Sentences with phrase «with dualism»

Generations of Iranian artists who have emigrated have struggled with a dualism.

«I walk a fine line between being a Congolese woman from Africa and immigrant to America,» she said, «and every day I live with this dualism and it is not easy, but it is worth it.»

So my gripe is not with dualism per se, but with the simple equation of Gnosticism and dualism.

The way to deal with dualism is not by attacking members» stupidity or insensitivity, but by overcoming the dualism implicit in the way most members currently experience the church.

It is connected, as the feminists have pointed out, with the dualism of male and female, of ruler and ruled, of agent and patient, of mind and matter.

to be honest with you, I find myself getting irritated with dualism and people who constantly want to split and divide things / concepts.

Not exact matches

Before this happens, there will be a «great falling away» from the faith because false science (evolution) along with false doctrines (esp dualism) will fall, thus leaving the truth — Christ and His coming Kingdom which is «not of this world».

Schwartz's explicit antimaterialism and embrace of dualism therefore places him very much at odds with the scientific and philosophical mainstream.

In fact any form of «dualism» with regard to the constitution of human nature has frequently been sneered at as philosophically dated and theologically distasteful.

But when confronted with the unbiblical character of this dualism and by its historic consequences, few Christians have defended it.

to ihaftr, thats why we have to make a paradigm shift in our concept of Who is God from dualism, meaning He is separate from us to Holism, one with Him, This is very significant this shift for it will have a profound effect on the development of our concsience, Social responsibility and even altruism will be high virtue in this level of consciousness.

Only my realisation in that year that the whole human race was on a collision course with disaster shook me out of this dualism and forced me to rethink my theology in light of this most inclusive question of human destiny.

To this extent, he accepts a godless, Cartesian dualism along with Sartre, with whom he otherwise does not wish to be identified.

In starting with the evolving world, I do not presuppose like the naturalists or Marxists that the world is self - sufficient, i.e., that it has all the powers needed to evolve itself, for this presupposition which is really nothing else but the notion of an Aristotelian nature has not really transcended the dualism of a natural and a supernatural order.

Charismatics maintain a persistent dualism of spirit and body.6 God surely enters and transforms the body, but does not merge with it.

We are left with a radical, metaphysical dualism.

This group rejects dualism (for both theological and scientific reasons) but refuses simply to identify mind with brain.

This dualism reached its zenith in Western civilization when it combined with a puritan zeal that was thorough in removing beauty and fun from life in every aspect, in instituting and institutionalizing the repressive mentality, and in identifying Christianity with a strict moralism and a rigid austerity.

Although the mainstreams of Christianity and Judaism long ago rejected it, what is sometimes described as «body - self dualism» is back with a vengeance, and its followers are legion.

Rather they emphasize the experience of mystical illumination and seek in their religious action to overcome all dualisms and find unity with nature and the universe.

John Lizza, professor of philosophy at Kutztown University of Pennsylvania, agrees with McMahan's dualism, asserting that personhood itself is distinct from the physical body or organism.

This is true even of Platonism, with its inextirpable dualism, its dialectic of change and the changeless (or of limit and the infinite), and its equation of truth with eidetic abstraction; the world, for all its beauty, is the realm of fallen vision, separated by a great chorismos from the realm of immutable reality.

If God does not mirror the world and thereby unify it, we are left with a fundamental dualism between different levels of being Contingent being would appear to possess its own arena and validity apart from God, making it independent of the Ultimate.

In the latter case, it is the dualism of history and nature, with the assumption that nature is not historical.

Nevertheless, because it was located within an academic department, it did little more than argue with others in that department against dualism and in favor of the relevance of scientific knowledge.

The critique carries over into ethics as well, with the rejection of the dualism of good and evil, right and wrong.

Descartes was working with the results of Christian thinking, but his dualism went beyond any developed in the Middle Ages.

In the former case, the dualism is usually that of soul and body, with the assumption that only human beings have souls.

