Scruples can inform the jury as much as dogmatism infects it.
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Blanket bans, 100% targets and punitive taxes are usually a sign of dogmatism.
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You don't sense hard edges, dogmatism or self-righteous judgment from gracious people.
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Each completed tests assessing dogmatism, empathetic concern, aspects of analytical reasoning, and prosocial intentions.
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Such dogmatism has been good for Ngo's brand and good for the right-wing content machine.
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There are infinite routes to good health outside of the dogmatism of wellness and clean eating.
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At a time of intense dogmatism, he did not proclaim that there was a "right" modernist aesthetic.
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"His hate speech appeals to lower passions like xenophobia, machismo, political intolerance and religious dogmatism," the letter said.
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In his great transition period, Wittgenstein rejected all philosophical dogmatism, and totally changed the direction of his philosophy.
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Salafi-jihadists look to 7th-century Arabia and the Prophet Mohammed's life with a dogmatism that bemuses most Muslims.
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"We mustn't say to ourselves, by dogmatism, that we must absolutely redo the cathedral as it was," he said.
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The authors argue without evidence that dogmatism in a debate setting will then be applied to the real world.
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Voters sent a clear message: They want more flexibility in politics, less ideological dogmatism and more readiness for compromise.
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I see a lot of dogmatism that promotes one side or the other, and it's a lot more complicated than that.
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The dogmatism of French academic painting is elucidated in the show's catalogue, but isn't sufficiently conveyed in the exhibition's wall texts.
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Its chances depend on it communicating a genuine sense of contrition for its crimes, and abandoning the Stalinist dogmatism that few share.
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At the convention, Rodrigo Londoño (pictured, left), the FARC's president, said it would campaign "without dogmatism or sectarianism, far from ideological ostentation".
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Not to make students politically liberal but to help students think freely and well for themselves, seeing through the dogmatism of others.
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The Muslim world began to stagnate and then decline after the 13th century, as this cosmopolitanism was replaced with self-isolating dogmatism.
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He is a veteran Shiite politician known for his conciliatory tone and personality, who shuns the dogmatism and authoritarianism of his predecessors.
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They were freelance philosophers working independently of the universities, criticising mainstream views and liberating thought from its academic straitjacket and neo-Aristotelian dogmatism.
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He lived in an age of division and dogmatism; the religious wars between Catholics and Huguenots lasted almost 40 years and caused countless deaths.
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Singing with earnest clarity, Father John Misty indicts selfishness, ignorance, distraction, vanity, politics, self-delusion, dogmatism, technocracy, God and, by no means least, himself.
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"Donald Trump's short-sighted America first dogmatism has come home to roost," Biden said Tuesday in New York, blasting Trump for damaging relations with allies.
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But since the 1980s, neoconservatism has relentlessly pushed Islam toward a particular dogmatism, instrumentalizing it for political purposes to attack the common underpinnings of social life.
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The liberal ridicule, according to Mr. Ibrahim, results from a narrow-minded dogmatism that demands across-the-board acquiescence to a certain set of cultural values.
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When one such party member, Hoang Minh Chinh, disseminated his political views in an essay he called "Dogmatism in Vietnam," he became the ruling clique's No. 1 enemy.
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But both sides are guilty of dogmatism: Stephen Colbert, a proud South Carolinian, once suggested that North Carolina's Piedmont vinegar sauce is better employed as a toilet bowl cleaner.
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Unfortunately, the book dodges the overarching question of whether Westboro is an aberration or an extension of the dogmatism of many religious adherents who lack tolerance for theological diversity.
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"We need to see a bit less dry legalism and dry dogmatism and a bit more of the flexibility that we have demonstrated in our white paper," Raab added.
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Frederick's unsubtle political dogmatism works against her dedication to nature and its materiality, but this might be attributed to the typology of environmentalist art that has entered our vernacular.
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B.E.: Where does this all leave us in terms of Nietzsche's famous critique of all forms of dogmatism and the violence it can cause, thinking instead "beyond good and evil"?
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He began his career as a left-wing polemicist and ended it as a zealot for American empire and the New Atheism, animated by a dogmatism that put most of the religiously faithful he disdained to shame.
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Mr. Gharem is in some ways a curious choice for such a job, having spent his career taking aim at what he sees as the stifling aspects of Saudi life: the byzantine bureaucracy, religious dogmatism and dependence on oil.
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With all its faults (a certain dogmatism, privatisation without competition policy and a tendency for countries to have overvalued exchange rates) and omissions (an initial neglect of social safety-nets) it put the region on a more viable course.
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Still, I doubt I'm the only listener of my generation who has at times succumbed to the lure of rock-snob dogmatism and worshiped false idols of authenticity, as if Sir Elton's splendid artifice were something to be outgrown or outsmarted.
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A 2013 study from the University of Tennessee at Chattanooga found that the atheists who consider themselves "anti-theists," or vehemently opposed to religion in all its forms and eager to proactively fight it, have the highest rates of dogmatism and anger.
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But they are a nice little signpost of where Obama's style of liberalism stands relative to the currents of populism and democratic socialism that are riding high on the left, as well as the free-market dogmatism that prevails in conservative circles in Congress.
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It is only the latest victory of far-right nationalism that in the past 24 hours has seen the first step toward the end of the moderate conservative leadership of Angela Merkel in Germany and growing fears of the spread of anti-democratic dogmatism.
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Together, Belgians of Moroccan and Turkish origin today account for the vast majority of the capital city's Muslim population, and both groups are heir to a fairly relaxed form of Islam that has none of the reactionary dogmatism of Saudi Arabia and some other Arab states.
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It is essential, however, to make sure that the good kind of seriousness — steady, good-hearted, good-willed — does not slide back into moral smugness or certainty, and that the fascistic thinking and dogmatism against which we retaliated with irony does not become our own signature.
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When the Supreme Court sets out to reconcile these two ideals of the jury, it should allow defendants to challenge a verdict only when evidence reveals animus, dogmatism or other biases like financial conflicts or family relationships that would have warranted keeping people off the jury in the first place.
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The biggest key to understanding Trump's dogmatism on trade is that even as he switched political parties and changed his views on issue after issue, his one consistent stance over 40 years is that other countries are "ripping off the United States" in trade deals, as he put it in 1987.
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I am creeped out by the increasing dogmatism and intolerance of millennials on the left; I felt a generational divide open up under me last year when everyone under 40 seemed to agree that Dana Schutz's painting of Emmett Till in his coffin should be removed from the Whitney Biennial.
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Moscow preferred stability at all costs, while the United States "mercilessly and mindlessly betrays allies for the sake of theoretical dogmatism," Yevgeny Satanovsky, a Russian academic, wrote in the same journal, noting that these policies often lead to support of Islamic fundamentalists, who are even more at odds with America's purported values.
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When those from dominant groups or in positions of campus authority insist that this is not real harm because it's not physical violence, or when First Amendment fundamentalists claim that any constraint on speech is a step on the slippery slope toward tyranny, we can detect the ideology of market deregulation at the heart of free speech dogmatism.
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Another one is that Douthat assumes his own side in the culture war is monolithic on the issues that animate social liberalism, arguing that were it not for Trump, liberals might have paid the price for their dogmatism at the ballot box: By nominating a Trump rather than a Nixon or a Reagan, the Republicans may have saved liberalism from repeating that trajectory.
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Deconstruction can challenge a particular dogmatism and hence de-sediment dogmatism in general, but it cannot escape all dogmatism all at once.
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Southey disliked in Wordsworth the air of dogmatism, and the unaffable haughtiness of his manner.
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In M. Schofield, M. Burnyeat, and J. Barnes (eds.), Doubt and Dogmatism (pp. 20-53). Cambridge University Press.
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Diversity of ideas and dissent are claimed values in order to avoid the intolerance born of extremism and dogmatism.
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Hansen's research explored vocational interests in relation to gender, cultural background, and personality with the goal of using the information to help people make career decisions. In graduate school, she worked with Charles Johansson in exploring vocational interests in relation to personality characteristics, such as dogmatism (i.e., rigid certainty about the correctness of one's views). In an early study (involving men only), high dogmatism was associated with interests in military, business, and management-related occupations while low dogmatism was associated with interest in arts.
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The doubts of skepticism awaken reason from its dogmatism and bring about an examination of reason's rights and limits. It is necessary to take the next step after dogmatism and skepticism. This is the step to criticism. By criticism, the limits of our knowledge are proved from principles, not from mere personal experience.
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Fear is a chief motivator of dogmatism, and dogmatic people are slaves to their fears. This is not genuine confidence.
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The Hauptlehr- and research of Bodem were next to the dogmatism the New Testament. He has published numerous dogmatic essays.
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Clearly enough, the principle of tolerance was a sophisticated device introduced by Carnap to dismiss any form of dogmatism in philosophy.
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Schulze used Guttman's scalogram analysis to select 10 items from the Rokeach's Dogmatism scale which best met the criteria of unidimensionality.
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Tismăneanu, p. 161; Zamfir et al., p. 6 The death of Joseph Stalin in early 1953 signaled a path toward less dogmatism.
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Breed, George, and Joen Fagan. "Religious dogmatism and peak experiences: A test of Maslow's hypothesis." Psychological Reports 31, no. 3 (1972): 866-866.
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Fouke traces Toland's practices to Shaftesbury's conception of a comic or 'derisory' mode of philosophising aimed at exposing pedantry, imposture, dogmatism, and folly.
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In March 1981, after one week of testimony, presiding Judge Irving Perluss ruled that the teaching of evolution in public schools did not infringe upon the First Amendment rights of Segraves and his children. Perluss's decision included a reference to a 1972 "anti-dogmatism" policy, which states: > "The decision states that the anti-dogmatism policy should be made known to > any organization or person who would receive the Science Framework for > California Public Schools." The decision states that the anti-dogmatism policy should be made known to any organization or person who would receive the Science Framework for California Public Schools.
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Among his siblings he was most tightly connected with Klaus, whereas he disliked the dogmatism and radical views of his sister Erika.Bitterli (2005), p. 620.
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The only new emphasis was Mao's concern with two types of subjectivist deviation: (1) dogmatism, the excessive reliance upon abstract theory; (2) empiricism, excessive dependence on experience.
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Thanks to dialectic the anti-dogmatic attitude has > disappeared, and Marxism has established itself as a dogmatism which is > elastic enough, by using its dialectic method, to evade any further attack. > It has thus become what I have called reinforced dogmatism. Bertrand Russell has criticized as unscientific Marx's belief in progress as a universal law. Russell stated: "Marx professed himself an atheist, but retained a cosmic optimism which only theism could justify".
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Simon Foucher (1 March 1644 – 27 April 1696) was a French polemic philosopher. His philosophical standpoint was one of Academic skepticism: he did not agree with dogmatism, but didn't resort to Pyrrhonism, either.
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However, he also exposed the evils of this system. Untouchability was its worst part. So, Vivekananda criticized this type of “Don’t touches”. He wanted to curb out this type of dogmatism from the society.
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Koba the Dread; London: Vintage Books; ; pp. 30–31. Sam Harris criticizes Western religion's reliance on divine authority as lending itself to authoritarianism and dogmatism. There is a correlation between religious fundamentalism and extrinsic religion (when religion is held because it serves ulterior interests) and authoritarianism, dogmatism, and prejudice.See for example: Also see: These arguments—combined with historical events that are argued to demonstrate the dangers of religion, such as the Crusades, inquisitions, witch trials, and terrorist attacks—have been used in response to claims of beneficial effects of belief in religion.
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The Fédération nationale de la libre pensée () is a French not-for-profit federation of local associations concerned with free thought. It promotes humanist principles of free enquiry and tolerance on rationalist and scientific principles, and campaigns against dogmatism.
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"Peter Ubel (2009). Scientocracy: Policy making that reflects human nature. Bernard Boudreau, a Canadian lawyer and politician, is a critic of scientocracy. He writes, "At the dawn of the 21st century, scientific dogmatism is more firmly entrenched than ever.
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The group's members were relatively innocent in the ways of revolution, despite their collective power. Although its members had different fates, as a group the 28 Bolsheviks were destined to fail. Today in China, "the 28 Bolsheviks" is synonymous with dogmatism.
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This means that the pneumatic identification of modern human with dogmatism is leading to the manipulation, together with other factors, of public opinion and the deprivation of individuality.Sigalas, A. "Έλληνες Καλλιτέχνες: Γεώργιος-Μαράν Βαρθαλίτης (Θεωρία Τρίτη)", April 24, 2014. Retrieved on April 25, 2014.
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In order to prevent the Communists taking over Overland, he and Turner took the subscriber lists and hid them.Murray-Smith, Indirections, p. 37. Murray-Smith was determined that Overland should "avoid the dreadful humorlessness and dogmatism of the fully convinced".Murray-Smith, Indirections, p. 39.
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London: Swan Sonnenschein & Co., 1907, p. ix He wrote at the beginning of the 20th century, in what he called an age of doubt: Fear is a chief motivator of dogmatism, and dogmatic people are slaves to their fears. This is not genuine confidence.Will to Doubt, p.
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In her Swedish-American life she found useful themes for some strange, pessimistic colored descriptions as in her works the nya världen (The new world). In her books she criticized double standards and dogmatism, as in the novel På Prairies (The Plains) and in her autobiography Lydia Vik.
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He was known for presenting fraudulent evidence to support policies of forced sterilization and was known for dogmatism. Furthermore, the rise of Nazism in the 1930s and their use of and belief in eugenics led to opposition to the American program. The ERO finally being closed in 1939.
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We should eliminate polemic in the form of opposed dogmatic assertions that cannot be related to possible experience. According to Kant, the censorship of reason is the examination and possible rebuke of reason. Such censorship leads to doubt and skepticism. After dogmatism produces opposing assertions, skepticism usually occurs.
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The continual change presented to us by experience, taken together with the thought of unity in productive force of nature, leads to the conception of the duality through which nature expresses itself in its varied products. In the introduction to the Ideen he argues against dogmatism, in the terms that a dogmatist cannot explain the organic; and that recourse to the idea of a cosmic creator is a feature of dogmatic systems imposed by the need to explain nature as purposive and unified.Dale E. Snow, Schelling and the end of Idealism (1996), p. 83. Fichte's system, called the Wissenschaftslehre, had begun with a fundamental distinction between dogmatism (fatalistic) and criticism (free), as his formulation of idealism.
