Sentences with word «voluntarist»

Leninism: Leninism, or Marxism - Leninism as used today, takes a more voluntarist approach to Marxism and puts it into practice - revolution.

Calvin belonged to the nominalist or voluntarist theological tradition.

As Hobbes» philosophical successor John Locke understood, voluntarist logic ultimately affects all relationships, including the familial.

Our democratic and voluntarist instincts are too precious to put at risk, as the current administration is determined to do.

If the first often leads to an abstracted, voluntarist self, the second leads to an enforced collective solidarity.

He points out that the medieval voluntarist theologians Duns Scotus of the thirteenth century and William of Ockham of the fourteenth century, both Franciscans, had a strong following.

The term voluntarist derives from voluntas, the Latin for will.

This is well evidenced by the obsession with affective and voluntarist models of identity.

However, in this particular case the economic underpinnings behind voluntarist philosophy fall apart precisely because there is an involuntary actor involved: the US government.

The Franciscan schools tended to be «voluntarist» in prioritising the will as the primary faculty by which we grasp God's Self - revelation to us, whereas the Dominican school, with St. Thomas Aquinas as its greatest champion, gave priority to the intellect.

What perhaps we may conclude is that the intrinsic status of God may well require us to regard both the voluntarist and the intellectualist positions (and both Hartshorne's and Neville's view of God's primal creativity — cf. p. 51) as illegitimate because they fail to recognize adequately the implications of God's ontological, valuative, and rational ultimacy.

However, it is best that Hanby looks away from the founders» words and deeds because they were clearly not nominalists, materialists, or voluntarists.

That secularist, relativist, materialist late modernity is a seamless garment, and that our voluntarist culture of consumption and disposal is not merely accidentally associated with late modernity's «culture of death,» but rather belongs to it essentially, as the inevitable moral dimension of a single indissoluble spiritual grammar and moral metaphysics?

Nominalists share with Scotus the voluntarist understanding of divine and human will, the unboundedness of possibility, the view of creation as an order imposed by God's arbitrary will, and the rejection of the doctrine of analogy.

Rather, liberalism is constituted by a pair of deeper anthropological assumptions that give liberal institutions a particular orientation and cast: 1) anthropological individualism and the voluntarist conception of choice, and 2) human separation from and opposition to nature.

Its two revolutions — its anthropological individualism and the voluntarist conception of choice, and its insistence on the human separation from and opposition to nature — created its distinctive and new understanding of liberty as the most extensive possible expansion of the human sphere of autonomous activity in the service of the fulfillment of the self.

He knew that catechesis which is purely pious and voluntarist (i.e. addressed only to the will, exhorting to «do good, be good» and seeking to evoke emotional experience without giving any vision of the coherence and truth of God's works), does not hold the young.

In the voluntarist interpretation, ends consistently «drift away» from the self; the self, its bounds firmly pre-established, «invulnerable to transformation by experience,» must «reach beyond itself, to grasp as an object of its will the ends it would possess, and hold them, as it always must, external to itself.»

Sandel contrasts this «voluntarist» view with a «cognitive» one, in which «the ends of the self are given in advance... [and] the subject achieves self - command not by choosing that which is already given (this would be unintelligible) but by reflecting on itself and inquiring into its constituent nature, discerning its laws and imperatives, and acknowledging its purposes as its own.»

The deepest orthodox, the widest catholic, the most reformed, and the best New World theology sees not opposition but complementarity in the voluntarist and intellectualist dimensions of life.

He was, like Thomas Aquinas, an «intellectualist» rather than a «voluntarist,» in holding that the divine intellect has priority over the divine will, which then regulates the divine power.

In contrast, the interpretation of history brings in philosophy — materialist or idealist, determinist or voluntarist; it brings in rhetoric — a grand narrative or random stories; it brings in politics too — top down history or history from bottom up.

«In affluent areas, or those where there are self - interested groups that want to take over, a voluntarist approach to providing services for one's fellow citizens might have more traction,» Yeowell adds.