32 Sentences With "contrary to reason" | Random Sentence Generator

For Voltaire, people might well hope for a happier state, but to expect more was contrary to reason.

In 1746 he published An absolute, indefeasible, hereditary right contrary to reason and Scripture, on He was buried in Westminster Abbey.

The term ‘absurd’ has roots in the Latin ‘absurdus’ meaning ‘contrary to reason’ or ‘inharmonious’Gavins, J. (2013). The Literary Absurd. In Reading the Absurd (pp. 1-9). Edinburgh: Edinburgh University Press.

Will Durant, The Reformation, Simon and Schuster, 1957.See also: Dictionary of the History of Ideas Double Truth Francis Bacon exemplifies this concept in his book The Advancement of Learning arguing that the fact that revelation was contrary to reason is what gave value to faith.The History of Western Philosophy by Bertrand Russel (1947), Allen & Unwin, p. 564.

A moral imperative is a strongly-felt principle that compels that person to act. It is a kind of categorical imperative, as defined by Immanuel Kant. Kant took the imperative to be a dictate of pure reason, in its practical aspect. Not following the moral law was seen to be self-defeating and thus contrary to reason.

Any other plan would be contrary to reason, to precedent, and to decorum." The third is the shortest of the principles and the most straightforward. Furthermore, this leads us into the fourth case. As to the fourth set of cases, Publius explains that this relies on the proposition that "the peace of the whole ought not to be left at the disposal of the part.

Every man possesses an absolute power over his own liberty and property, but not over his own life... :II. The punishment of murder by death, is contrary to reason, and to the order and happiness of society... :III. The punishment of murder by death, is contrary to divine revelation. Rush led the state of Pennsylvania to establish the first state penitentiary, the Walnut Street Prison, in 1790.

The "fact that Christianity is contrary to reason…is the necessary precondition for true faith." Political theorist Isaiah Berlin, who has also pointed out the similarities between the arguments of Hume and Kierkegaard against rational theology,Miles, T. 2009. "Hume: Kierkegaard and Hume on reason, faith, and the ethics of philosophy." In Kierkegaard and the Renaissance and Modern Traditions: Philosophy, edited by J. B Stewart.

The identification of the seven ahruf with the seven readings of the Quran (qira'at) canonised by Ibn Mujahid has been rejected by Muslim and Western scholars. Medieval Quranic scholar Ibn al- Jazari mentioned the rejection of the notion as a point of agreement among subject specialists,Dutton 2012, p. 23. while Christopher Melchert stated that it is both "contrary to reason" and "unsupported by the Islamic tradition".Melchert 2008, p. 82.

Philosophy and revelation represent two realms of knowledge. Philosophy represents the profane realm of natural truth whereas revelation represents the divine realm of supernatural truth. Revelation or supernatural truth is beyond the reach of reason and therefore philosophy must accept these truths by faith. Philosophy is characterized as a handmaid to faith that humbly accepts revelation. Revelation has the “force of certain truth” so that what is contrary to faith is also contrary to reason.

Professor Walîd b. Ibrâhîm al-`Ujajî Imam Muhammad ibn Saud Islamic University explains the opposition to qiyas as coming from multiple angles: :Some of them argued that qiyâs is contrary to reason. One argument given in this light was that: “Delving into this method is intellectually repugnant in its own right”. Another argument was: “Islamic legal rulings are based on human well-being, and no one knows human well-being except the One who gave us the sacred law.

Rather than argue for the necessity of a god, some theists base their belief upon grounds independent of, or prior to, reason, making Occam's razor irrelevant. This was the stance of Søren Kierkegaard, who viewed belief in God as a leap of faith that sometimes directly opposed reason.McDonald 2005. This is also the doctrine of Gordon Clark's presuppositional apologetics, with the exception that Clark never thought the leap of faith was contrary to reason (see also Fideism).

Torture was abolished in England around 1640 (except peine forte et dure, whose aim was to force a defendant not to confess but to plead, which was abolished in 1772). The use of torture in Europe came under attack during the Enlightenment. Cesare Beccaria's On Crimes and Punishments (1764) denounced the use of torture as cruel and contrary to reason. The French Revolution abolished the use of torture in France and the French Armies carried abolition to most of the rest of Europe.