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A trope or "mode" refers to skeptical stock arguments or "ways of refuting dogmatism."Weiner, E. S. C.; Simpson, J. A. (1992), The Compact Oxford English Dictionary, New York: Clarendon Press, p. 581, There are two sets of these tropes: the ten modes of Aenesidemus and the five modes of Agrippa.
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It marked a dramatic change of direction for the Social Democrats, away from Marxist dogmatism and towards a pragmatic welcoming of the need to collaborate with market-economy capitalism on behalf of the people. In later decades Susanne Miller would herself publish some authoritative historical works on the Godesberg Program.
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In 1836 he returned home anxious to embark on a mission of enlightenment.Hacikyan et al., p. 212. Abovian's efforts were thwarted as he faced a growing and hostile reaction from the Armenian clergy as well as Tsarist officials, largely stemming from his opposition to dogmatism and formalism in the school system.
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The "Grand Orient of Lusitania", founded in 1802, is the oldest Masonic Obedience in Portugal. It is recognized by the Grand Orient de France and also belongs to CLIPSAS. The Grand Orient of Portugal is part of the liberal or continental Freemasonry tradition, proclaiming the absolute liberty of conscience and dogmatism.
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Council communists did not gain an understanding of the composition of the council movement, the reasons for its decline, and the influence of Leninism and democracy on workers. All this was exacerbated, according to Gerber, by council communists' dogmatism and a lack of leadership at the lower levels.Gerber 1989, pp. 161-162.
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Antiochus of Ascalon (c. 125–68 BC), was the pupil of Philo of Larissa, and the teacher of Cicero. Through his influence, Platonism made the transition from New Academy Scepticism to Eclecticism. Whereas Philo had still adhered to the doctrine that there is nothing absolutely certain, Antiochus returned to a pronounced dogmatism.
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In section V, James makes a distinction between a skepticism about truth and its attainment and what he calls "dogmatism": "that truth exists, and that our minds can find it". Concerning dogmatism, James states that it has two forms; that there is an "absolutist way" and an "empiricist way" of believing in truth. James states: "The absolutists in this matter say that we not only can attain to knowing truth, but we can know when we have attained to knowing it, while the empiricists think that although we may attain it, we cannot infallibly know when." James then goes on to state that "the empiricist tendency has largely prevailed in science, while in philosophy the absolutist tendency has had everything its own way".
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Walker then turns to Rand's ideas, accusing her of dogmatism, ignorance, and flawed thinking. A chapter about her "dark side" describes her as hostile and domineering. Two chapters discuss Walker's theories about the origin of Rand's ideas. The first, "The Roots of Objectivism", discusses various influences and precursors that Walker believes contributed to Rand's ideas.
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The magazine remained secular into its later days, in 1923 criticizing the "poisonous dogmatism" of the thought of William Jennings Bryan and what the magazine saw as his religious fundamentalism. Over the years, The Century would publish works by a large number of writers who were agnostics or atheists, including famous skeptic Bertrand Russell.
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In 1926 Uncle Şäfiğulla he criticized the dogmatism and fanaticism of the Bolshevism. This satiric novel was published only in 1991. Ämirxan was a follower of realism and upheld national character in literature. Fatix Ämirxan explored the heritage of Tatar enlighteners, such as Qayum Nasíri, wrote articles on the works of Ğäliäsğar Kamal, Ğafur Qoläxmätov.
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As "Indeps", they reject the other factions and their bureaucratic, hierarchical dogmatism and do not consider themselves a faction at all. For this reason, they don't have a factol or an official headquarters, though Sigil's Great Bazaar serves as an unofficial one. They believe in individual freedom as the highest good and are analogous to libertarians.
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The intended subject of the satire was not Jesus and his teachings but religious dogmatism, according to the concurrent observations made by film theorists and statements from Monty Python.Shilbrack in Monty Python and Philosophy. pp. 14–21.cf. Tatum, pp.151–162 This is made clear in the beginning of the film during the Sermon on the Mount.
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In political ideology, a deviationist is a person who expresses a deviation: an abnormality or departure. In Stalinist ideology and practice, deviationism is an expressed belief which does not accord with official party doctrine for the time and area. Accusations of deviationism often led to purges. Forms of deviationism included revisionism, dogmatism, bourgeois nationalism, and rootless cosmopolitanism.
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Provo has > something against capitalism, communism, fascism, bureaucracy, militarism, > professionalism, dogmatism, and authoritarianism. Provo has to choose > between desperation, resistance and submissive extinction. Provo calls for > resistance wherever possible. Provo realises that it will lose in the end, > but it cannot pass up the chance to make at least one more heartfelt attempt > to provoke society.
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Zaikonospassky monastery, where the academy used to be located. The curriculum consisted of two major stages, including elementary stage (grammar, arithmetics, geography, history, languages, dogmatism or theology) and highest stage (theory of poetry, rhetorics, philosophy, theology). The whole educational process lasted for 12 to 15 years. The education itself was similar to that of Western European universities.
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Such hypotheses can be used to expose the pretensions of dogmatism. Kant explicitly praises Hume on his critique of religion for being beyond the field of natural science. However, Kant goes so far and not further in praising Hume basically because of Hume's skepticism. If only Hume would be critical rather than skeptical, Kant would be all-praises.
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683 In Cernat's view, Densusianu's "tastelessness" and "narrow dogmatism" were a downgrading factor within the Symbolist environment, indirectly contributing to a schism between the Neoclassical and innovative sides of the movement.Cernat, p.21, 22 Although noted by the traditionalists as a most polemical magazineChendi, p.63 and somewhat successful in its competition with Junimea,Vianu, Vol.
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112 antisemitism was only present "up front" within the Moldavian Faction and taken up in Wallachia by Cezar Bolliac, but also spread out, more discreetly, among the other political groups.Xenopol, pp. 518–519, 570 Adolphe Stern, the Jewish community leader, decried the Faction's "mystical and intransigent dogmatism", infused with an "awful hatred" by the "pseudo-intellectual" Bărnuțiu.Gafița, p.
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77–87 Syādvāda is not only an extension of Anekānta ontology, but a separate system of logic capable of standing on its own force. As reality is complex, no single proposition can express the nature of reality fully. Thus the term “syāt” should be prefixed before each proposition giving it a conditional point of view and thus removing any dogmatism in the statement.
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Present were some of the world's greatest economic thinkers. He made no apology for promoting the ideas of Von Mises, and the Austrian school, which held as its cardinal principle a return to laissez-faire unhampered free trade. The old ideas of dogmatism and intolerance must be abandoned, so that markets can be open and free, he opined, able to function normally.
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The flourishing of anatomy in the Alexandrian school led to scientific results that were not always in line with the dogmatic school hypotheses. In response to sterile dogmatism, it originated in the 3 BC in Alexandria the so-called. an empirical school that abandoned assumptions, philosophy and theory, adhering only to experience (empirics) as the only means of acquiring new, positive knowledge.
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Pohl's theories of the Germanic tribes not having any traditions or values of their own have been criticized by Wolf Liebeschuetz as "extraordinarily one-sided" and a form of ideological "dogmatism" evincing "a closed mind". Shami Gosh accuses the Vienna School of resorting to "rather dubious sorts of evidence" to push their interpretation of the sources in a particular manner.
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Derrida states that deconstruction is not a critique in the Kantian sense. This is because Kant defines the term critique as the opposite of dogmatism. For Derrida, it is not possible to escape the dogmatic baggage of the language we use in order to perform a pure critique in the Kantian sense. Language is dogmatic because it is inescapably metaphysical.
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The action of the play follows the career of the great Italian natural philosopher Galileo Galilei and the Galileo affair, in which he was tried by the Roman Catholic Church for the promulgation of his scientific discoveries. The play embraces such themes as the conflict between dogmatism and scientific evidence, as well as interrogating the values of constancy in the face of oppression.
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He knew German literature well, was a fine > critic, and something of a writer. He had absorbed too much of Western > European bourgeois civilization to be able to witness the ruthlessness and > cold, colorless dogmatism of Stalin's leadership without protest.John Scott > (ed. Stephen Kotkin), Behind the Urals: An American Worker in Russia's City > of Steel (Indiana University Press, 1989: ), pp. 82-83.
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The dogmatism of the Puritan divines, with their anti- rationalist demands, was, they felt, incorrect. They also felt that the Calvinist insistence on individual revelation left God uninvolved with the majority of mankind. At the same time, they were reacting against the reductive materialist writings of Thomas Hobbes. They felt that the latter, while rationalist, were denying the idealistic part of the universe.
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Born in Madrid, she wrote under the masculine pen name of Remigio Andres Delafon. In 1884, she became the first woman speaker in the Ateneo de Madrid. She was considered to be both controversial and a bold freethinker in her time. Her radical thinking and critique on many controversial subjects of religious dogmatism, atheistic approach, illegitimate births, civil marriage (with the eventuality of divorce) created serious controversies.
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Božidar Knežević (3 March 1862, Ub - 18 February 1905, Belgrade) was a Serbian philosopher, writer and literary critic. Although he was educated for the priesthood, he turned from Orthodox religion to a faith in science and in social regeneration under the guidance of the intellectual elite. For him the unpardonable sin was dogmatism, since he believed that neither religious, nor historical, nor scientific knowledge is wholly accurate.
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The novel became very popular among Dutch youth. In 2002 her second book was published, Minnares van de duivel, a collection of short stories which became a bestseller. On the television show Kopspijkers she read a sexually explicit passage of her book, angering Muslims and Christians. In September 2006, her third and most controversial book appeared, De verstotene, which contains explicit content and criticism of religious dogmatism.
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Set during the Reformation, the novel depicts the struggle between Lutheran Protestantism and Roman Catholicism. In it, Rydberg "still fought fanaticism and dogmatism, and his ideal was still humanity and liberty."Columbia Dictionary of Modern European Literature, Second Edition, edited by Jean-Albert Bédé and William B. Edgerton, 1980. Between 1886 and 1889, his literary work was focused on Norse and broader Germanic mythology.
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John W. Campbell became dissatisfied as well, accusing Hubbard of "dogmatism and authoritarianism" after the latter insisted that only the Hubbard-approved "Standard Procedure" of Dianetics be used and condemned all other methods as dangerous "Black Dianetics".Campbell, letter in The Arc Light, 25 (May 1952), pp. 6-8. This was a departure from Hubbard's previously liberal outlook, when he had rejected any attempt to monopolise Dianetics.
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From then on, he and the WPK stressed the roles of "revolutionary tradition" and Korea's cultural tradition in its revolution. At party meetings, members and cadres learned about North Korea's national prestige and its coming rejuvenation. Traditional customs were revived, to showcase Korean-ness. By 1965, Kim Il-sung claimed that if communists continued opposing individuality and sovereignty, the movement would be threatened by dogmatism and revisionism.
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The more decisive influence came from her mother and maternal grandmother who shared the house, making the family home one in which three generations of women lived together. The family's Protestant faith was an important aspect of family life, but it was practiced without dogmatism. As a teenager she attended a girls' "evangelical circle", while quietly nurturing an ambition to become a sports teacher when she grew up.
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None of Philo's works are extant; our knowledge of his views is derived from Numenius, Sextus Empiricus and Cicero. In general, his philosophy was a reaction against the Academic skepticism of the Middle and New Academy in favor of the dogmatism of Plato. He maintained that by means of conceptive notions (katalêptikê phantasia) objects could not be comprehended (akatalêpta), but were comprehensible according to their nature.Sextus Empiricus, Hypotyp. i.
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René Descartes is considered as the founder of modern philosophy. Modern philosophy began in France with the philosophy of René Descartes (1596–1650). His Meditations on First Philosophy changed the primary object of philosophical thought from ontology to epistemology and overcame the Aristotelian dogmatism inherited in philosophy from Scholasticism, the dominant form of thought in preceding centuries, while simultaneously raising some of the most fundamental problems for future generations of philosophers.
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Though religious dogmatism was on the rise the passionate hymns of Thomas Kingo transcended the genre with personal expression. External struggles with Sweden and internal rivalries among the nobility leading to Denmark's absolute monarchy in 1660 are chronicled from a royal prisoner's redemptive perspective in the heartfelt prose of Leonora Christina of the Blue Tower. Later Danish authors include Hans Christian Andersen, Søren Kierkegaard, Johannes V. Jensen, and Karen Blixen.
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Judge Dillard's multi method jurisprudence is reflected in an adage he often used and first noticed on a sign outside of a Unitarian Church in London during the Second World War - between dogmatism on one hand and skepticism on the other, there is a middle way, which is our way - open minded certainty.Meador, Daniel J. 1995, "Hardy C.Dillard: Writings & Speeches", University of Virginia Law School Foundation, p.96.
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He wrote numerous philosophical works, and some of the positions he worked out are considered significant, finding a way between skepticism and dogmatism. Richard Popkin indicates that Gassendi was one of the first thinkers to formulate the modern "scientific outlook", of moderated skepticism and empiricism. He clashed with his contemporary Descartes on the possibility of certain knowledge. His best known intellectual project attempted to reconcile Epicurean atomism with Christianity.
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In 1982, Liu retired due to worsening health problems. This gave Deng a boost in his calling for the retirement of aging leaders in order to clear the way for younger leaders of the CPC. On October 7, 1986, Liu died in Beijing, at the age of 94. In the lament given to him, Liu was rehabilitated and cleared of all charges against him during the movements against dogmatism.
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Cemal Yıldırım (1925–2009) was a Turkish philosopher, author, educator, and researcher. He was a prolific author, having written 15 books (4 in English and 11 in Turkish) and numerous academic papers. He has written extensively on the philosophy of science and the history of science. His popular books Bilimin Öncüleri ("Pioneers of Science") and Evrim Kuramı ve Bagnazlık ("Theory of Evolution and Dogmatism") were widely read and discussed in Turkey.
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Al-Ma'arri was a skeptic in his beliefs who denounced superstition and dogmatism in religion. This, along with his general negative view on life, has made him described as a pessimistic freethinker. One of the recurring themes of his philosophy was the right of reason against the claims of custom, tradition, and authority. Al-Ma'arri taught that religion was a "fable invented by the ancients", worthless except for those who exploit the credulous masses.
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He was musically untrained, and in the words of the music critic Charles Reid, "unhampered by any excess of technical knowledge" to restrain his "racy dogmatism."Reid, p. 189 His Mozart in has been reprinted many times since it was first published. Some of his music articles for the New Statesman and other journals were reprinted in Music and Life, Facing the Music, Musical Meanderings, and Variations on the theme of Music.
