no systematic impact on the way growth is generated.

This failure of systematic thinking is why they've responded to the devastating consequences of a yield - seeking mortgage bubble by encouraging yet another yield - seeking bubble, but this time in virtually every class of risky assets.

I can count on 1 hand the number of Christians I have met in the last 5 years who think there is a systematic conspiracy to undermine the Bible or whatever.

If postmodernity is or is going to be something really and materially new, then the Systematic Theology, in its preoccupation with the great problems of modernity and its paradigmatic exemplification of one sort of modernist thinking, will probably be an historical artifact from the day of its publication.

Summary: Modern science developed only in Christendom, no where else, since the Bible developed systematic and scientific thinking for common mass.

«Over the past year, the Egyptian transitional government continued to engage in and tolerate systematic, ongoing, and egregious violations of freedom of thought, conscience and religion or belief,» reads the report.

The faithful Mormons are offended because they think Christians are calling them evil people, although many of us are not, while those of us who went to seminary and suffered through a course on systematic theology keep stressing that there is actually a precise definition of «Christian» and that Mormons differ from that definition in a very few important ways.

On the other hand, even systematic human thought develops in time and can never be complete.

But in the constructive thought of a systematic thinker, admission of change seems to indicate an acknowledgment of inadequacy and error..

Rather than viewing Moltmann's thought on play as developing chiefly out of a dialogue with American theology, it would be better to conclude that (1) his systematic interest in exploring the various ramifications of a theology of hope led him to investigate ecclesiology, which he found playful, and (2) his desire to counteract the seriousness of student revolutionaries, both in Germany and in America, led him into a consideration of play as an antidote.

There is, therefore, a certain irony, and perhaps even infidelity, in the attempt to pen a systematic, comprehensive presentation of Soloveitchik's thought, as Reuven Ziegler, director of research for the Toras HoRav Foundation, which holds Soloveitchik's manuscripts, does in Majesty and Humility.

In more recent years under the stimulus of Whitehead's thought and the constructive work of Charles Hartshorne, certain theologians have been developing «process theology» as a systematic theological outlook.

Systematic philosophical thinking about urbanism antedates Christianity, going back to Aristotle, who wrote some four centuries before Christ that the best life for human beings is lived in community with others, and most particularly in a polis.

Because both systematic and moral theology are defined by interests in the integral unity of the «Christian thing» and the unity of theological inquiry, neither of them should be thought of as the «middle discipline» (cf. 50 - 51) between historical theology's formulations of what is normatively or faithfully «Christian» and practical theology's application of those formulations to practice.

Such a problem would lead us to suggest that the only consistent alternatives would be either a radical, a historical translation as mentioned above, or — if the historical framework of biblical thought were to be retained — a systematic theology where the bridge between the centuries of biblical events and our own time was found in the actual history of the church as still ongoing history of God's people.

Accepting this requirement, I infer from it the way in which theology should seek to be systematic: not by trying to go behind or beyond what the texts affirm (the common caricature of systematic theology), but by making clear the links between items in the whole compendium of biblical thought.

For this reason I conclude that the notion of regional inclusion is incompatible, in principle, with concepts at the very heart of Whitehead's systematic thought.

In Sherburne's words, the issue is whether «the notion of regional inclusion is incompatible, in principle, with concepts at the very heart of Whitehead's systematic thought.&raquIn Sherburne's words, the issue is whether «the notion of regional inclusion is incompatible, in principle, with concepts at the very heart of Whitehead's systematic thought.&raquin principle, with concepts at the very heart of Whitehead's systematic thought.»

It is amazing, surely, when every textbook of Christian systematics one can think of develops three or more (usually three) historic types of atonement theory, that people in the pews (and many in the pulpits!)

In sum, like Whitehead, Collingwood insists that metaphysics lives on systematic thought: to understand is to see connections.

The question of the status of the past is crucial in Whitehead's thought as a result of his systematic account of the nature of a full fact.

And there are many different kinds of theology: historical, systematic, practical, black, liberation — in fact, a «theology of» just about every movement and topic that requires serious thought and...

That seems to be the case if one really wants to think out a model for systematics that would develop and not merely forget the criteria articulated in fundamental theology.

But the third source of Tillich's thought, the tradition of German idealist philosophy, gives greater emphasis to impersonal conceptions and is more evident in his systematic discussion of the doctrine of God.33 He does not accept Hegel's vision of participation in the all - inclusive Absolute in which all differences are overcome in harmonious synthesis.

To say that is to identify process thought somewhat arbitrarily with a twentieth century movement that can be traced primarily to Henri Bergson and William James and has its greatest systematic exposition in Alfred North Whitehead.

While not denying the systematic possibility of a «naturalized» Whiteheadian metaphysics, Hall argues that Whitehead grounds rational religion in distinctive aspects of experience which can not be reduced to ethical modalities, as Sherburne suggests, without greatly impoverishing «the sources of thought, action and feeling to which civilized men refer for self - understanding.»

Again and again in writings, he has traced historically phases of development in Western (Greek and Christian) and Indian (Brahmanic, Hindu and Buddhist) religious thought, and has analyzed in systematic fashion basic notions in Hinduism and Christianity.