"From the works of the law no flesh shall be justified, because there is an inability to do what it requires ... because the declarations of divine truth are not only contrary to reason, but above its reach, and that makes wise men and diviners mad."Tomkinson Truth's Triumph p. 164 Tomkinson illustrates his point by showing how reasonable Esau was to object to his treatment. There is no trace of reason in God because reason is desire and God lacks nothing.

Most Protestant historians did not date the beginnings of the modern era from the Renaissance, but later, from the beginnings of the Reformation.R. D. Linder, The Reformation Era (Greenwood, 2008), p. 124. In the Age of Enlightenment of the 17th and 18th centuries, the Middle Ages was seen as an "Age of Faith" when religion reigned, and thus as a period contrary to reason and contrary to the spirit of the Enlightenment.K. J. Christiano, W. H. Swatos and P. Kivisto, Sociology of Religion: Contemporary Developments (Rowman Altamira, 2002), p. 77.

One of the leading Islamist thinkers and Islamic revivalists, Abul A'la Maududi agreed with Islamic modernists that Islam contained nothing contrary to reason, and was superior in rational terms to all other religious systems. However he disagreed with them in their examination of the Quran and the Sunna using reason as the standard. Maududi, instead started from the proposition that "true reason is Islamic", and accepted the Book and the Sunna, not reason, as the final authority. Modernists erred in examining rather than simply obeying the Quran and the Sunna.

In this work Saadia treats the questions that interested the Mutakallamin, such as the creation of matter, the unity of God, the divine attributes, the soul, etc. Saadia criticizes other philosophers severely. For Saadia there was no problem as to creation: God created the world ex nihilo, just as the Bible attests; and he contests the theory of the Mutakallamin in reference to atoms, which theory, he declares, is just as contrary to reason and religion as the theory of the philosophers professing the eternity of matter. To prove the unity of God, Saadia uses the demonstrations of the Mutakallamin.

Isaacs J strongly opposed the reserved powers doctrine, holding "There can be no derogations from the grant expressly made, except those which are expressly stated or which of necessity inhere. It is an inherent consequence of the division of powers between governmental authorities that neither authority is to hamper or impede the other in the exercise of their respective powers, but that doctrine has no relation to the extent of the powers themselves; it assumes the delimitation aliunde. It is contrary to reason to shorten the expressly granted powers by the undefined residuum".R v Barger (1908) 6 CLR 41 at p.

The decision in Bonham's Case has been described by John Campbell (Lord Chief Justice and Lord Chancellor in the 19th century) as "a foolish doctrine alleged to have been laid down extra-judicially".Orth (1999) p. 37 Philip Allott, in the Cambridge Law Journal, simply called it an "abortion".Allott (1990) p. 379 Coke was later dismissed from his judicial posts, and Ellesmere immediately began making veiled criticisms, maintaining that it was unconscionable to allow the judges power to throw aside Acts of Parliament if they were repugnant or contrary to reason; however, he spoke "not of impossibilities or direct repugnancies".

For Saadia creation is not problematic: God created the world ex nihilo, just as Scripture attests; and he contests the theory of the Motekallamin in reference to atoms, which theory, he declares, is just as contrary to reason and religion as the theory of the philosophers professing the eternity of matter. To prove the unity of God, Saadia uses the demonstrations of the Motekallamin. Only the attributes of essence (sifat-al- datiat) can be ascribed to God, but not the attributes of action (sifat-al- af'aliyat). The soul is a substance more delicate even than that of the celestial spheres.

Toland identified himself as a pantheist in his publication Socinianism Truly Stated, by a pantheist in 1705. At the time when he wrote Christianity not Mysterious he was careful to distinguish himself from both sceptical atheists and orthodox theologians. After having formulated a stricter version of Locke's epistemological rationalism, Toland then goes on to show that there are no facts or doctrines from the Bible which are not perfectly plain, intelligible and reasonable, being neither contrary to reason nor incomprehensible to it. All revelation is human revelation; that which is not rendered understandable is to be rejected as gibberish.