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Her religious advice tended to dogmatism and a feeling of Christian right. Phantasmagoria was noticed by William Wordsworth and Dorothy, whom she visited in Lancashire. Other friends were Felicia Hemans, with whom she stayed in Wales in summer 1828, Barbara Hofland, Sara Coleridge, the Henry Roscoes, the Charles Wentworth Dilkes, the Samuel Carter Halls, the Henry Chorleys, and Thomas De Quincey. Through its editor Dilke, she began writing for the Athenaeum in 1830.
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Epistemic Responsibility, Hanover, NH: University Press of New England for Brown University Press, 1987. James Montmarquet's theory of intellectual virtue is similar to Code's, but specifically defines additional intellectual virtues in order to defuse the potential dogmatism or fanaticism that is compatible with Code's desire for truth. The primary virtue is conscientiousness, which focuses on the correct end of intellectual living. In order to obtain conscientiousness, it is important to maintain impartiality, sobriety, and courage.
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Diethelm's sonic palette is highly distinctive, and through its expressivity and vitality has an immediate impact on the listener. The composer engaged intensively with the latest tendencies in music, including twelve-tone music, atonality, serialism and aleatorics, but always rejected the straitjacket of dogmatism. Instead, he developed his own characteristic style, influenced by Jenny, Hindemith, Honneger and Hans Martin. His music is characterised by Swiss elements and generally pursues a broad melodic linearity.
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S. Damian made his debut around 1955/1956 with literary criticism written in the spirit of that age's dogmatism. He worked for a while as a copy editor for Contemporanul, Gazeta literară, România literară and Luceafărul. Marginalised for a period of time, he was sent to West Germany in the mid-1970s to teach Romanian language and literature at the University of Heidelberg, after which he defected. He would continue to teach there until 1995.
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Biographer Martin Duberman noted that when he was asked directly if he was a Marxist, Zinn replied, "Yes, I'm something of a Marxist." He especially was influenced by the liberating vision of the young Marx in overcoming alienation, and disliked what he perceived to be Marx's later dogmatism. In later life he moved more toward anarchism. He wrote a history text, A People's History of the United States, to provide other perspectives on American history.
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At this time his religious dogmatism led him to destroy a significant number of Blake's works in the belief that they had been inspired by the devil. Tatham later wrote biographical literature on Blake. Tatham was both a sculptor and painter, exhibiting at the Royal Academy between 1825 and 1854. His works were characterised by their imitation of stiff early Renaissance styles, in the manner of the Ancients, though his later work became more conventional.
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In 1963 he lectured on 'Scientific Aspects of Philosophical Problems' (published as 'Dialectic without Dogmatism—Natural Sciences against Communistic Ideology') and was expelled from the ruling Socialist Unity Party and dismissed from the University—officially because he gave an interview to a newspaper from West Germany. His son Florian Havemann (born 12 January 1952 in East Berlin) fled to West Germany in 1971. Havemann was a victim of the Stasi's psychological warfare program.
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In the late Soviet period, when most "ideological" texts were still dominated by dry pseudo-Marxist dogmatism, her brilliantly written academic monographs and translations were among a few bright intellectual beacons that helped many people to overcome pessimism and spiritual depression. Later in her life, as an original thinker, she had striven to create a humanistic, holistic synthesis of Eastern and Western philosophical paradigms (symbolized by Chinese Dao (Tao) and Judeo-Christian Logos).
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The study of Ancient Greece especially in Protestant countries created an alliance between Greece and Protestant Christianity which tended to exclude other influences. The idea of progress. The antiquity of Egypt and Mesopotamia had previously made those civilizations particularly worthy of respect and admiration, but the emergence of the idea of progress portrayed later civilizations as more advanced and therefore better. Earlier cultures came to be seen as based on superstition and dogmatism. Racism.
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It included Kim's On Eliminating Dogmatism and Formalism and Establishing Juche in Ideological Work, which was not considered an important work at the time. After the publication, American scholars translated the speech into English and left the word "Juche" untranslated. According to Myers, this marked the begin of the recognition of Juche as a distinct ideology. According to Myers, Kim Il-sung's cult of personality was consciously trying to match that of Mao Zedong.
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In 1979 he was a fellow of the Guggenheim Foundation. Among Jensen's works are Renaissance Europe: Age of Recovery and Reconciliation, Reformation Europe: Age of Reform and Revolution, Confrontation at Worms: Martin Luther and the Diet of Worms and Diplomacy and Dogmatism: Bernardino de Mendoza and the French Catholic League. Jensen served on the editorial committee of the Sixteenth Century Journal. He was the editor of Forums in History from 1973 to 1976.
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Segraves v. California was a 1981 Superior Court of California case concerning the teaching of evolutionary biology in public schools. Kelly Segraves, parent of three schoolchildren, sued the State of California, arguing that the teaching of evolution in public schools violated the Free Exercise Clause of the First Amendment to the United States Constitution. The judge rejected this claim and found that California's anti-dogmatism policy gave sufficient accommodation to the views of Segraves.
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Though religious dogmatism was on the rise the passionate hymns of Thomas Kingo transcended the genre with personal expression. Fine poetry was created in the early 17th century by Anders Arrebo (1587–1637)."Arrebo, Anders" article in Dansk biografisk Lexikon, p 345, retrieved January 2, 2009 He is remembered in particular for Hexaemeron, a poem describing the six days of the Creation (c. 1622), published posthumouslyPreminger, Alex and T. V. F. Brogan, et al.
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The Dialectical Biologist is a 1985 book by the ecologist Richard Levins and the biologist Richard Lewontin, in which the authors sketch a dialectical approach to biology.Harvard U.P. 1985 They see "dialectics" more as a set of questions to ask about biological research, a weapon against dogmatism, than as a set of pre-determined answers. They focus on the (dialectical) relationship between the "whole" (or totality) and the "parts." "Part makes whole, and whole makes part".p.
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He writes: :Schenker's and his disciples' musical theory and philosophy is not art, its whole outlook – at least as expressed in their writings – lacks feeling. There was seldom a colder spirit than theirs; the only warmth one feels is the warmth of dogmatism. Music interests them only insofar as it fits into their system [...]. In reality music serves only to furnish grist for the mill of their insatiable theoretical mind, not for their heart or imagination.
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He also called it the "mirror of the nation's condition and an elegy expressive of its grief". In the Musaddas Hali condemned what he saw as dogmatism, obscurantism and bigotry, and he attributed the decline of India's Muslims to the discouragement of dissent and the placing of religious rituals above the spirit of religion. He concluded the poem by warning Muslims to repair their ship before it is ship-wrecked in a storm.Hameed, 'Introduction', p. 22.
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Richard Henry Popkin (December 27, 1923 – April 14, 2005) was an American academic philosopher who specialized in the history of enlightenment philosophy and early modern anti-dogmatism. His 1960 work The History of Scepticism from Erasmus to DescartesLater editions are enlarged and so have slightly different titles introduced one previously unrecognized influence on Western thought in the seventeenth century, the Pyrrhonian Scepticism of Sextus Empiricus. Popkin also was an internationally acclaimed scholar on Christian millenarianism and Jewish messianism.
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One of Bishop Zumárraga's first acts as episcopal inquisitor was the 1536 prosecution of a Nahua man, baptized Martín, with the indigenous name of Ocelotl ("ocelot"). He was prosecuted as a nahualli, a priest with supernatural powers, as well as heretical dogmatism, and concubinage. The trial record of his case was published in 1912,Procesos de indios idólatras y hechiceros. Publicaciones de la Comisión Reorganizadora del Archivo General y Público de la Nación, vol. 3, Mexico: Guerrero 1912.
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Snezhnevsky's concept, with its dogmatism, proved to be psychologically comfortable for many psychiatrists, relieving them from doubt when making a diagnosis. That carried a great danger: any deviation from a norm evaluated by a doctor could be regarded as an early phase of schizophrenia, with all ensuing consequences. It resulted in the broad opportunity for voluntary and involuntary abuses of psychiatry. But Snezhnevsky did not take civil and scientific courage to reconsider his concept which clearly reached a deadlock.
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Snezhnevsky's concept, with its dogmatism, proved to be psychologically comfortable for many psychiatrists, relieving them from doubt when making a diagnosis. That carried a great danger: any deviation from a norm evaluated by a doctor could be regarded as an early phase of schizophrenia, with all ensuing consequences. It resulted in the broad opportunity for voluntary and involuntary abuses of psychiatry. However, Snezhnevsky did not take civil and scientific courage to reconsider his concept which clearly reached a deadlock.
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This perception leads to the doctrine of syadvada or sevenfold predication stating the truth from different viewpoints. Anekantvada is the doctrine and Syadvada is its expression. According to Jaina philosophers all important philosophical statements should be expressed in this sevenfold way in order to remove the danger of dogmatism (ekanta) in philosophy. The concept of syadvada allows the Jains to accept the truth in other philosophies from their perspectives, thus inculcating a tolerance for other viewpoints.
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He also left manuscript notes on Burmann's and Martyn's editions of Virgil, on Euripides, Catullus, Tibullus, and the greater part of Hesiod. In some of these he adopts the whimsical name Dexiades Ericius. His Revisal of Shakespear's Text (1765) was an answer to what he saw as the dogmatism of William Warburton. The Essay towards a Demonstrative Proof of the Divine Existence, Unity and Attributes (1740) was intended to combat the opinions of Voltaire, Rousseau and Hume.
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On August 5, 1846, Thomson delivered his inaugural address. He maintained that the college was a product of the liberality of the people of Delaware and that it was fortunate that Ohio Wesleyan was founded in a community divided in religious and political opinions because the friction of a mixed society prevented dogmatism and developed energy and pointed out that the spirit of the college is the spirit of liberty.Henry Hubbart(1944). Ohio Wesleyan's First Hundred Years.
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And all the while there is room for the instructor and for his initiative and individuality. No teacher inferior in training or wanting in class-room skill would better attempt this book... His catholic quality of temper and lack of dogmatism render. Professor Seager's doctrinal positions of less controlling importance for text-book purposes. While his work is noticebly Austrian in tone and method, yet it is such in a manner which need not offend even the radically conservative.
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Via social movements the status quo might be overhauled. These seek to alleviate or prevent a particular issue and often to shape social feeling and cultural expression of a society or nation. The status quo is at least in part rejected by their protagonists - progressives - leading the movement. Those defending range from debaters, compromisers, election and referendum givers to dogmatism and totalitarians (termed, where a social or legal change is made by the progressives, the reactionary side or reactionaries).
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Alexander of Lycopolis was the writer of a short treatise, in twenty-six chapters, against the Manicheans (J. P. Migne, Patrologia Graeca, XVIII, 409-448). He says in the second chapter of this work that he derived his knowledge of Manes' teaching apo ton gnorimon (from the man's friend). The work is a specimen of Greek analytical procedure, "a calm but vigorous protest of the trained scientific intellect against the vague dogmatism of the Oriental theosophies".
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His ideas were directly inherited by Hayek and Friedman the leading political economists of the post-war era to influence American capitalism. Rappard predicted the Soviet Union's redundant for Collectivism would cause the economy to implode under its own weight. "Exploitation of the masses" he argued worked neither under capitalism nor communism. But the consequences of the failure of the League of Nations to prevent war, and the totality of the American victory caused an institutional blindness among elites, entrenching an infallible dogmatism.
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One book which found a wider audience was published in 1977 under the title "Il n'y a pas de drogués heureux" ("There are no happy drug addicts"). The opening line was almost as arresting as the title: "I could have been a little Nazi if I hadn't also been a little Jew". The book became a best seller. Before the scourge of HIV/AIDS was identified, Olievenstein vigorously opposed Methadone treatments and the perceived dogmatism of one or two "therapy lobbies".
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In 1846, reflecting their political beliefs, Gustav and Amalie Struve also rejected their Protestant confession, becoming so-called "German catholics". The German Catholics were a sect that flourished (briefly) during the 1840s and 1850s as a reaction against religiously cloaked dogmatism. Many adherents were also involved politically in the radical activism that was a feature of the 1840s. In 1847 Gustav Struve took the further step of renouncing his own title: Gustav Karl Johann Christian von Struve became Gustav Struve.
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He was a Home Office-approved pathologist and lecturer in forensic medicine at the University College Hospital, the London School of Medicine for Women and at St Thomas's Hospital. He also was a Fellow of the Royal Society of Medicine. In later years, Spilbury's dogmatic manner and his unbending belief in his own infallibility gave rise to criticism. Judges began to express concern about his invincibility in court and recent researches have indicated that his inflexible dogmatism led to miscarriages of justice.
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The Amana Colony stems from a religious movement started in 1714 in Germany by Eberhard L. Gruber and Johann F. Rock. They had both grown displeased with the dogmatism of the Lutheran Church and began to study the Pietist teachings of Philipp Spener. Gruber and Rock fervently spread their beliefs and gained a following originally known as the New Spiritual Economy. They believed that God communicated through individuals with the "gift of inspiration", just as he did in the days of the prophets.
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Basava, the influential leader of Lingayatism The Sharana- movement, which started in the 11th century, is regarded by some as the start of Veerashaivism. It started in a time when Kalamukha Shaivism, which was supported by the ruling classes, was dominant, and in control of the monasteries. The Sharana-movement was inspired by the Nayanars, and emphasised personal religious experience over text-based dogmatism. The traditional legends and hagiographic texts state Basava to be the founder of the Lingayats and its secular practices.
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Blais also took part in the Parizeau government's public commission on sovereignty during the same period.Mike Shahin, "PLAYING FAVORITES: PQ dogmatism taints integrity of sovereignty hearings", Ottawa Citizen, 11 February 1995, C1. He suffered a heart attack in March 1995, but was back at his desk the following week."Heart attack sidelines PQ Outaouais delegate", Ottawa Citizen, 2 March 1995, B1. See also Bob Phillips, "Blais heart attack displays problems with Quebec health care", Ottawa Citizen, 10 March 1995, C3.
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Lewis's account of convention received an extended critique in Margaret Gilbert's On Social Facts (1989), where an alternative account is offered. Another view of convention comes from Ruth Millikan's Language: A Biological Model (2005), once more against Lewis. According to David Kalupahana, The Buddha described conventions—whether linguistic, social, political, moral, ethical, or even religious—as arising dependent on specific conditions. According to his paradigm, when conventions are considered absolute realities, they contribute to dogmatism, which in turn leads to conflict.
