Sentences with phrase «with philosophies of nature»

Moon jars began to emerge in Korea from the late 17th century: storage vessels of milky white porcelain, joined imperfectly at the centre (linking two hemispheres), they also carried other small distortions from drying and kiln processes — these «imperfections» converged with philosophies of nature and individuality.

Not exact matches

The first embodies a philosophy of space - time with a realistic position assumed and nature accepted as consisting largely of space and of time (CN 33).

They need a religion that helps them respect differences (like the Hindu philosophy that we all find a path to the truth, independent of what god we worship), or the Buddhist philosophy of improving ourselves and working with our community (independent of gods and dogma), or the native religions that respect nature and it's boundaries.

These include: the feeling of deep trust and at - homeness inside oneself, with others, and in the universe; a fundamental respect for self, others, and nature; the ability and the inclination to give and receive love; a lively awareness of the wonder of the commonplace — awe in the presence of a new baby, a sunset, a friendship; a philosophy of life that makes sense and guides decisions toward responsible behavior; a dedication with enthusiasm to the larger good of persons and society.

The major contribution of interpersonal psychology to a comprehensive philosophy of human nature is that what a person becomes is decisively influenced by his relationships with other persons — chiefly those in his family in the first few years of life.

It was also the most helpful for one concerned with nature, science, philosophy, liberal religion, and good writing — all of which my wife had learned to appreciate before I met her.

According to Noddings, history (including philosophy, theology, politics, societal structures) up to this point has obscured the nature of the problem of evil because all systems for dealing with it have been created, elaborated, and promoted by and for males.

``... the future of Christian philosophy will therefore depend on the existence or absence of theologians equipped with scientific training, no doubt limited but genuine and, within its own limits, sufficient for them to follow with understanding such lofty dialogues not only in mathematics and physics but also in biology and wherever the knowledge of nature reaches the level of demonstration.»

With the philosophy of Rene Descartes (1596 - 1650), the nature of reality was no longer seen as writ large over the universe only to be discovered by the exercise of reason but rather was what the human mind perceived, interpreted, made it to be («Cogito, ergo sum.

In the next chapter we shall examine the specific ideas of process philosophy with respect to the nature of love.

Even though Whitehead seems to have developed his Categories in response to issues in the philosophy of nature, still nothing in reality can be an exception to the Categories, especially the Category of Categories, so how does the Category of the Ultimate intersect with Whitehead's theism?

For instance, while admitting with Bultmann that existential philosophy is historically connected to the New Testament, he still wants to say that «the claim of philosophy that the true nature of man can be discovered and known apart from the New Testament is not to be disputed.»

This was not to be one further elucidation of Whitehead's «philosophy of organism,» but Leclerc's own detailed recounting of how we must recover a few basic presuppositions if we are ever to elucidate a philosophy of nature worthy of our post-Whiteheadian era — an era unhappily determined to grapple with the complexities of contemporary science by leaving Whitehead aside.

Not at all Naked... it seems to me very difficult to have lengthy discussions of researched science, math, philosophy, archaeology, etc. etc. on a blog that by its very nature is fraught with personal biting comments (like yours) and pithy responses.

Nichols explains Gilson's insight: «As with the two natures of the Word Incarnate according to the Christology of Chalcedon, two wisdoms» sacred doctrine and the philosophy of being» collaborate intimately but without confusion.»

This movement, associated with the French philosopher Jacques Derrida, is above all a critique of the metaphysical assumptions of Western philosophy, and only secondarily an analysis of the nature of texts and tile interpretive process.

Ontology in philosophy is «the branch of metaphysics that deals with the nature of Being.»

From the speculative endeavor of «On Mathematical Concepts of the Material World» (1906) in which Whitehead was showing how one could construct alternative concepts of the physical world, i.e., cosmologies, he moves into his nature philosophy in which his speculative work is infused with empirical studies.

The public philosophy is the claim that the objective law of right, written into the nature of things, makes on citizens, as contrasted with the claims that the citizens make on the natural and social reality on which they depend.

The effect of the new method of philosophy instituted by Descartes and Locke was to make human mental operations and their contents the sole object of study, with the rest of nature the «unknown something» behind the veil of appearances.

Although unconscious feeling is the stuff of nature for Whitehead, his theory of «appearance» is one of the things which brings home the splendor of his philosophy — and that even as this theory emphasizes the fusion of conceptual feeling with physical nature.

If the conclusions of modern biology and physics were fully thought out it would be extremely difficult to reconcile them with the classical materialistic philosophies of nature.

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).

Colonial philosophy still treated the Bible with respect, but, under the influence of the Enlightenment, colonial intellectuals began to employ arguments from nature and reason that could explain the case for morality, liberty, and God without appeals to revelation.

Concordant with Hartshorne's tendency to minimize the importance of revelation as the basis for man's knowledge of God is his concern for a philosophy that places man in primary relationships to nature instead of to history.

It begins with a philosophy that endeavors to frame a coherent, logical, necessary system of general ideas that combines a creative and unique expression of the nature and unity of God.

Because process philosophy is essentially a relational philosophy, it has in common with feminism an emphasis upon the interconnectedness of persons and of humans with nature.

His doctrine of two separate substances, extended matter and thinking mind, each sort of substance requiring, with God bracketed out of the picture, nothing other than itself in order to exist, rather unceremoniously threw mind, that is, distinctively human being, out of nature and left philosophy with the hopeless task of trying to figure out how a mind outside of nature, a mind not of nature, could ever really come to know nature.