I do think, however, that he provides a recent example of the lack of clear distinction between philosophical and systematic theology in process thought.

Another theological development showing the point - counterpoint in Protestant thought is the appearance of a small but steady stream of systematic theologies.

And in some recent ethical thinking, this understanding of the highest good has been given a philosophically systematic and rigorous expression.

Meanwhile, Systematic Theology: The Triune God is that rare gift, an exercise in theological thought that is both adventuresome and rigorous.

The crucial significance of religious humanism for new turns in religious thought consists in its illumination of radical freedom / autonomy as the essence of human reality and its program to construct a systematic theology / philosophy on the exclusively anthropological foundation of the functional ultimacy of humankind as the theological singular.

Philosophy has of course always had a considerable role to play in theological reflection, in directing attention to the need for conceptual clarity and systematic completeness, demanding rigor of thought, seeking comprehensiveness.

By no means is Calvin accurately placed in a tradition of deductive, systematic thought commonly associated with such later figures as Descartes, Leibniz and Hegel.

The image of Calvin as a cold, logical and rigidly systematic thinker appears to have been created by Reformed scholasticism, vividly expressed in the Westminster Confession of 1649 — which is assumed to be an expression of Calvin's own mode of thought.

The difficulty of discerning a systematic consistency in John is less a function of some fundamental confusion in his thought than of his remarkable mirroring of the way in which we all must hold our faith.

On the contrary, he proposes that a major, if not the principal, task in natural philosophy is to show how to reconcile systematic thinking with mythopoesis.

It is, on the other hand, the cornerstone of the systematic approach; for this last approach holds that any in - depth interpretation of Process and Reality must be conducted under the illumination provided, at the very least, by correlative in - depth interpretations of Science and the Modern World, Adventures of Ideas, and Modes of Thought.

Although they cite the Baptist theologian Timothy George in a way that shows his awareness of the ground - breaking work of the World Conference on Faith and Order at Montreal in 1963 on «Scripture, Tradition, and traditions,» Noll and Nystrom make no systematic use of his insights; they also neglect to note the phraseology of Pope John Paul II when he called for further study on «the relationship between Sacred Scripture as the highest authority in matters of faith and Sacred Tradition as indispensable to the interpretation of the Word of God» (Ut Unum Sint, 79)» a formulation that I think may hold the best promise of resolving the question since the sixteenth century.

In the first chapter of Modes of Thought, Whitehead states that it is no less the task of philosophy to set out what he calls»... notions of large, adequate generality» (MT 3) than it is to construct complex systematic theories.

In my own case, it was not only Tillich plus Troeltsch with his sometime roommate Max Weber and Adams with his colleague George H. Williams who were influential, but also Walter Rauschenbusch's use of the social analysis of his day to restate biblical themes; Reinhold Niebuhr's refutation in The Nature and Destiny of Man of Marx's, Kant's, Nietzsche's and Freud's understanding of human nature; Talcott Parsons's systematic study of the role of religious values in The Structure of Social Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thoughIn my own case, it was not only Tillich plus Troeltsch with his sometime roommate Max Weber and Adams with his colleague George H. Williams who were influential, but also Walter Rauschenbusch's use of the social analysis of his day to restate biblical themes; Reinhold Niebuhr's refutation in The Nature and Destiny of Man of Marx's, Kant's, Nietzsche's and Freud's understanding of human nature; Talcott Parsons's systematic study of the role of religious values in The Structure of Social Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thoughin The Nature and Destiny of Man of Marx's, Kant's, Nietzsche's and Freud's understanding of human nature; Talcott Parsons's systematic study of the role of religious values in The Structure of Social Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thoughin The Structure of Social Action; George Ernest Wright's exposition of the Prophets; and Masatoshi Nagatomi's gentle introduction to Asian modes of thought.

And yet — tellingly — both doubted that the democratic West was in any sense immune to the sort of casuistry, poisonous political thought, and systematic intellectual deceit that had destroyed Europe.

This inevitable procedure of systematic thought not only breaks down because of its own inadequacy and because of its failure in helping us to understand ourselves but in the long run results in idolatry.

Professor Tillich himself, to whom we referred at the beginning of this lecture, although not at all identified with process - thought, was insistent on the necessity for the development of a modern philosophical theology and was increasingly finding himself in sympathy with many of the conclusions of thinkers such as Hartshorne; and more recently, as he himself acknowledged in the preface to the third volume of Systematic Theology, he associated his own views with those of Teilhard.

One of the major research tasks now facing the radical theologians is a thorough - going systematic interpretation of the meaning of the death of God in nineteenth - century European and American thought and literature, from, say, the French Revolution to Freud.

The assumptions operative in this approach are that systematic thought is, first, possible, and, second, essential to the effective criticism and overcoming of that which inhibits the fruitful quest of the just and good life.

Panpsychist or proto - mentalist interpretations of Bergson's thought, by way of contrast, are most rare.1 To the best of my knowledge, Milic Capek, in his Bergson and Modern Physics, provides the sole detailed and systematic exposition of Bergsonian protomentalism available in English.