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An opponent of parochialism and dogmatism, Datta evaluated prevailing political and economic doctrines including Marxist communism. He wrote along these lines for The Radical Humanist, The Economic Weekly, and Thought. One of the stalwarts of the Radical Humanist movement he was also one of the last survivors of those who had been in the company of M N Roy and Ellen. He lectured in the United States of America, talked about Mahatma Ghandhi in Australia and lectured about Rabindranath Tagore in China.
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Contemporary usage has modified "belief in all religions" to refer more to an acceptance of the legitimacy of all religions. The OED elaborates that an omnist believes "in a single transcendent purpose or cause uniting all things or people". That is not necessarily the conclusion of those who describe themselves as omnists. Some omnists interpret this to mean that all religions contain varying elements of a common truth, or place omnism in opposition to dogmatism, in that omnists are open to potential truths from all religions.
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Relating to the Messianic ideal, the movement rephrased most petitions for the restoration of the Sacrifices into past tense, rejecting a renewal of animal offerings, though not opposing a Return to Zion and even a new Temple. The 1988 platform announced that "some" believe in classic eschatology, but dogmatism in this matter was "philosophically unjustified". The notions of Election of Israel and God's covenant with it were basically retained as well.Elliot N. Dorff, Conservative Judaism: Our Ancestors To Our Descendants, United Synagogue New York, 1996. pp.
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While in his lectures Martinetti was developing his own philosophy of religion, on 5 January 1920, in Milan, he co-founded the 'Società di studi filosofici e religiosi' (Society for Philosophical and Religious Studies), together with some friends, fully independent of any dogmatism. The aim was to gather a number of Italian intellectuals and hold a series of conferences. In 1926 Martinetti was sued for 'contempt for the Eucharist'; as a consequence, he was forced to sign a defence of his courses on philosophy of religion.Lettera n.
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Amo returned to the University of Halle to lecture in philosophy under his preferred name of Antonius Guilelmus Amo Afer. In 1736 he was made a professor. From his lectures, he produced his second major work in 1738, Treatise on the Art of Philosophising Soberly and Accurately, in which he developed an empiricist epistemology very close to but distinct from that of philosophers such as John Locke and David Hume. In it he also examined and criticised faults such as intellectual dishonesty, dogmatism, and prejudice.
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However, Sarim faction that venerated Jo Gwangjo's name did not attempt to carry out his reforms when they seized political power during Seonjo's reign and all the while they maintained power until the end of Joseon dynasty. Some people blame Jo Gwangjo for dogmatism of Korean Neo- Confucianism, which became very conservative and caused Korea to resist changes and new learnings from abroad. Today his name remains a byword for reform in Korea, and his example is often raised when there is a controversy about a reform.
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The rightists used their control over the Secretariat to induct more of their own loyalists at the party headquarters and in state units. CPC responded to the CPI National Council resolution by denouncing Dange as a 'Titoist revisionist' and called for support to the left-wing within CPI. Dange replied to the CPC comment some six weeks later, in a 30,000 word editorial in New Age titled Neither Revisionism nor Dogmatism Is Our Guide. In August 1963 Dange visited Moscow as a guest of the CPSU.
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Derrida argues that language is inescapably metaphysical because it is made up of signifiers that only refer to that which transcends them—the signified. In addition, Derrida asks rhetorically "Is not the idea of knowledge and of the acquisition of knowledge in itself metaphysical?" By this, Derrida means that all claims to know something necessarily involve an assertion of the metaphysical type that something is the case somewhere. For Derrida the concept of neutrality is suspect and dogmatism is therefore involved in everything to a certain degree.
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The manner in which World Humanist Day is celebrated varies considerably among local Humanist groups, reflecting the individuality and non-dogmatism of Humanism as a whole. Whilst the event might be a simple gathering, such as a dinner or picnic, with ample time for both socialising and reflection, the method of celebration is down to the individual Humanists. Some groups actually develop intricate social rituals, music, and proceedings which highlight the metaphoric symbolism of the solstice and the light (knowledge) which brings us out of darkness (ignorance).
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The epistemic motivation of the need for cognitive closure has been linked with uncertainty motivation and the personal need for structure. Evidence suggests that those who are generally tolerant of ambiguity and uncertainty are less likely to use stereotypes as a manner in which to rationalize inequality and preserve the status quo. Evidence has been presented that connects epistemic motivation to authoritarianism, dogmatism, political conservatism, and social stereotyping. For example, the personal need for structure is associated with the formation of erroneous group stereotypes.
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According to the memoirs of Pyatigorsky, Zinoviev "became everything for me at the faculty". As Karl Kantor wrote, Zinoviev did not have a specific subject, he taught the critical view of the dogmatism of the Marxist–Leninist curriculum, considered habitual topics from a new, often unexpected angle. His penchant for independent thinking attracted both students and graduate students, sometimes even teachers, including Asmus. Karl Kantor recalled: In everyday life, Zinoviev did not hide the anti-Stalinist views, openly and consistently condemning, for example, the anti-Semitic campaign.
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In section I, the discipline of pure reason in the sphere of dogmatism, of chapter I, the discipline of pure reason, of Part II, transcendental discipline of method, of the Critique of Pure Reason, Kant enters into the most extensive discussion of the relationship between mathematical theory and philosophy. Discipline is the restraint, through caution and self-examination, that prevents philosophical pure reason from applying itself beyond the limits of possible sensual experience. Philosophy cannot possess dogmatic certainty. Philosophy, unlike mathematics, cannot have definitions, axioms or demonstrations.
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Religious broadcasting in the UK was established in 1922, when the first radio sermon was transmitted by the BBC. The religious ethos of the Corporation, and the importance attributed to the place of its religious output is predominantly due to the distinctive and formative role played by the BBC's first Director- General, John Reith. Reith was the son of a Presbyterian minister. Although opposed to narrow dogmatism, he strongly believed that it was a public service duty of the BBC to actively promote religion.
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However, he publicly denied having strong Fabian influences on his thought. Bernstein did acknowledge that he was influenced by Kantian epistemological scepticism while he rejected Hegelianism. He and his supporters urged the SPD to merge Kantian ethics with Marxian political economy. On the role of Kantian criticism within socialism which "can serve as a pointer to the satisfying solution to our problem", Bernstein argued that "[o]ur critique must be direct against both a scepticism that undermines all theoretical thought, and a dogmatism that relies on ready-made formulas".
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The River-to-Lake-Freedom Trail used for transporting slaves generally follows the present-day alignment of U.S. Route 23. On August 5, 1846, the university's first president, Edward Thomson, delivered his inaugural address. He maintained that the college was a product of the liberality of the people of Delaware, and it was fortunate that Ohio Wesleyan was founded in a community divided in religious and political opinions; Thomson believed that the friction of a mixed society prevented dogmatism and developed energy. The spirit of the college, he said, is the spirit of liberty.
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It was republished by MIT Press in 1971 and is still in print. It is one of the sources for the idea - considered erroneous by modern historians - that Medieval Christianity had returned to the pre-scientific notion of a Flat Earth: :"In medieval times there was a return to the concept of a flat Earth and a dogmatism about the crystalline celestial spheres, here epitomized in a woodcut showing the machinery responsible for their motion discovered by an inquirer who has broken through the outer sphere of fixed stars. Sixteenth century." - Science in History, vol.
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Ornea (1998, II), pp. 73–74, 79 According to historian Z. Ornea, Negulescu stood further apart from Maiorescu not just because he questioned the more detailed aspects of his agenda, but also because he was a moderate, whereas Dragomirescu was a man of "rigid convictions" and "systematic dogmatism".Ornea (1998, II), pp. 92, 350 His polemic with the socialists, inaugurated in Psihologia stilului, was largely tributary to the theories of Spencer, Frédéric Paulhan, and Jean-Marie Guyau, trying to show that Junimism was more in tune with modern literary criticism.
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It has even been asserted that he intended to set a monument to his friend Dante in the person of the highly praised Daniel, for whom he found a magnificent throne prepared in Paradise. This theory, however, is untenable, and there remains only that positing his imitation of Dante. Though the poem lacks the depth, sublimity, and significant references to the religious, scientific, and political views of the time, which have made Dante's work immortal, nevertheless, Immanuel's poem is not without merit. His description, free from dogmatism, is true to human nature.
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He contributed articles and reviews to the Philosophisches Journal of Fichte and Friedrich Immanuel Niethammer, and threw himself into the study of physical and medical science. In 1795 Schelling published Philosophische Briefe über Dogmatismus und Kritizismus (Philosophical Letters on Dogmatism and Criticism), consisting of 10 letters addressed to an unknown interlocutor that presented both a defense and critique of the Kantian system. Between 1796/97 there was written a seminal manuscript now known as the Das älteste Systemprogramm des deutschen Idealismus ("The Oldest Systematic Program of German Idealism").
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For the first time, Afro-Caribbean women attended as did Andean indigenous women. Through the various workshops, the women focused on methods to incorporate women's diversity in building the movement and avenues to work inside and outside patriarchal systems. Having thought the issue of whether feminism was an elitist movement was behind them, participants reminded of the divide when women from poverty-stricken, rural environments complained about the posh accommodations. In addition, coming just after the end of the Salvadoran Civil War, revolutionary dogmatism resurfaced and organizers worked to regain ground about inclusiveness.
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After studying German Studies, History and Catholic Theology in Würzburg, Bonn and Rome, she worked as a research assistant for prof. dr. Dr. W. Trusen at the Institut für Deutsche Rechtsgeschichte und Kirchenrecht. She received a doctorate for her research on the ecclesiology of the Albigensians considering dogmatism and dogma history. In 1996 followed her habilitation on these subjects, with a venia legendi for history of canon law. From 1986 to 2002 she was a member of the scientific advisory council of the Centre D‘Etudes Cathares in Carcassonne.
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Bin Song uses the term "Ruism" instead of "Confucianism". According to Song, "Confucianism" implies the absolute authority of Confucius' teachings and "no one in the Ru tradition would have ever dared to critique Confucius in any conceivable way." He believes that the term "Ruism" better captures the spirit of criticism he sees in the teachings of great Ru thinkers such as Confucius, Mencius, and Wang Yangming. Song seeks to the shed light on the spiritual dimension of Ruism, which encourages autonomy and criticism and departs from religious dogmatism.
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A process that was just provided the moral authority for the law. He wrote that people may use various arguments such as natural law, the popular will, theology, etc, but only the process provides the moral authority, which in turn was grounded in legal positivism. Maneli argued that legal positivism grew out of the resistance to legal dogmatism and the development of democratic societies. Maneli used as examples of legal positivism documents such as the United Nations' Charter, the Universal Declaration of Human Rights, the constitutions of democratic nations and laws against racism.
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Lucas's impatience with the "obscurantism" and coterie-appeal of much modern poetry made him in the interwar years one of the foremost opponents of the new schools. "As for 'profundity'," he wrote, "it is not uncommonly found also in dry wells; which may likewise contain little but obscurity and rubbish."Lucas, F. L., Cambridge Review, 24 May 1958, p.576 He opposed also what he saw as the narrow dogmatism of the New Critics, those "tight-lipped Calvins of art", as he called them, of Criterion and Scrutiny.
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According to the publication Thought, Dange's resolution was fiercely resisted by Namboodiripad, Gopalan, Dinkar Mehta, Chiman Mehta and Y.D. Sharma. But Gupta, who otherwise had hostile relations with Dange, 'threw in a somersault' and sided with the majority at the meeting. Namboodiripad had tabled an alternative resolution at the meeting, titled Revisionism and Dogmatism in the CPI. Namboodiripad's document sought to highlight past and current errors, criticizing the rightist leadership for subservience to the Indian National Congress government and calling on CPI to remain neutral in the Sino-Soviet dispute.
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Max Stirner's philosophy strongly rejects modernity and is highly critical of the increasing dogmatism and oppressive social institutions that embody it. In order that it might be surpassed, egoist principles are upheld as a necessary advancement beyond the modern world. The Stanford Encyclopedia states that Stirner's historical analyses serve to "undermine historical narratives which portray the modern development of humankind as the progressive realisation of freedom, but also to support an account of individuals in the modern world as increasingly oppressed". This critique of humanist discourses especially has linked Stirner to more contemporary poststructuralist thought.
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Reed, p. 11 Elgar began to learn German, in the hope of going to the Leipzig Conservatory for further musical studies, but his father could not afford to send him. Years later, a profile in The Musical Times considered that his failure to get to Leipzig was fortunate for Elgar's musical development: "Thus the budding composer escaped the dogmatism of the schools." However, it was a disappointment to Elgar that on leaving school in 1872 he went not to Leipzig but to the office of a local solicitor as a clerk.
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Miller also expanded scenes, increasing their importance: for instance, the initial encounter between Brother Francis and Abbot Arkos in "Fiat Homo" grew from two pages in the short story to eight pages in the novel. Abbot Arkos was shown to possess doubts and uncertainty, unlike the dogmatism of Father Juan. Miller also used the adaptation process to add a significant layer of complexity to the story. Walker Percy recognized this dimension of the novel, which he compared to a "cipher, a coded message, a book in a strange language".
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Retrieved on October 28, 2008. The heated, public debate between Picard and Barthes became somewhat of a watershed moment in the development of literary structuralism. Picard felt that "Barthes was 'the instrument of a criticism that operates by instinct,' that uses a pseudoscientific jargon to make inept and absurd assertions in the name of biological, psychoanalytic and philosophic knowledge" and of "New Criticism" believed that "the mixture of impressionism and dogmatism set to a modernist rhythm of indetermination 'makes it possible to say absolutely any stupid thing'."Dosse, Francois & Glassman, Deborah.
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In 1956, after Nikita Khrushchev shook the Communist world by making his famous Secret Speech denouncing the cult of personality that surrounded Joseph Stalin, Mao wanted to ensure that a similar incident within the CPC would not happen. He wrote an article, "On Ten Relationships", arguing that the CPC should learn from foreign countries selectively, analytically and with criticism. The CPC center then issued documents to call on all CPC members to overcome the trend of dogmatism and empiricism at work. Investigations and purges were carried out by the military, under the direction of Peng.
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Claparède was briefly a member of the Zurich Freud Group marshalled by C. G. Jung,Ernest Jones, The Life and Work of Sigmund Freud (1962) p. 331 but he shunned what he saw as the movement's dogmatism, and in 1909 joined Pierre Janet in differentiating the clinical concept of the subconscious from what was termed Freud's philosophical concept of the unconscious.F. McLynn, Carl Gustav Jung (1996) p. 154 However he retained an interest in psychoanalysis in general, and in 1926 provided an introduction to the first French translation of Freud's Five Lectures on Psycho-Analysis.