Whitehead, on the other hand, stands at the forefront of a movement that was destined to debunk absolutes in both philosophy and science, in order to grasp the nature of reality with more subtle and flexible intellectual tools.

These lectures are largely consonant with the philosophy of events that Whitehead had already developed in his philosophy of nature.

But the clear insight into its meaning which is given by modern scientific philosophy shows that by its inherent nature and definitions it is but an abstraction and that, with all its great and ever - growing power, it can never represent the whole of existence.9

As he was approaching retirement, after a lifetime of teaching mathematics, with publications in mathematics, the philosophy of nature, and logic, he was offered a chair in philosophy at Harvard.

There one also finds Whitehead's comments on Principia Mathematica, which should be compared with the no less interesting remarks by Bertrand Russell on Whitehead's labors in the philosophy of nature («Logical Atoniism,» in Logical Positivism [ed.

A revised philosophy of mechanism, understood from a contemporary image of a machine, must recognize that a good model is the best vehicle for describing nature, rather than old images of machines, which are not complex enough to represent adequately a reaction of a complex entity with its environment.

No such limitation of simultaneity as a physically relevant relation exists in his earlier philosophy of nature.12 In addition, Whitehead appends a note to this statement which has an oddly apologetic tone, especially when one reads the note (as I think one must) as explaining how the statement above is compatible with Einsteinian assumptions: «This principle lies on the surface of the fundamental Einsteinian formula for the physical continuum (PR 61 / 96).

The Need for a New Synthesis In our new world of scientific insight it is no good relying on the unmodified philosophy of the ancient Greeks with its abstract notion of truth and static concept of nature.

In any case, the problem of defining the nature of personal identity has been with me during all of my teaching years, especially since a good part of my efforts have been focussed on borderline issues in the philosophy and psychology of personality.

In accordance with what has been written above, in accordance with the words of the true philosophy, in accordance with the examples and images of nature and above all, in accordance with the testimony of Holy Scripture and the unchallengeable Logos of God in which we must have absolute confidence, your love one has not disappeared, is not lost, has not become zero.

It is also true with the process view that an entity's nature is determined primarily by its relation to other entities; indeed, the whole of Hartshorne's philosophy turns on the concept of reality as a social process.

This remark is consonant with Whitehead's observation that «mind is inside its images, not its images inside the mind...» (Quoted by W.E. Hocking, «Whitehead On Mind and Nature,» The Philosophy of Alfred North Whitehead, edited by P.A. Schilpp [New York: Tudor, 1951], 383 - 404, esp.

A more gracious account of the «dated» nature of process metaphysics, linking it with the last gasp of 19th - century speculative trends, can be found in W. T. Jones, A History of Western Philosophy, vol.

However, as in the seventeenth century the various later theories were not produced independently of each other but came to be developed by working through, and in divergence from, the first great attempt at a philosophical structure built upon a profound insight into the problems at issue, namely, that of Descartes, so in our time the new efforts which are required in the philosophy of nature will need to come to terms with the pioneering work of Whitehead.

First, for the past two centuries philosophy has not had nature as its object at all, with the result that the entire problematic, the range of issues involved as well as that of method, has been lost.

An elucidation of the agreement here, however, involves concepts which provide a context for an alternative which challenges the formalist position with respect to the logic of other key issues in the philosophy of science, viz., with respect to the nature and status of laws, the role and justification of induction, the model of theoretical explanation, and the intelligibility of conceptual change.

A key task, then, which twentieth - century Catholic theology largely ignored, is to show the fundamental compatibility of the modern natural sciences with a deeper philosophy of nature and a metaphysics of the human person, one religious in orientation.

Using examples from mythology, Scripture, theology, and philosophy, Rollins shows how mankind has long been interested in speaking of God in these terms, to the point that «instead of thinking about our understanding of God as a poetic utterance arising from an encounter with God, it was thought that our understanding of God directly matched up with the very nature of God.

William James has written with deep feeling concerning the inability of a materialist philosophy of nature to prevent the complete fading of present enjoyments.

In his first book, entitled The Philosophy and Psychology of Sensation, Hartshorne announces his agreement with the Whiteheadian idea that the materials of all nature are events composed of aesthetic feeling,» claiming the additional support of modern physics for the contention; and he has never wavered in this conviction.17 Moreover, he also expounds in this work the further Whiteheadian notion, which he tirelessly repeats in his later works, that what the Constituent experiences or feelings of the universe experience are other experiences.

The editors believe that the advance of science can be facilitated by an ongoing discussion with Whitehead's philosophy of nature, and hope that more philosophers and scientists will join in the discussion.

When the astronomical revolution of the sixteenth century — in which the Italian philosophers of the Renaissance played a far more important role than historians of science admit — removed the universal cosmic clock, there were two alternative ways open to physics and philosophy of nature: either to retain the relational theory of time and to hold with Bruno (Bruno 1879, p. 144) that «there are as many times as there are the stars» (tot tempora quot astra), since there is no body possessing a privileged rotation motion, and the only body which allegedly had it — the sphere of the fixed stars — has been swept away; or to save the unity and homogeneity of time by separating it from any particular motion — and this is what Newton did, anticipated in this respect by Isaac Barrow and, in particular, Gassendi.