Thus Hume notoriously writes: "'Tis not contrary to reason to prefer the destruction of the whole world to the scratching of my finger". Of course, if a passion is based on a false judgment—about an object that doesn't really exist, or a causal relation that doesn't really hold—then the passion can be considered "unreasonable" in a less strict sense of the term. But "even then", insists Hume, "'tis not the passion, properly speaking, which is unreasonable, but the judgment". Finally, Hume argues that the alleged conflict between reason and the passions is actually a conflict between two different kinds of passions—the calm passions and the violent passions.

Francisco de Holanda puts a defense in the mouth of Michelangelo in his third dialogue of Da Pintura Antiga, 1548: > "this insatiable desire of man sometimes prefers to an ordinary building, > with its pillars and doors, one falsely constructed in grotesque style, with > pillars formed of children growing out of stalks of flowers, with > architraves and cornices of branches of myrtle and doorways of reeds and > other things, all seeming impossible and contrary to reason, yet it may be > really great work if it is performed by a skillful artist."Quoted in David > Summers, "Michelangelo on Architecture", The Art Bulletin 54.2 (June > 1972:146-157) p. 151.

54 per Grifith CJ Isaacs & Higgins JJ in dissent Isaacs J strongly opposed the reserved powers doctrine, holding "There can be no derogations from the grant expressly made, except those which are expressly stated or which of necessity inhere. It is an inherent consequence of the division of powers between governmental authorities that neither authority is to hamper or impede the other in the exercise of their respective powers, but that doctrine has no relation to the extent of the powers themselves; it assumes the delimitation aliunde. It is contrary to reason to shorten the expressly granted powers by the undefined residuum".R v Barger (1908) 6 CLR 41 at p.

The oldest Jewish religio- philosophical work preserved is that of Saadia Gaon (892-942), Emunot ve-Deot, "The Book of Beliefs and Opinions". In this work Saadia treats the questions that interested the Mutakallamin, such as the creation of matter, the unity of God, the divine attributes, the soul, etc. Saadia criticizes other philosophers severely. For Saadia there was no problem as to creation: God created the world ex nihilo, just as the Bible attests; and he contests the theory of the Mutakallamin in reference to atoms, which theory, he declares, is just as contrary to reason and religion as the theory of the philosophers professing the eternity of matter.

Giovanni di Paolo's St. Thomas Aquinas Confounding Averroës. Tempier investigated the works of both Aquinas and Averroes. Pierre Duhem considered that these condemnations "destroyed certain essential foundations of Peripatetic physics". Although the Aristotelian system viewed propositions such as the existence of a vacuum to be ridiculously untenable, belief in Divine Omnipotence sanctioned them as possible, whilst waiting for science to confirm them as true. From at least 1280 onward, many masters at Paris and Oxford admitted that the laws of nature are certainly opposed to the production of empty space, but that the realisation of such a space is not, in itself, contrary to reason.

St. Augustine explored and used the term "concupiscence" to refer to sinful lust. Concupiscence (from Late Latin noun concupiscentia, from the Latin verb concupiscere, from con-, "with", here an intensifier, + cupi(d)-, "desiring" + -escere, a verb-forming suffix denoting beginning of a process or state) is an ardent, usually sensual, longing. Involuntary sexual arousal is explored in the Confessions of Augustine, wherein he used the term "concupiscence" to refer to sinful lust. In Catholic theology, concupiscence is seen as a desire of the lower appetite contrary to reason. There are nine occurrences of concupiscence in the Douay-Rheims BibleWisdom 4:12, Romans 7:7, Romans 7:8, Colossians 3:5, Epistle of James 1:14, James 1:15, 2 Peter 1:4, and 1 John 2:17.