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Guppy promoted Persian culture and history, and was a commentator on relations between the West and the Islamic world. Guppy's first book, The Blindfold Horse: Memoirs of a Persian Childhood, was published in 1988. It was highly praised, winning the Yorkshire Post Prize from the Royal Society of Literature, the Winifred Holtby Memorial Prize, and the Grand prix des lectrices de Elle. The book describes a Persia before the excesses of Shah Reza Pahlavi led to his overthrow, describing a country with an Islamic way of life without dogmatism or fanaticism.
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He wrote "On the Negro Question", which was distributed at the Seventeenth National Convention by and in the name of African Blood Brotherhood founder Cyril Briggs. This was not effective, however, as most of Haywood's potential allies had already been expelled from the CPUSA in the name of combatting "left"-sectarianism and dogmatism. In Haywood's view, "White chauvinism" in the party, rather than an accurate analysis of the economic issues, had caused the change in position. He also argued that the change prevented the CPUSA from giving appropriate leadership as the Civil Rights Movement developed.
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In the plays van Haecht criticises the clergy and the persecution of Protestants. His moderate views based on the Augsburg Confession are clear from the fact that he distances himself from sects that were considered more radical such as the anabaptists and argues for civic unity in religious and social matters. In the plays he further shows that he rejected religious dogmatism in favor of tolerance and was opposed to the iconoclasm of certain Calvinists. According to his nephew Godevaert van Haecht the plays were liked by the general public but angered the Catholic clergy.
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All philosophical concepts must be ultimately based on a posteriori, experienced intuition. This is different from algebra and geometry, which use concepts that are derived from a priori intuitions, such as symbolic equations and spatial figures. Kant's basic intention in this section of the text is to describe why reason should not go beyond its already well-established limits. In section I, the discipline of pure reason in the sphere of dogmatism, Kant clearly explains why philosophy cannot do what mathematics can do in spite of their similarities.
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The religion which is based on experience, which > refuses dogmatism ... There remains something subtle, intangible and > inexplicable. Veneration for this force beyond anything that we can > comprehend is my religion. (Albert Einstein) Other scientists, who are committed to basing belief on intersubjective verification, have called for or predicted the development of a religion consistent with science. > A religion old or new, that stressed the magnificence of the universe as > revealed by modern science, might be able to draw forth reserves of > reverence and awe hardly tapped by the conventional faiths.
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Despite official assertions that the Soviet Union was based on "class" rather than "state", the latter was revived during the 1930s. In 1955 Kim Il-sung expressed a similar view in his speech, "On Eliminating Dogmatism and Formalism and Establishing Juche in Ideological Work": > What we are doing now is not a revolution in some foreign country but our > Korean revolution. Therefore, every ideological action must benefit the > Korean revolution. To fulfill the Korean revolution, one should be perfectly > cognizant of the history of our national struggle, of Korea's geography, and > our customs.
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After the Resolution of the Informbiro condemning the Yugoslav communist regime, Marković took part in a fierce debate against Stalinist dogmatism, becoming one of the fiercest critics of the Stalinist philosophical theses. His Revision of the Philosophical Bases of Marxism in the USSR, published in 1952, was the first major attack on the Stalinist philosophy in Yugoslavia. In the 1960s Marković became a major proponent of the Praxis School of Marxist interpretation, which emphasized the writings of young Marx, and their dialectical and humanist aspects in particular. He also actively contributed to the international journal Praxis.
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By this time he had made the acquaintance of Gottfried Leibniz (the two men engaged in an epistolary correspondenceLeibniz to Christian Wolff (selections) - Leibniz Translations.), of whose philosophy his own system is a modified version. At Halle, Wolff at first restricted himself to mathematics, but on the departure of a colleague, he added physics, and soon included all the main philosophical disciplines. However, the claims Wolff advanced on behalf of philosophical reason appeared impious to his theological colleagues. Halle was the headquarters of Pietism, which, after a long struggle against Lutheran dogmatism, had assumed the characteristics of a new orthodoxy.
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In 2011 Fazalur Rahim Marwat, the chairman of Textbook board of Khyber Pakhtunkhwa stated that reform of textbooks was being undertaken in the state. Marwat stated that previously, school books played a key role in spreading hatred against non-Muslims, particularly against Hindus and distorted the history. Such material had now been removed from the textbooks used in the state. Professor Marwat had previously blamed General Zia for "sowing seeds of discord in society on religious and ethnic lines by stuffing school curricula with material that promoted hatred now manifested in the shape of extremism, intolerance, militancy, sectarianism, dogmatism and fanaticism".
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Jamal-al- Din Afghani advocated Islamic unity in the face of an increasingly stronger Christian Europe. In the religious field, Jamal al-Din al-Afghani (1839–1897) gave Islam a modernist reinterpretation and fused adherence to the faith with an anti-colonial doctrine that preached Pan-Islamic solidarity in the face of European pressures. He also favored the replacement of authoritarian monarchies with representative rule, and denounced what he perceived as the dogmatism, stagnation and corruption of the Islam of his age. He claimed that tradition (taqlid, تقليد) had stifled Islamic debate and repressed the correct practices of the faith.
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Sangharakshita was ordained in the Theravada school, but said he became disillusioned by what he felt was the dogmatism, formalism, and nationalism of many of the Theravadin bhikkhus he met and became increasingly influenced by Tibetan Buddhist teachers who had fled Tibet after the Chinese invasion in the 1950s. Two years after his meeting with Lama Govinda he began studying with the Gelug Lama, Dhardo Rinpoche. Sangharakshita also received initiations and teachings from teachers who included Jamyang Khyentse, Dudjom Rinpoche, as well as Dilgo Khyentse Rinpoche. It was Dhardo Rinpoche who was to give Sangharakshita Mayahana ordination.
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He was at the same time a man of impressive power, of rare and wide culture, and of lofty aim, far above priestly conception and Philistine narrowness. He was familiar with the broad lines of most systems of philosophy. His eclecticism was proof of a reverential sympathy with the struggles of human thought to attain to certainty in the highest problems of speculation. It was a doctrine of comprehension and toleration, forming a marked and valuable contrast to the arrogance of absolutism, to the dogmatism of sensationalism, and to the doctrine of church authority, preached by the theological school of his day.
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Ancient Greek Medicine is described as rational, ethical and based upon observation, conscious learning and experience. Superstition and religious dogmatism are often excluded from descriptions of ancient Greek medicine. It is important, however, to note that this rational approach to medicine did not always exist in the ancient Greek medical world, nor was it the only popular method of healing. Along with rational Greek medicine, disease was also thought of as being of supernatural origin, resulting from the unhappiness of the gods or from demonic possession. Exorcists and religious healers were among the ‘doctors’ that patients sought out when they became ill.
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He gives descriptions of around 120 diseases, writing from his experiences and detailing his adventures as though the book were a travelogue. Though he shows some degree of wisdom regarding pharmacology, his knowledge of medicine is described as being small while his descriptions of some diseases are presented in the "flimsiest fashion" and "outrageous inaccuracies are set down with no little dogmatism". Dover also makes many accusations of prejudice within the College of Physicians and writes several denigrating comments about his colleagues in general. From his assertions in this book Dover acquired the nickname "Doctor Quicksilver".
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There was no unity of criteria in the creative process, dogmatism was not installed behind the scenes or behind the lens, and the "seventh art" incorporated a new form of journalism by taking cameras out into the street to shoot what was happening around them. The popular mobilization had been launched to tell what their gaze saw and the messages emerged as counter-information. The information of the people thus replaced that of power. Between 1936 and 1937, more than a hundred films were produced promoted by the production company and the distributor created by the CNT.
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Scene from Sea of Blood painted as a mural at the Pyongyang Grand Theatre Kim's main objective is to replace earlier forms of classical opera with an improved Korean revolutionary opera. Some operas of Western style had been performed in North Korea before the early 1970s. Kim laments that they "failed to cater to the tastes and sentiments of our people [because they were] infected with flunkeyism and dogmatism" and subsequent North Korean accounts have been obliged to echo his sentiments. In contrast to Western opera, music of Korean revolutionary opera is supposed to have Korean national characteristics.
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It was also translated into French in 1986, Polish in 1986, Romanian in 1987, Italian in 2004, and Greek in 2007. Pekić's first novel clearly announced two of the most important characteristics of his work: sharp anti-dogmatism and constant scepticism regarding any possible 'progress' mankind has achieved over the course of history. During the 1968–1969 period, Pekić was one of the editors of Književne novine literary magazine. In 1970 his second novel, Hodočašće Arsenija Njegovana (The Pilgrimage of Arsenije Njegovan) was published, in which an echo of the students protests of 1968 in Yugoslavia can be found.
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Sarvepalli Radhakrishnan, first a professor at Oxford University and later a President of India, further popularized Advaita Vedānta, presenting it as the essence of Hinduism. According to Michael Hawley, a professor of Religious Studies, Radhakrishnan saw other religions, as well as "what Radhakrishnan understands as lower forms of Hinduism," as interpretations of Advaita Vedānta, thereby "in a sense Hindusizing all religions". To him, the world faces a religious problem, where there is unreflective dogmatism and exclusivism, creating a need for "experiential religion" and "inclusivism". Advaita Vedānta, claimed Radhakrishnan, best exemplifies a Hindu philosophical, theological, and literary tradition that fulfills this need.
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According to Clarendon, he was: > In no degree attractive or promising. His stature was low and smaller than > most men; his motion not graceful ... but that little person and small > stature was quickly found to contain a great heart ... all mankind could not > but admire and love him. Falkland is notable not for his writings or political career, but his intellectual position, his isolation from his contemporaries seeking reformation in the inward and spiritual life of the church and state and not in its outward and material form, and as a leader of rationalism in an age dominated by intolerance and dogmatism.
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This stand against unreasonable and profligate dogmatism meant that Frith, "to a greater extent than any other of our early Protestants", upheld "a certain degree of religious freedom". Frith was not alone. John Foxe, for example, "strove hard to save Anabaptists from the fire, and he enunciated a sweeping doctrine of tolerance even towards Catholics, whose doctrines he detested with every fibre of his being". In the early seventeenth century, Thomas Helwys was principal formulator of that distinctively Baptist request: that the church and the state be kept separate in matters of law, so that individuals might have a freedom of religious conscience.
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The military of North Korea is also underrepresented in his writings, although many additional works pertaining to it might exist but be restricted. Kim's 1967 speech On the Immediate Tasks in the Direction of the Party's Propaganda Work in the aftermath of the Kapsan Faction Incident, is considered one of his most important ones, but remains likewise restricted. According to the official North Korean version, Kim Il-sung laid out his Juche ideology in the 1955 speech On Eliminating Dogmatism and Formalism and Establishing Juche in Ideological Work. It is often considered a "watershed moment" in North Korean history.
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After the death of Joseph Stalin and the consequent process of de-Stalinization in the Soviet Union and allied states, socialist realism began to lose its popularity. Many Romanian and Western authors, their works previously banned, were "reconsidered" and published in critical editions. A new generation of writers, heralded by Nicolae Labiş but reaching fruition with Nichita Stănescu and Marin Sorescu, protested vehemently against ideological dogmatism and called for full artistic liberty. Styles and genres of literature, plastic arts and music began to loosen in the early 1960s, while still maintaining the core principles of Communism and adherence to Party policy.
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An advance party of the Cité catholique arrived in Argentina in 1958, in the middle of the Algerian War (1954–62) and after the military deposed Juan Perón in 1955.Horacio Verbitsky in The Silence, extract transl. in English made available by openDemocracy: Breaking the silence: the Catholic Church in Argentina and the "dirty war" , July 28, 2005 The Cité Catholique brought to Argentina a doctrine of counter- revolutionary warfare and repression against terrorism, justified as part of Thomist dogmatism. They would thus provide the ideological support of the future "Dirty War" carried out by the Argentine military in the 1970s.
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Inspired by Nicholas Agar, he recently developed an inventory of ethical positions in augmentation technology, organized into sealed compartments ('individual health', 'progress for humanity', 'sustainable environment', 'post-liberal position for the future'). Each of these categories is then modulated by a continuum of positions, i.e. neo-lludism, regulation, “laissez-faire”, liberal, market-oriented approach, the defense of any of these positions leading to dogmatism, thorough misunderstandings and conflicts with those in favor of another one. Inspired by his own academic background, deeply influenced by (French-origin) structuralism and cybernetics, he promotes a scientific and reasonable constructivism for the future of humanity.
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The police detective Waldo, of circumspect disposition and temper, investigates several crimes associated with indigenous rituals that occur in some regions of the Peruvian Andes. There a boy and a girl who are about to enter puberty begin to interact with certain mythical beings, a supernatural belief very common in many Andean villages. A sinister character (the “Extirpator of Idolatries”), pretending to be on a mission of faith, but imbued with religious dogmatism and intolerance, interrupts this peaceful scene as he casts an ominous shadow over these ancient Peruvian beliefs. Although Waldo’s boss considers him inferior and distrusts his methods, the policeman continues his efforts to capture the “Extirpator of Idolatries”.
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Bernstein was also strongly opposed to dogmatism within the Marxist movement. Despite embracing a mixed economy, Bernstein was sceptical of welfare state policies, believing them to be helpful, but ultimately secondary to the main social-democratic goal of replacing capitalism with socialism, fearing that state aid to the unemployed might lead to the sanctioning of a new form of pauperism. Rosa Luxemburg, a Marxist who argued in favour of revolutionary socialism Representing revolutionary socialism, Rosa Luxemburg staunchly condemned Bernstein's revisionism and reformism for being based on "opportunism in social democracy". Luxemburg likened Bernstein's policies to that of the dispute between Marxists and the opportunistic Praktiker ("pragmatists").
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Wang Chong () was the leading figure of the skeptic branch of the Confucianism school in China during the first century AD. He introduced a method of rational critique and applied it to the widespread dogmatism thinking of his age like phenomenology (the main contemporary Confucianism ideology that linked all natural phenomena with human ethics), state-led cults, and popular superstition. His own philosophy incorporated both Taoism and Confucianism thinkings, and it was based on a secular, rational practice of developing hypotheses based on natural events to explain the universe which exemplified a form of naturalism that resembled the philosophical idea of Epicureans like Lucretius.
