«We also teach people that we, as individuals, have the ability to deal not only with
the world in a rational way but that actually managing our own emotions and our thoughts is relatively easy once you have the toolkit.
Not exact matches
As Keith Stanovich, Richard West and Maggie Toplak point out
in their new book, The Rationality Quotient,
rational beliefs «must correspond to the
way the
world is,» not to the
way you think the
world ought to be.
Let me just ask one question: Can we PLEASE start the debate
in the country about how «God», «Hell», «Heaven», «Satan», «Muhammad», «Jesus», «Angels» «Ghosts» «Demons» and «Spirits of the Dead and or / Nature / Mother Earth» do not exist
in any
rational form as the
way they are presented throughout
world history?
Socrates thus contrasted the reality of the experient and
rational subject, the soul, with the
world of appearance
in a
way quite new for Greek ethical thought.
Among the Greeks, the
world was objectified
in such a
way that the forms of
rational reflection came to be determined by the forms given
in the
world instead of by the unconscious and its projections.
While it is true that Nietzsche's work does much to restore the place of nature
in the general scheme of things, it must also be said that by placing mind
in a subordinate relation to a purely irrational natural
world he ends up devaluing the
rational character of mind
in a
way that is equally questionable as the idealism he was reacting against.
Isaac Newton first got the idea of absolute, universal, perfect, immutable laws from the Christian doctrine that God created the
world and ordered it
in a
rational way».
And
in a
rational way, because I, like billions of others
in the
world, think rationally — and can't help it.
If we can avoid the dangers of environmental devastation or global warfare brought about by the megalomaniacal pursuit of technological power, and the almost equally dreary prospect of a
world of persons controlled by behavioral engineers
in the name of technological rationality, we may move into a future
in which the pursuit of power and
rational order gives
way to the cultivation of «intensities of experience.»
The immediate conviction of the moment
in this
way justifies itself as a
rational principle enlightening the objective
world» (RM 133; italics mine).
In his latest book, first published in France in 1995, Hadot surveys with care the great schools of classical thought» Platonism, Aristotelianism >, Cynicism, Epicureanism, Stoicism, and Skepticism» and argues that they share not only a drive to offer rational explanations of the world but also a conception of philosophy profoundly different from the way that discipline currently understands itsel
In his latest book, first published
in France in 1995, Hadot surveys with care the great schools of classical thought» Platonism, Aristotelianism >, Cynicism, Epicureanism, Stoicism, and Skepticism» and argues that they share not only a drive to offer rational explanations of the world but also a conception of philosophy profoundly different from the way that discipline currently understands itsel
in France
in 1995, Hadot surveys with care the great schools of classical thought» Platonism, Aristotelianism >, Cynicism, Epicureanism, Stoicism, and Skepticism» and argues that they share not only a drive to offer rational explanations of the world but also a conception of philosophy profoundly different from the way that discipline currently understands itsel
in 1995, Hadot surveys with care the great schools of classical thought» Platonism, Aristotelianism >, Cynicism, Epicureanism, Stoicism, and Skepticism» and argues that they share not only a drive to offer
rational explanations of the
world but also a conception of philosophy profoundly different from the
way that discipline currently understands itself.
Christian undergraduates at elite universities often feel forced into a troubling dichotomy: They may go «all -
in» for a secular education, by examining their opinions under the tutelage of an irreligious faculty; or else they must withhold something of themselves from
rational inquiry, erecting a barrier between the performative requirements of their research discipline and their beliefs about the
way the
world actually is.
But the most frosty time I have had
in economics was 27 years ago, when I argued to my development economics class that people
in the third
world were
rational in the number of kids that they had, because they had no
way to save for their old age.
However, the real
world of behaviour is a long
way from the
rational viewpoint, and not just
in the realm of information gathering.
Via Twitter, I found and read a fascinating analysis by Stéphane Hallegatte, an economist and lead climate change specialist at the
World Bank, pointing to the
rational aspects of why we end up building
in harm's
way.
I am now a computer programmer
in the business
world by day, which
in large measure involves trying to understand how other
rational minds work,
in the
way they have offered supporting programming interfaces to solve practical problems for you.
Still,
in a more
rational world, the president could've worked with Congress on the new EPA regulations to ensure smooth sailing for this, but of course the
way things are that's impossible.