It has always been recognized that this method > of interrogation, by putting men to the torture, is useless. The wretches > say whatever comes into their heads and whatever they think one wants to > believe. Consequently, the Commander-in-Chief forbids the use of a method > which is contrary to reason and humanity.Napoleon Bonaparte, Letters and > Documents of Napoleon, Volume I: The Rise to Power, selected and translated > by John Eldred Howard (London: The Cresset Press, 1961), 274. European states abolished torture from their statutory law in the late 18th and early 19th centuries. England abolished torture in about 1640 (except peine forte et dure, which England only abolished in 1772), Scotland in 1708, Prussia in 1740, Denmark around 1770, Russia in 1774, Austria and Polish- Lithuanian Commonwealth in 1776, Italy in 1786, France in 1789, and Baden in 1831.

2 February 1948, Elizabeth Anscombe and C. S. Lewis, "The Self-Refuting Nature of Naturalism" Catholic philosopher G.E.M. Anscombe debated Lewis about a portion of Lewis's 1947 book, Miracles known today as the Argument from Reason, in which he stated that since naturalists claimed all of nature to be irrational, that would make the claim of the naturalists also irrational and therefore contrary to reason (for example, that if there is no God, if nature is the product of chance, then how can a human brain offer anything but chance observations that have no authority?). She claimed that he had mistakenly equated non-rational causes with irrational causes and confused the concepts of cause, reason, and explanation. John R. Lucas later helped in a rerun of this debate, which ended up vindicating Lewis. Victor Reppert's book, C.S. Lewis's Dangerous Idea, further supports Lewis's original argument.

With ideal > conditions, the Tiger can decimate the Shermans in no time flat without any > "defensive" fire by the M-4s at all, and then move off....While Panzer > Blitz, Panzer Leader and Arab-Israeli Wars are wonderful games, and demand a > high degree of tactical ability to play, victory can be obtained in a manner > very often that runs contrary to reason and a player's intelligence... This much anticipated sequel to PanzerBlitz was successful, and the next year SPI replaced their earlier titles with games featuring a new "Simultaneous- Sequential-Play-System", eliminating the bookkeeping involved in games like KampfPanzer and Tank and attempting to address the problems described by Bird, above. And so MechWar '77 replaced the earlier Red Star/White Star, Panzer '44 replaced Combat Command, and Search & Destroy replaced Grunt. The new Simultaneous-Sequential-Play-System (SSPS) allowed for much greater realism without sacrificing playability, and was considered the new "state of the art" for tactical wargames. The first era of tactical wargaming had come to an end.

Indeed, it is on this, that the Yorkshire mill-owners > have petitioned the House of Commons to allow them to work children of eight > years of age as many as 72 hours in the week, or 12 hours in the day ! The 'curse of the factory system' was not that the system existed, but that it had been left unregulated. Consequently, improvements in machinery allowed no improvement in hours and conditions for the workforce; instead there was a race to the bottom: > Most of the masters are obliged to admit the excessive hours of labour > imposed on children, and the ministers have done it in the most solemn > manner; but they cannot interfere with the labour, the "free labour" of the > adult, because that is against sound principle! According to their own > showing, it is a choice of evils; but, contrary to reason, contrary to all > acknowledged principle and to universal practice, they would choose the > greater: they would overwork the child, though nature forbids it, rather > than shorten the labour of the adult, who is also overworked.

Les Sauvages Américains by Gordon Sayre describes 17th century New France and North America by exploring both what Lahontan was writing about as well as Lahontan himself in order to create a picture of how European were interacting with the Native Americans and how both parties felt about each other. Sayre writes that Lahontan’s “text both analyzes Indian life for insights into European culture and imposes European categories on Indian culture.” Sayre also points on that unlike others at the time who interpreted the actions of the natives from a religious and moral perspective Lahontan used one of enlightenment, which puts him ahead of the times. This is especially true with reference to native customs, which he believed that “strong passions such as love and jealousy were contrary to reason, and led to pointless strife and violence.” The work is significant in Sayre's opinion for its ethnographic fieldwork. Lahontan’s letters though incredibly knowledgeable in providing information about his travels in New France could be limited by “time and experience” suggests Sayre whereas the memoirs stem from a large collection of documents leaving some inconsistency.