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" Friedmann described the book as "tendentious" and argued that Duesberg failed to provide a balanced discussion of issues related to AIDS. He accused Duesberg of mentioning only facts that supported his views and ignoring contradictory evidence, failing to understand "even basic epidemiological concepts", and making mistaken claims about virology. Maclure considered Duesberg's approach pseduoscientific and wrote that his "alternative hypotheses are imprecise mixtures, with flexible caveats, buttressed with supporting evidence but sheltered from conflicting evidence". He accused Duesberg of "dogmatism" and wrote that he provided an "unquantitative critique of the biases of AIDS scientists", and "704 pages of seemingly scientific evidence in support of hypotheses that are widely regarded as wrong.
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During the 18th century literature reflected the worldview of the Age of Enlightenment (or Age of Reason): a rational and scientific approach to religious, social, political, and economic issues that promoted a secular view of the world and a general sense of progress and perfectibility. Led by the philosophers who were inspired by the discoveries of the previous century by people like Isaac Newton and the writings of Descartes, John Locke and Francis Bacon. They sought to discover and to act upon universally valid principles governing humanity, nature, and society. They variously attacked spiritual and scientific authority, dogmatism, intolerance, censorship, and economic and social restraints.
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In Philo of Larissa we find a tendency not only to reconcile the internal divergences of the Academy itself, but also to connect it with parallel systems of thought. In general, his philosophy was a reaction against the skeptic or agnostic position of the Middle and New Academy in favour of the dogmatism of Plato. Philo of Larissa endeavoured to show that Carneades was not opposed to Plato, and further that the apparent antagonism between Platonism and Stoicism was because they were arguing from different points of view. From this syncretism emerged the eclectic Middle Platonism of Antiochus of Ascalon, the last product of Academic development.
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The arrest of Rudolf Bahro in 1977 affected Henrich deeply and he slowly became increasingly disillusioned with the East German regime and its Soviet-style Socialism, composing several highly critical essays (which remained unpublished). He would later recall his disenchantment, which had set in and then developed ever since he started to practice in Eisenhüttenstadt, with the way the law was applied in the German Democratic Republic. Nevertheless, Rolf Henrich remained a relatively discrete dissident through the early 1980s. He himself later spoke of the need he had experienced slowly to free himself from the old dogmatism as a laborious process of internal conflict.
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In 1978, his contributions to the study of Greek poetry were honoured by the publication of Dionysiaca: nine studies in Greek poetry by former pupils, presented to Sir Denys Page on his seventieth birthday, edited by a group of leading Hellenists. An accomplished textual critic, Page was not among the leading literary critics of his generation. His focus lay narrowly on philological questions and, according to Lloyd-Jones, he sometimes exhibited a tendency towards dogmatism when dealing with literary matters.. His 1955 book The Homeric Odyssey, in the view of contemporary reviewer J. A. Davison, suffers from these weaknesses and is among his most poorly received publications.
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On March 27, 2009, the Texas Board of Education, by a vote of 13 to 2, voted that at least in Texas, textbooks must teach intelligent design alongside evolution, and question the validity of the fossil record. Don McLeroy, a dentist and chair of the board, said, "I think the new standards are wonderful ... dogmatism about evolution [has sapped] America's scientific soul." According to Science magazine, "Because Texas is the second-largest textbook market in the United States, publishers have a strong incentive to be certified by the board as 'conforming 100% to the state's standards'." The 2009 Texas Board of Education hearings were chronicled in the 2012 documentary The Revisionaries.
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El Pi claims to seek political dialogue and moderation, rejecting what it considers dogmatism and political posturing, while defining its own values as centrist and autonomist. While defending the Spanish Constitution and the Balearic Islands' Statute of Autonomy, the party also aims to promote the language, culture and traditions of the islands as well as its natural resources. El Pi defines itself as "socially and politically a big tent, balearista political formation with a tendency to centrism". While accepting the need to eventually reduce the deficits in public spending, el Pi has issued a statement critical of the Balearic government's announced intention to raise new taxes.
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Nienstädt's conservative pessimism, inspired by Fichte, sees a break in cultural continuity around 1500 with the invention of printing, which made the Reformation possible, with the widespread use of gunpowder and with the Discovery of America by Christopher Columbus. He praises the falling away of religious dogmatism but deplores the competition, political jockeying, alienation and individualism brought about by the Enlightenment, which he sees as the victory of ratiocination over love and tradition. Nienstädt was a monarchist and rejected the French Revolution in its entirety. Only the Hohenstaufen dramas, inspired by the work of the historian Friedrich von Raumer, had any detectable influence on German literature of the ensuing decades.
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Vertov freely admitted one criticism leveled at his efforts on the Kino-Pravda series—that the series, while influential, had a limited release. By the end of the Kino-Pravda series, Vertov made liberal use of stop motion, freeze frames, and other cinematic "artificialities", giving rise to criticisms not just of his trenchant dogmatism, but also of his cinematic technique. Vertov explains himself in "On 'Kinopravda' ": in editing "chance film clippings" together for the Kino-Nedelia series, he "began to doubt the necessity of a literary connection between individual visual elements spliced together.... This work served as the point of departure for 'Kinopravda' ".Vertov 1924, p.
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162 He decided that Rand's hostility to religion made her philosophy unacceptable to his understanding of conservatism. After 1957, he attempted to weed her out of the conservative movement by publishing Whittaker Chambers's highly negative review of Rand's Atlas Shrugged. In 1964, he wrote of "her desiccated philosophy's conclusive incompatibility with the conservative's emphasis on transcendence, intellectual and moral," as well as "the incongruity of tone, that hard, schematic, implacable, unyielding, dogmatism that is in itself intrinsically objectionable, whether it comes from the mouth of Ehrenburg, Savonarola—or Ayn Rand."William F. Buckley Jr., "Notes toward an Empirical Definition of Conservatism," in Frank S. Meyer, ed.
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W. D. > Davies draws attention to the fact that Dalman also argued that the Pauline > version of the institution arose in a gentile environment to eliminate the > difficulties presented by the more direct Markan form (246). It would appear > to be obvious that the difficulties would have been greater in a Jewish > environment. Davies' conclusion is apt: "When such divergent conclusons > [sic] have been based upon the same evidence any dogmatism would be foolish" > (246). On the other hand, I have earlier argued that previous suggestions > supporting the non-Jewish source have been vitiated by vague generalities or > by association with inappropriate pagan rituals.
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It can also mean a set text, a book that everyone in a group (for example, all students entering a university) are expected to read, so that they can have something in common. The Common Reader is used by Virginia Woolf as the title work of her 1925 essay collection. Plus a triple play – Virginia Woolf's title came from Dr. Johnson: "I rejoice to concur with the common reader; for by the common sense of readers, uncorrupted by literary prejudices, after all the refinements of subtilty and the dogmatism of learning, must be generally decided all claims to poetical honours." In British English, "common" holds levels of connotation.
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Although a political opponent, Alphonse de Lamartine admired the splendour of his prose, stating: Émile Faguet described Maistre as "a fierce absolutist, a furious theocrat, an intransigent legitimist, apostle of a monstrous trinity composed of pope, king and hangman, always and everywhere the champion of the hardest, narrowest and most inflexible dogmatism, a dark figure out of the Middle Ages, part learned doctor, part inquisitor, part executioner".Émile Faguet, Politiques et Moralistes du Dix-neuvieme Siècle, 1st series, Paris: Société Française d'Imprimerie et de Librairie, 1899. Cited in: Amongst those who admired him was the poet Charles Baudelaire,Alphonsus, Mère Mary (1942). The Influence of Joseph de Maistre on Baudelaire.
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The founders of the IWUSP were parties that saw neither the reformist Second International nor the Communist and pro- Soviet Third International as alternatives for affiliation. The IWUSP criticized the other two Internationals for what it perceived to be dogmatism, and advocated that more consideration should be given to the particularities of the political situation in each country. It worked for the unification of the Second and Third Internationals. From April 2 to April 5 1922 the Conference of the Three Internationals was held in Berlin with delegations from the three different international bodies to discuss a merger, but unity was not achieved and the Comintern withdrew from the talks.
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The literature on the history of philosophy contains many assertions about the general influences on Schelling. There are also more specific comments about other thinkers and traditions that had a definite effect on this transitional work. The opening pages make it clear that Schelling is engaged in arguing against Spinozism, a position which (often simply called "dogmatism") had been a target for both philosophical and religious thinkers in Germany for decades. Schelling was not concerned about rejecting all that Baruch Spinoza's thought implied, in the terms of that debate, but to salvage something from the unification of view (monism) that came with it, while allowing room for freedom.
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His lecture, "A Dissenter's Story" (alternatively entitled "A Dissenter's Life"), discussed the roots of modernity in rationalism and humanism, the "contrast of the reasonable and the rational", and warned of the "abstractions that may still tempt us back into the dogmatism, chauvinism and sectarianism our needs have outgrown".Stephen Toulmin, "A Dissenter's Life" (text of Toulmin's Jefferson Lecture) at USC website. The NEH report of the speech further quoted Toulmin on the need to "make the technical and the humanistic strands in modern thought work together more effectively than they have in the past"."The Jefferson Lecture", report on 1997 lecture, at NEH website.
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The new items were developed with explicit reference to decisiveness but formulated in such a way that they relate to the need rather than to the ability to decide. In 2011, Roets and Van Hiel created an abridged and empirically validated NFC scale consisting of only 15 items from the original NFC. NFCS items correlate positively with authoritarianism, intolerance of ambiguity, dogmatism, need for order and structure and negatively with cognitive complexity and impulsivity, among several other cognitive tools and personality traits. High NFC scores consistently correlate with items on the C-Scale (conservatism) as well as other measures of political and social conservatism.
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Others differed from this, for which his dogmatism and > warm temperament may account. E. P. Thompson suggested, in The Making of the English Working Class (presumably on the basis of Henson's early militancy), that in the history of working-class movements between 1780 and 1832, he was one of three, with John Doherty and John Gast, who were outstanding leaders.E. P. Thompson, The Making..., p. 851 Professor M.I. Thomas thought, in Old Nottingham (1968), that Henson was one of the most important working-class leaders of the first half of the 19th century, and possibly (around 1813–1814) the first full-time paid union official.
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The evangelical theological stance of Denver Seminary is captured by the words of the late chancellor Vernon Grounds: > Here is no unanchored liberalism, freedom to think without commitment. Here > is no encrusted dogmatism, commitment without freedom to think. Here is a > vibrant evangelicalism, commitment with freedom to think within the limits > laid down in Scripture. This statement was first used by Grounds to stake out Denver Seminary's theological position in the midst of conflict between moderately conservative and ultra-conservative factions of the Conservative Baptist Association that eventually led the ultra-conservative faction to withdraw from the CBA and found the Conservative Baptist Fellowship (CBF).
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Through his influence, Platonism transitioned from the Academic Skepticism of the New Academy to Eclecticism.Eduard Zeller, Outlines of the History of Greek Philosophy, 13th Edition Whereas Philo had adhered to the doctrine that there is nothing absolutely certain, Antiochus abandoned this to support dogmatism. Among his objections to skepticism was the consideration that without firm convictions no rational content of life is possible. Antiochus pointed out that it is a contradiction to assert that nothing can be asserted or to prove that nothing can be proved; that we cannot speak of false ideas and at the same time deny the distinction between false and true.
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This diagnosis is acknowledged by the Encyclopædia Britannica (1911), which states: "The most trustworthy statements as to the early existence of the disease are found in an account by the 9th-century Persian physician Rhazes, by whom its symptoms were clearly described, its pathology explained by a humoral or fermentation theory, and directions given for its treatment." Razi's book al-Judari wa al-Hasbah (On Smallpox and Measles) was the first book describing smallpox and measles as distinct diseases. It was translated more than a dozen times into Latin and other European languages. Its lack of dogmatism and its Hippocratic reliance on clinical observation show Razi's medical methods.
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See their respective entries in Sir John Hale's Concise Encyclopaedia of the Italian Renaissance (Oxford University Press, 1981). In the High Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah, would initiate a harmonious new era of universal agreement.To later generations, the Dutch humanist, Desiderius Erasmus, epitomised this reconciling tendency). According to the Stanford Encyclopedia of Philosophy, "Enlightenment thinkers remembered Erasmus (not quite accurately) as a precursor of modern intellectual freedom and a foe of both Protestant and Catholic dogmatism".
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This focus gave rise to accusations of bias. For example, historian Yuri Felshtinsky recognized the value of his work, while expressing an opinion that ..Все эти книги, однако, проникнуты безудержной апологетикой Троцкого и проистекающим отсюда догматизмом ("All of these books, however, are imbued with rampant apologetics of Trotsky and with the dogmatism stemming from the former."). In response to such criticism Mikhail Voeikov, Doctor of Economic Sciences and a Professor of the Institute of Economics of the Russian Academy of Sciences, writes > Some opponents of Rogovin ascribe to him an apologetic attitude towards the > person and the activity of Trotsky. Persons who are well acquainted with the > whole world literature on this subject might agree with this impression.
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According to Hayes, for Dignāga, the role of logic is: > to counter dogmatism and prejudice. As a weapon in the battle against > prejudice that rages in every mind that seeks wisdom--in minds of the vast > majority of people who do not seek wisdom, prejudice simply takes full > control without a contest-there is nothing as powerful as the kind of reason > that lies at the heart of Dignaga's system of logic. For it should be clear > that very few of our judgments in ordinary life pass the standards set by > the three characteristics of legitimate' evidence. Taken in its strictest > interpretation, none of the judgments of any but a fully omniscient being > passes.
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The Democrats () are a Greek political party founded in January 2009 in Athens and emblem the olive branch. The political philosophy of the Democrats, according to the same party, based on the measure and is equally at both ends of the political spectrum reject dogmatism, obsessions and unilateralism. The Democrats have applied to participate in elections, which was rejected by the Supreme Court and the party participated regularly in the national elections of 2009. In 2011, participated as co-founders of the party Recreate Greece, whose ballots participated in the elections on May 6, 2012 and 17 June 2012 to 44 candidates, continuing the fraternal relations with the party of Thanos Tzimeros.
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Johann Friedrich Wilhelm Schencke (January 9, 1869 – June 29, 1946) was a Norwegian specialist in Semitic languages and the history of religion. Schencke received a theology degree in 1894, but he chose to not become a priest. Theological dogmatism did not appeal to him, but he had a strong interest in Old Testament studies. After graduating, he studied religious history, Egyptology, and Semitic languages in Germany. In 1896, Schencke applied for a professorship in Old Testament theology, but he felt obliged to withdraw his application because another applicant was already determined to obtain the position. In 1901, he was offered a stipend for doctoral study in "religious studies" by William Brede Kristensen.