What he had to insist on, against this wholly bodily account, was the psychic aspect.2 Whitehead, on the other hand, in the wake of Cartesian dualism, was faced with the necessity of bringing his readers» attention back to the bodily implications in perception.

Many of the Christian thinkers and theologians who have adopted the I - Thou philosophy have recast it in the form of a radical dualism between the I - Thou and the I - It relations entirely incompatible with Buber's own thought.

The doctrine of forgiveness, the doctrine of the Cross as a symbol of redemption, the myths and the mysteries surrounding the human body and human sexuality, the identification of sin and temptation with femaleness, the Image of God, the mind / body dualism that devalues female life, the depreciation of creation... these are some of the problems Christianity poses, giving subtle sanction to the violence women experience.

By thus divorcing this relation from the clear ethical implications which both Buber and Ferdinand Ebner have given it, Heim makes possible a dualism on the basis of which he characterizes man's relation with the eternal Thou as taking place in an altogether different dimension from his relation with his human Thou.

Zen begins with the ordinary individual who is separated from his own true Buddha nature by the false dichotomies of a «Buddha» far back in history, or now in Nirvana; or, more existentially, man as separated from the world around him by a subject - object dualism.

The dualism is applied, with few qualms, when considering non-human animals.

4This is not to identify Sherburne with the skeptical mind - body dualism established by Descartes and recently examined in its broadest ramifications by Richard Rorty in his Philosophy and the Mirror of Nature (Princeton, New Jersey: Princeton University Press, 1979).

In this exclusion of a dualism between «life in the soul» and «life in the world» emunah brings together the wholeness of the Single One, the «direction» of the man of true decision, and the relation with the concrete of the dialogical man.

Once we reject the dualism of mind and nature we must place our experience of temporality on a continuum with the rest of physical reality.

It fell victim to Enlightenment dualism with little struggle.

... The only alternative conception of mind appears to be a Cartesian dualism that makes mind a substance separate from matter... with no coherent means of interaction.»

For scientists, body / soul dualism is out — but they're pretty happy talking about consciousness in non-bodily terms, and leaving it to the philosophers to explain its interaction with our brains in the way Descartes had to explain the soul.

Cartesian dualism arose in the early stages of the first scientific revolution that culminated in the late seventeenth century, while we are still coming to grips with the quantum revolution of the twentieth century.

If we would admit that the properties of the physiological and the psychological side were not the same, we would still have to do with a kind of dualism, at least what Kim (1966) called a «dualistic materialism.»

The problems of modern philosophy's experiment in dualism is discussed with insights from Hegel, Nietzsche and Whitehead.

But the epistemology of Cartesian dualism with its foundational purification of the mind, even in its Kantian reconstitution, is unable to establish an ultimate grounding for the human sciences.

Thus, when Perry and several prominent realist colleagues issued their collective manifesto, The New Realism in 1912, Russell wrote that the Americans had combined a style of logic «that I heartily agree with» with a metaphysic, derived from William James, denying the old mind / matter dualism.

His strategy, which he refers to as a «recurrence» to this phase of philosophic thought, is to back up to the point where he is sitting there cheek to jowl with Descartes, and then to start all over again, this time avoiding the hopeless dualism which has kept Descartes, and the whole tradition which constitutes the phase of thought in question, from completing the Copernican Revolution.

Christianity, and in fact any religion that believes in a personal god / creator, has two fundamental flaws that have absolutely nothing to do with science and everything to do with logic, which incidentally forms the foundation for the only universal / objective truths of reality (putting aside the Cartesian dualism problem).

Indeed when we come to discuss the reformed subjectivist principle connected with Whitehead's proposed solution to the problem of modem philosophy, we shall see that it stands in direct contradiction to both Cartesian dualism and the notion of «vacuous actuality.»

This statement, together with Whitehead's discussion of the relation of the reformed subjectivist principle to the principles of relativity and of process (PR 252) also makes clear Whitehead's repudiation of dualism and of the notion of «vacuous actuality.»

For him the New Left dualism that spelled America with a «k» was and is appalling.