But his analysis is the same, and he shares a similar dire, global
view of modernity as the epitome of godless sin.
Not exact matches
The Canadian George Grant had that
view of Locke (see his great essay on America and ROE v. WADE) largely because he had already bought the
view (from Strauss, Heidegger, and Kojeve) that
modernity = technology and America =
modernity.
But there is perhaps a use we might make
of the postmodern in apologetics, for the collapse
of modernity may allow believers to speak once again about God without defensiveness or self - consciousness, may allow believers both to escape political categorization as liberal or conservative and to escape the modern
view that sees political categories as fundamental.
On historical grounds, it is inadequate because it takes what is essentially a late medieval
view and catapults it into contemporary discussion, in effect ignoring the intervening critique
of modernity.
Nothing in the rejection
of modernity tells us how we ought to
view the ecumenical movement or the ordination
of women.
Modernity perhaps encourages most
of us to lead compartmentalized lives in which our religious beliefs do not affect our work, our
view of money or our attitude toward the environment.
Our concern in this study is with the spiritual vision behind
modernity and the nature
of the critique which primal vision brings to it and to evaluate the same from a Christian theological
view - point and to see how the spiritual vision
of post-modern society may incorporate what is valid in it.
Understanding the character
of intermediate
modernity is in my
view key, and that is what the next post will seek to more fulsomely sketch.
As you say you have a degree in World Religions and the History
of Science and a postgraduate degree in Representation and
Modernity ---------- I just have an associates degree in Church leadership ------ so you misunderstand my lack
of education and my ablities to present my
views clearly, compared to your abilities, as patronizing -------------- No TIGGY, what I just said THAT IS PATRONIZING you.
Instead
of advancing storytelling toward greater self - awareness (and self - examination), a 3 - D spectacular like Avatar relies on the same naivete
of once neo-genre movies like The Time Machine, Dances with Wolves, FernGully: The Last Rainforest, and Rapa Nui, which took a nostalgic, unsophisticated
view of industry and colonial expansion; this time Cameron pretends to introduce
modernity and globalization to his naive audience.
They had some excuse for their
view; theirs was the age
of the «evangelical united front» for social reform, and the stubborn resistance
of Catholics could be seen as a short - term result
of their foreignness Unfortunately, the common beliefs and values on which the «common school» rested have been dissolved away by the acids
of modernity.
This focus on building Christian community will seem outrageous to some in
view of the world's needs, but it is a strength for those who see the weakening
of communal commitments and loyalties as
modernity's fundamental disease.
Such a
view of the church suggests that
modernity still has a foothold in this self - proclaimed «postmodern» conversation.
Although
modernity from its origins was often anti-clerical and extremely critical
of Christian institutions and practices, the modern
view was not, in its origins, anti-religious.
We will not pursue the methodological issues determined by the commitment to rationality, but the next section will discuss how Whitehead himself
views the relation
of rationality to
modernity.
He came to the
view that the origin
of modernity was, most fundamentally, a shift from rational to historical thinking.
On the other hand, the so called Transcendentalist school
of thought - in its broadest sense including Karl Rahner, Bernard Lonergan and Henri de Lubac - has attempted to develop a synthetic world
view for
modernity.
The anti-rationalism that appears from one point
of view to be postmodern appears in this perspective as carrying
modernity to its logical conclusion.
Accordingly symbols have been understood in
modernity primarily from the point
of view of the isolated epistemological subject.
It was G. K. Chesterton, as I recall, who observed that
modernity has given ultimate authority to the world
view of a slightly sleepy businessman right after lunch.
Between them the Christian understanding
of human being and society as created, fallen and redeemed by God was made irrelevant so that these forces
of modernity were left to be interpreted solely within the framework
of the humanism
of the Enlightenment which at best had a Deistic faith coupled with a mechanical
view of the world and a self - redemptive idea
of history making for an optimistic doctrine
of inevitable progress.
Modern reformation movements in traditional Indian religions especially the movements
of Neo-Hinduism indicated the impact
of modernity on Indian life at its religious level, and India's liberal democratic and leftist ideologies guiding the struggle for political independence and nation - building in independent India, indicate the assimilation
of Enlightenment humanism at the ideological level, though qualified a great deal by the reformed religious
view of Gandhism.
This is the intellectual history that leads to
modernity's
view of a clash between faith and reason.
Although he thinks that The Unintended Reformation belongs to a «Balmesian tradition» that comprises a «distinctively modern and distinctively Catholic genealogy
of modernity,» its historical analysis presupposes no substantive religious
views whatsoever, Catholic or otherwise.
It affected most modern political thinkers and movements, and, in his
view, became the very essence
of modernity.
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Rolando López's work aspires to be a device that, from the point
of view of the oppressed, generates relevant questions about the meaning
of modernity and capitalism.