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Gregg, p. 9 As former Stanford chaplain Robert C. Gregg states, "The Stanfords sought to protect free intellectual inquiry—in classroom, laboratory, and church—from any interference prompted by the caution or dogmatism of religious authorities".Gregg, p. 10 Stanford Memorial Church was the earliest and has been "among the most prominent" non-denominational churches on the West Coast of the United States. Multi-faith services are held at Stanford Memorial Church, in addition to denominational and non-denominational Christian services. As many as 150 weddings or renewal ceremonies take place in the church each year, for current and former students and their children or grandchildren, for Stanford faculty and staff members, and for others connected to the university.
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After taking this degree he returned to Penzance in Cornwall, where he was physician to the dispensary, and in general practice for several years. About 1830 he moved to Exeter in Devon and became physician to the Exeter dispensary and institution for the blind. From early life he had been attached to the doctrines of unitarianism, and during the first part of his residence at Exeter actively supported the unitarian congregation which met at George's Chapel, Exeter. After a time he expressed an aversion to all dogmatic theology, as well as to the adoption of any sectarian name, and embodied his views on these points in a pamphlet entitled Christian Union in Churches without Dogmatism.
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When the first three cantos appeared, it took the public a year to get accustomed to the novelty of the form and content, after which the poem's success was unprecedented; its readers awaited with impatience the next cantos. The poem became regarded in some circles as equal to the epics of Dante and Milton, especially by women and religious people. In using hexameters for his verse, Klopstock had abandoned the traditional Alexandrines. This loosed a storm of criticism on his head from the school of Johann Christoph Gottsched, who ridiculed what he called Klopstock's "seraphic spirit of fanaticism", his strictures on Gottsched's dogmatism, his effeminate and morbid tenderness, and his religious sentimentality.
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Mark Blankenship wrote in his review for Variety: "Although he apes the themes of everything from 1984 to Series 7, a film about a murderous reality show, Hopkins delivers his dogmatism with heavy-handed arrogance." A production was presented at the PushPush theater in Decatur, Georgia in 2008, and it was performed at the San Francisco Fringe Festival in 2017. Also in 2006, Hopkins' commission by the Free University of Berlin to write and direct a site- specific work, The Insurgency, was staged in German at the university's Philological Library. His 2009 play, The Extremists, commissioned by 7 Stages and directed by Walter D. Asmus, premiered in Berlin and Atlanta in 2010.
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He believed that Ohio Wesleyan was fortunate in that it was founded as a community divided in religious and political opinions because the friction of a mixed society prevented dogmatism, developed energy, and that the spirit of the college is the spirit of liberty. Thomson and his successors were vocal in other political debates of the time, such as slavery and the expansion of the United States. In 1857, Edward Thomson denounced the argument that southern Christians "should retain their slaves in obedience to state laws forbidding manumission," saying that "the soft and slippered Christianity which disturbs no one, is not the Christianity of Christ." The Ohio Wesleyan Female College was established in 1853.
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With his determined certainty giving him systematic insight into the divine Plan of Salvation, Bengel dogmatically opposed the dynamic, ecumenical, missionary efforts of Zinzendorf, who was indifferent to all dogmatism and intolerance. As Bengel did not hesitate to manipulate historical calendars in his chiliastic attempts to predict the end of the world, Zinzendorf rejected this as superstitious “interpretation of signs.”Paragraph translated from the corresponding article in German Wikipedia. His reputation as a Biblical scholar and critic rests chiefly on his edition of the Greek New Testament (1734) and his exegetical annotations on the same, which have passed through many editions in Latin, German, and English and are still highly valued by expositors of the New Testament.
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In a 2003 Psychological Bulletin paper, Jeff Greenberg and Eva Jonas posit a model comprising the standard left–right axis and an axis representing ideological rigidity. For Greenberg and Jonas, ideological rigidity has "much in common with the related concepts of dogmatism and authoritarianism" and is characterized by "believing in strong leaders and submission, preferring one’s own in-group, ethnocentrism and nationalism, aggression against dissidents, and control with the help of police and military". Greenberg and Jonas posit that high ideological rigidity can be motivated by "particularly strong needs to reduce fear and uncertainty" and is a primary shared characteristic of "people who subscribe to any extreme government or ideology, whether it is right-wing or left-wing".
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Tributes to her energy and determination might be made as strong as words can make them,but they are entitled to no precedence over other acknowledgments, upon which her claim is just as clear: the intuitive perceptions of a woman have been reinforced by a grasp and virility usually incident to a 'masculine intelligence. As a matter of fact, many have fallen into the error of supposing that the name on the title page, C. H. Stranahan, belonged to one of the sterner sex. There is not the least sign of uncertainty about the touch anywhere between the covers of the book. It is affirmative, vigorous and decisive, without a suggestion of dogmatism.
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After the communist putsch in February 1948, the school was also subjected to the influence of ideological and political dogmatism. The new teachers were subordinated to socialist realism. Nevertheless, the handicraft disciplines – textiles, glass, metal and ceramics – maintained their quality, and in the fifties celebrated figures joined the faculty – such as Adolf Hoffmeister, Arsén Pohribný and Josef Wagner. The graduates of the period included Vladimír Janoušek, Věra Janoušková, Hermína Melicharová, Čestmír Kafka, Milan Grygar, Stanislav Kolíbal, Stanislav Libenský, Zdeněk Palcr, Adriena Šimotová, Jiří John, Eva Kmentová, Květa Pacovská, Olbram Zoubek, Jan Hladík, Jenny Hladíková, Vladimír Kopecký, Jiří Balcar and René Roubíček. One of the school’s successes was the awarding of the Czech pavilion at Expo 58 in Brussels.
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Some scholars propose that this was "a reaction against the dogmatism and enthusiasm of the English Civil War and Interregum [sic]." This move to politeness put bars on how one should behave and interact socially, which enabled the distinguishing of the polite from the supposed common or more vulgar members of society. Exhibitions of curiosities (as they were typically odd and foreign marvels) attracted a wide, more general audience, which "[rendered] them more suitable subjects of polite discourse at the Society." A subject was considered less suitable for polite discourse if the curiosity being displayed was accompanied by too much other material evidence, as it allowed for less conjecture and exploration of ideas regarding the displayed curiosity.
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In Etica e politica (1931), Croce defines liberalism as an ethical conception of life that rejects dogmatism and favors diversity, and in the name of liberty and free choice of the individual, is hostile to the authoritarianism of fascism, communism, and the Catholic Church. While Croce realizes that democracy can sometimes threaten individual liberty, he sees liberalism and democracy as predicated on the same ideals of moral equality and opposition to authority. Furthermore, he acknowledged the positive historic role played by the Socialist parties in Italy in their struggles to improve conditions for the working class, and urged modern socialists to swear off dictatorial solutions. In contrast to the socialists, who Croce viewed as part of modernity along with liberals, his condemnation of reactionaries is unremittingly harsh.
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Paul Anton de Lagarde (2 November 1827 – 22 December 1891) was a German biblical scholar and orientalist, sometimes regarded as one of the greatest orientalists of the 19th century. As a conservative political theorist, Lagarde's strong support of anti-Semitism, vocal opposition to Christianity, racial Darwinism and anti-Slavism are viewed as having been among the most influential in supporting the ideology of fascism and Nazism.Fascism: Intellectual origins, Encyclopaedia BritannicaPaul de Lagarde on Liberalism, Education, and the Jews: German Writings (1886), German History in Documents and ImagesJohnson, Paul (1983), “Modern Times”, Harper and Row: New York His great learning and gifts were curiously mixed with dogmatism and distrust in the activities of others. In politics, he belonged to the Prussian Conservative party.
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314 Contantinescu referred to his friend as "the only Romanian critic not to have practiced dogmatism" and "our most civilized critic, both spiritually and ethically". According to literary critic Ștefan Cazimir, Perpessicius and George Călinescu are "our only 'poets and critics' who honor both terms of the sequence",Ștefan Cazimir, preface to Antologia umorului liric, Editura Minerva, Bucharest, 1977, p.XXVII. while, in Cernat's view, Perpessicius and his friend Ion Pillat stood out for having internalized "the collaboration between 'poet' and 'critic' ". This particularity resulted in the literary mix of De la Chateaubriand la Mallarmé, partly inspired by the ideas of Albert Thibaudet: here, the critic blurs the lines between views expressed by writers and views expressed about the writers, using fragments of narratives to deduce critical thought.
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Later, between 1955 and 1957, Han attacked the Soviet Koreans faction, accusing them of "factional, splitting activity" and "not allow[ing] the party and the people to demonstrate their good feeling and love toward their leader". It is possible that Han influenced Kim Il-sung to wage his campaign against the Soviet Koreans' faction specifically on the literary front, culminating in Kim's famous "Juche speech" of 1955: On Eliminating Dogmatism and Formalism and Establishing Juche in Ideological Work. The speech credits Han for uncovering "serious ideological errors on the literary front" and can be considered an expression of public support for Han. In editions after Han's purge in 1962, his name is omitted or replaced with the expression "prominent proletarian writers".
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He was now the right hand of duke Christoph in the reorganization of ecclesiastical and educational affairs in Württemberg. The great church order of 1553–59, containing also the confessio Wirtembergica, in spite of its dogmatism, is distinguished by clearness, mildness, and consideration. In like manner, his Catechismus pia et utile explicatione illustratus (Frankfort, 1551) became a rich source of instruction for many generations and countries. The proposition made by Kaspar Leyser and Jakob Andreä, in 1554 to introduce a form of discipline after a Calvinistic model was opposed by Brenz, since he held that the minister should have charge of the preaching, the exhortation to repentance, and dissuasion from the Lord's Supper, whereas excommunication belonged to the whole church.
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Barnouin and Yu 91–95 After returning to Yan'an, Zhou Enlai was strongly and excessively criticized in this campaign. Zhou was labelled, along with the generals Peng Dehuai, Liu Bocheng, Ye Jianying, and Nie Rongzhen, as an "empiricist" because he had a history of cooperating with the Comintern and with Mao's enemy, Wang Ming. Mao publicly attacked Zhou as "a collaborator and assistant of dogmatism... who belittled the study of Marxism-Leninism". Mao and his allies then claimed that the CCP organizations that Zhou had established in southern China were in fact led by KMT secret agents, a charge which Zhou firmly denied, and which was only withdrawn after Mao became convinced of Zhou's subservience in the latest period of the campaign.
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Both returned to the Dominican Republic in 1961 to evangelize for four more years and were then assigned to Watch Tower headquarters in Brooklyn, New York. According to Franz, he began working in the organization's writing department and was assigned to collaboratively write Aid to Bible Understanding, the first religious encyclopedia published by Jehovah's Witnesses. On October 20, 1971 he was appointed as a member of the Governing Body. In his personal memoir, Franz said that at the end of 1979 he reached a personal crossroad: Frustrated by what he viewed as the Governing Body's dogmatism and overemphasis on traditional views rather than reliance on the Bible in reaching doctrinal decisions, Franz and his wife decided in late 1979 they would leave the international headquarters.
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Following 1212 the Almohad Caliphate's power declined and the revolutionary religious dogmatism of Ibn Tumart began to fade as later Almohad dynastic rulers were more preoccupied with the practicalities of maintaining the empire over a wide region whose population largely did not subscribe to Almohadism. This culminated in 1229 when Caliph al-Ma'mun publicly repudiated Ibn Tumart's status as mahdi. This declaration may have been an attempt to appease the Muslim population of al-Andalus, but it also allowed for one Almohad faction, the Hafsids, to disavow his leadership and declare the eastern part of the empire in Ifriqiya (Tunisia) to be independent, thus founding the Hafsid state. By 1270, the Almohads were no longer a force of any significance on the Iberian Peninsula or Morocco.
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Browne left in 1913 however, opposing Christabel Pankhurst's "ignorant and presumptuous dogmatism" and the way that the group's leadership behaved towards women and men of lower class seemed to counter their arguments for feminism and democracy. After this she spent much of her time working with the British Society for the Study of Sex Psychology, attending meetings and writing papers on their behalf, in hopes of discovering more for her future battles on birth control. In the late 1920s Browne began a speaking tour around the country, providing information about her beliefs on the need for accessibility of information about birth control for women, women's health problems, problems related to puberty and sex education and high maternal morbidity rates among other topics.
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The Spartan Meritocracy makes minimal assumptions, that are subject to criticism and possible revision, when trying to explain the world - focusing more upon a proper method of inquiry than on reaching any particular or prejudicial conclusions. The Baroque Monarchy, however, relies upon elaborate dogmatic assumptions in the absence of any evidence — assumptions which are placed beyond question, critique or revision. Harbour spends little time directly comparing atheism and theism; rather, he compares these two opposing worldviews and argues that the Spartan Meritocracy is more plausible, more reasonable, and helps make the world a better place to live. Thus, anyone who cares about the truth should be inclined to adopt it rather than blind obedience to dogmatism as in the Baroque Monarchy.
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Pullman has found support from some Christians, most notably Rowan Williams, the former Archbishop of Canterbury, who argued that Pullman's attacks focus on the constraints and dangers of dogmatism and the use of religion to oppress, not on Christianity itself. Williams recommended His Dark Materials for discussion in Religious Education classes, and said that "to see large school-parties in the audience of the Pullman plays at the National Theatre is vastly encouraging". Pullman and Williams took part in a National Theatre platform debate a few days later to discuss myth, religious experience and its representation in the arts. Donna Freitas, professor of religion at Boston University, argued that challenges to traditional images of God should be welcomed as part of a "lively dialogue about faith".
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In 1959, the Polish writer Leszek Kołakowski published an article "Karl Marx and the Classical Definition of Truth" that drew a sharp distinction between the theory of knowledge found in the works of the young Marx and the theory found in Engels and Lenin. This challenge was taken up by Adam Schaff - a member of the Central Committee of the Polish United Workers' Party - and expanded into an investigation into the persistence of alienation in socialist societies. The Czechoslovak Karel Kosik also began the critique of communist dogmatism that would develop into his Dialectics of the Concrete, and would eventually land him in jail. This period also saw the formation of a humanist Marxism by Yugoslav philosophers Mihailo Markovic and Gajo Petrovic that would come to act as the basis of the Praxis School.
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In his last years, he actively attempted to justify the communist dictatorship for the national values he claimed it upheld. Alongside other top party activists, including Manea Mănescu, Ştefan Andrei and Dumitru Popescu, he promoted the idea of a break between the "Comintern" phase of the 1950s and the later national communism, allegedly patriotic and enlightened. Biografiile nomenklaturii , at the Institute for the Investigation of Communist Crimes and the Memory of the Romanian Exile site; accessed 6 April 2012 Although he sought to avoid what Tismăneanu calls the "police-state brutalities and asphyxiating dogmatism of a sclerotic ideology", his defense of the system ignored its classically Stalinist features such as censorship, the Securitate secret police and hyper-bureaucratic planning. Hence, it was situated within the same intellectual constraints as the Letter of the Six.
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One of the most famous 20th-century history plays is The Life of Galileo by Bertolt Brecht which dramatises the latter period of the life of Galileo Galilei, the great Italian natural philosopher, who was persecuted by the Roman Catholic Church for the promulgation of his scientific discoveries; for details, see Galileo affair. The play embraces such themes as the conflict between dogmatism and scientific evidence, as well as interrogating the values of constancy in the face of oppression. More recently British dramatist Howard Brenton has written several histories. He gained notoriety for his play The Romans in Britain, first staged at the National Theatre in October 1980, which drew parallels between the Roman invasion of Britain in 54BC and the contemporary British military presence in Northern Ireland.
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In 1957, he was promoted to the director of training superintendence department as well as the secretary of CPC's committee there. In 1958, Xiao came under political attack for so-called "dogmatism", and was dismissed from all posts. This attack was led by then Minister of Defense Peng Dehuai, soon to have political troubles of his own following the Lushan Conference. Reflecting in later years on the struggles he was subjected to, Xiao wrote, “I had been in the Party more than thirty years…had taken part in the Northern Expedition, the Nanchang Uprising, the Southern Hunan Uprising, the Struggle in Jinggangshan, the Long March… The man can be struck down, but his history will stand.” Some years later, Peng sent his nephew to apologise to Xiao for the treatment the latter had received.
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Nevertheless, in a discussion as to the proofs of the unity of God, he prefers the arguments of the kabalists to those of the philosophers. His attitude might be termed "positive Jewish," with a remarkable mixture of rationalism and dogmatism. He would allow no obscurity or confusion of ideas, and emphatically asserted that religion and philosophy are not identical in their final aim: "The Aristotelian laws make men; Jewish laws make Jews." In the strife then raging over the study of rationalistic sciences Ibn Shem-Ṭob took the following position: The Jew in possession of the divine revelation could dispense with the sciences, although their study was useful to him, since they perfected him as a human being; but their study should be deferred to an advanced age.
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Snezhnevsky's concept, with its dogmatism, proved to be psychologically comfortable for many psychiatrists, relieving them from doubt when making a diagnosis. On the covert orders of the KGB, thousands of social and political reformers—Soviet dissidents—were incarcerated in mental hospitals after being labelled with diagnoses of sluggish schizophrenia. Snezhnevsky himself diagnosed, or was otherwise involved in, a series of famous dissident cases, and in dozens of cases he personally signed a commission decision on the legal insanity of dissidents who were in fact mentally healthy, including Vladimir Bukovsky, Natalya Gorbanevskaya, Leonid Plyushch, Mikola Plakhotnyuk, and Pyotr Grigorenko. Revaz Korinteli, a professor of the Grigol Robakidze University, says that Snezhnevsky broadened the borders of schizophrenia, and in this connection there was legal and theoretical justification for employing compulsory, involuntary treatment of dissenters in mental hospitals.
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As a set-off to this list Barlow noted Freeman's dogmatism, pugnacity and indifference to various subjects he considered irrelevant to his survey of 11th century England: theology, philosophy, and most of the arts. Freeman went on to publish a history of The Reign of William Rufus (1882), in two volumes. He also wrote a series of works on the Anglo-Saxon and Norman periods aimed at a popular readership: Old English History for Children, a work he had had in mind since before he began the History of the Norman Conquest, was published in 1869; A Short History of the Norman Conquest in 1880; and William the Conqueror in 1888. In 1974 J. W. Burrow produced an abridged edition of the History of the Norman Conquest of England.
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In 1930 he earned his DES ('), roughly equivalent to an M.A. at the University of Paris, with a thesis titled "La Conception du Dogmatisme chez les Sceptiques anciens d'après Sextus Empiricus" ("The Conception of Dogmatism in the Ancient Sceptics According to Sextus Empiricus").Alan D. Schrift (2006), Twentieth-Century French Philosophy: Key Themes and Thinkers, Blackwell Publishing, p. 101. Early in the 1930s he contributed to a series of radical nationalist magazines while also serving as editor of the fiercely anti-German daily Le rempart in 1933 and as editor of Paul Lévy's anti-Nazi polemical weekly Aux écoutes. In 1936 and 1937 he also contributed to the far right monthly Combat and to the nationalist-syndicalist daily L'Insurgé, which eventually ceased publication – largely as a result of Blanchot's intervention – because of the anti-semitism of some of its contributors.
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Verlorene Siege (English: Lost Victories; full title of English edition: Lost Victories: The War Memoirs of Hitler's Most Brilliant General) is the personal narrative of Erich von Manstein, a German field marshal during World War II. The book was first published in West Germany in 1955, then in Spain in 1956. Its English translation was published in 1958 for distribution in the UK and the US. Many historians have called Verlorene Siege unreliable and apologetic. German historian Volker Berghahn wrote about the book, "Its title gave the story away: it had been Hitler's dogmatism and constant interference with the strategic plans and operational decisions of the professionals that had cost Germany its victory against Stalin"."Preface" by Volker Berghahn from War of Extermination edited by Klaus Naumann & Hannes Heer, New York: Berghahn Books, 2004 page xiv.
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Mao Zedong opposed all of these initiatives, but first focused his dissatisfaction on other marshals, Liu Bocheng and Luo Ronghuan, who Mao accused of "dogmatism" (uncritically assimilating methods borrowed from the Soviet Union). In 1958 Mao convinced Peng of the need to maintain a balance between military professionalism and political indoctrination, and Peng cooperated in removing Liu and Luo from high positions. Peng's removal of Liu especially cost Peng the support of many other military leaders, and Mao used Liu's resulting criticism of Peng to criticize Peng before other senior Chinese leaders the next year, when Mao then sought to remove Peng.Teiwes 89 Peng was still in command of China's armed forces when Mao ordered the shelling of Kinmen (Quemoy) and Matsu, islands off the coast of Fujian that were still held by the Kuomintang, in the late summer and autumn of 1958.
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" He wrote that "continual irritation" of the article author against any attempt to interpret Theosophy as a privileged religion or sect, which is for her a challenge, requiring immediate transition to protection by the proclamation that Theosophy avoids dogmatism and aims to be inclusive. According to Kalnitsky, Blavatsky was sure that she was able to prove Theosophy can match with any definition of philosophy, and there is a general philosophical principles which the Theosophy does not contradict. She quotes William Hamilton, who said that philosophy is "a search for principles, sensible and abstract truths," as well as the use of reason "to its legitimate objects." She believes that Theosophy is completely legitimate and reliable means of achieving these goals, especially relating to the nature of "the Ego, or mental Self" and the relationship between "the ideal and the real.
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Parr's writings fill several volumes, but all may be seen as beneath the reputation which he acquired through the variety of his knowledge and dogmatism of his conversation. The chief of them are his Characters of Charles James Fox (1809) and his edited reprint of Tracts of Warburton and a Warburtonian, which caused controversy; in his critique of Warburton, he focused on the worst written by Warburton and Hurd, which probably did not deserve to be reprinted, even if they were deliberately being suppressed by their authors. His Latin preface to The Three Treatises of Bellendenus should also not be forgotten, regarded, as it was, as a great work of modern Latin. John Johnstone lists approximately 1500 of Parr's correspondents, including two members of the royal family, four archbishops and a vast selection of dukes, marquesses, earls, viscounts, lords, knights, judges and members of parliament.
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Throughout this period, Nagy remained steadfastly committed to Marxism; but his conception of Marxism was as "a science that cannot remain static", and he railed against the "rigid dogmatism" of "the Stalinist monopoly".Stokes, Gale. From Stalinism to Pluralism. p. 82–3 He did not intend a full return to multi-party liberal democracy but a limited one within a socialist framework, and was willing to allow the function of the pre-1948 coalition parties.Sándor Révész: Communists in the Revolution, Gábor Gyáni – Rainer M. János (ed.): Thousand Ninety- Seventy in the New Historical Literature, Symbol and Idea History of the Revolution , p. 2007. 1956 Institute, Budapest, Nagy was appointed to the temporary leadership committee of the newly-formed Hungarian Socialist Workers' Party, which replaced the disintegrated Hungarian Working People's Party on 31 October. This was originally intended as a "national-communist" party that would preserve the gains of the Revolution.
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In May 1909, Beirão became actively involved in the Republican cause, assisting in the organization at the first republican rally held in Tábua, and taking part in the inauguration of the Centro Republicano Tabuense, chaired by her father. Republicans in Portugal at that time were aiming to substitute the Constitutional Monarchy by a Republic. In the same month, she joined the Portuguese League of Peace, which emphasised the achievement of peace through the efforts of women, as well as the Republican League of Portuguese Women, becoming president of the Tábua branch. In 1910, Beirão married António da Costa Carvalho. The couple moved to the Portuguese capital Lisbon in 1928, where she joined the “Group of Thirteen” (Grupo das Treze), a women’s organization that aimed to combat the ignorance and superstition, dogmatism and religious conservatism that existed in Portuguese society and that prevented women’s emancipation.
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In the early 18th century, however, Shakespeare took over the lead on the London stage from Beaumont and Fletcher, never to relinquish it again. By contrast to the stage history, in literary criticism there was no lag time, no temporary preference for other dramatists: Shakespeare had a unique position at least from the Restoration in 1660 and onwards. While Shakespeare did not follow the unbending French neo-classical "rules" for the drama and the three classical unities of time, place, and action, those strict rules had never caught on in England, and their sole zealous proponent Thomas Rymer was hardly ever mentioned by influential writers except as an example of narrow dogmatism. Dryden, for example, argued in his influential Essay of Dramatick Poesie (1668) – the same essay in which he noted that Shakespeare's plays were performed only half as often as those of Beaumont and Fletcher – for Shakespeare's artistic superiority.
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Fichte thought this title absurd since, in his opinion, philosophy could not be personalized. Moreover, in this book Schelling publicly expressed his estimation of Spinoza, whose work Fichte had repudiated as dogmatism, and declared that nature and spirit differ only in their quantity, but are essentially identical. According to Schelling, the absolute was the indifference to identity, which he considered to be an essential philosophical subject. The "Aphorismen über die Naturphilosophie" ("Aphorisms on Nature Philosophy"), published in the Jahrbücher der Medicin als Wissenschaft (1805–1808), are for the most part extracts from the Würzburg lectures, and the Denkmal der Schrift von den göttlichen Dingen des Herrn Jacobi ("Monument to the Scripture of the Divine Things of Mr. Jacobi") was a response to an attack by Jacobi (the two accused each other of atheismJohn Laughland, Schelling Versus Hegel: From German Idealism to Christian Metaphysics (Ashgate Publishing, Ltd., 2007: ), p. 119.).
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On March 13, 1943, at a time when Romania had rallied with Nazi Germany and the Axis Powers, he defied Antonescu's regime by affiliating the entire Circle with Lovinescu, himself marginalized for supporting liberal democracy and for rejecting the application of ideological censorship. Signed with the pseudonym Damian Silvestru and drafted by Negoiţescu, the letter stating this position was published by novelist Liviu Rebreanu's magazine Viaţa. The Sibiu writers' statement ridiculed the officially encouraged traditionalist and nationalist literature, whose bucolic and anti-modernist themes it called păşunism (from păşune, "pasture"), while accusing its proponents of having replaced aesthetic appraisal with extreme dogmatism. These judgments scandalized the far right press, who successfully identified their actual source, calling on the Antonescu government to impose severe punishment: the fascist venue Ţara notably stated that the young men "should have patriotism inscribed with a whip on their sternums".
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Rincón Gallardo was born in Mexico City into an upper-class family descendant of the Marquess of Guadalupe and Count of Regla, and composed of Gilberto Rincón Gallardo Gallardo and Blanca Meltis González. At age 19 he became involved in politics when he joined the 1958 presidential campaign of Luis H. Álvarez, a prominent figure of the conservative National Action Party. After graduating with a bachelor's degree in law from the National Autonomous University of Mexico and following his participation in several railroad workers' protests, he shifted politically to the left, where he participated in several political parties (some of which he represented at the Chamber of Deputies). With Cuauhtémoc Cárdenas, Heberto Castillo and others he co-founded the Party of the Democratic Revolution (PRD), which he left in the nineties arguing that its internal political struggles and dogmatism had frustrated any chance of becoming a modern socialist party.
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196 By talking about liberalization, Ceaușescu made predictable the neutralization of the two most prominent exponents of political repression and cultural dogmatism of the Gheorghiu-Dej era: Drăghici and Răutu, respectively.Tismăneanu, p. 194 In late 1965 or early 1966, Ceaușescu asked Vasile Patilineț, an expert on political files, to compile documents related to Drăghici's involvement in the execution of PătrășcanuTismăneanu, p. 196 as part of a wider investigation into Drăghici's handling of high-level positions. Ceaușescu desired Drăghici's elimination in an effort to "purify" the party, as the crimes committed under Drăghici were public knowledge; "Cum l-a salvat Maurer pe Drăghici de la pușcărie", Jurnalul Național, 14 February 2004; accessed April 19, 2012 Ceaușescu also selected the former Securitate head as a scapegoat for all the repression that had occurred from 1952 to 1965, and claimed not to have been aware of the beatings carried out after the Hungarian revolution.
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The name has spawned two other coinages: Munchausen syndrome by proxy, in which illness is feigned by caretakers rather than patients, and Munchausen by Internet, in which illness is feigned online. In 1968, Hans Albert coined the term Münchhausen trilemma to describe the philosophical problem inherent in having to derive conclusions from premises; those premises have to be derived from still other premises, and so on forever, leading to an infinite regress interruptible only by circular logic or dogmatism. The problem is named after the similarly paradoxical story in which the Baron saves himself from being drowned in a swamp by pulling on his own hair. The same story also inspired the mathematical term Munchausen number, coined by Daan van Berkel in 2009 to describe numbers whose digits, when raised to their own powers, can be added together to form the number itself (for example, 3435 = 33 + 44 + 33 + 55).
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This new-found room for "speculative thought" (reason, or thinking) touched-off the rise of German idealism. However, the new-found "speculative thought", reason or thinking of German idealism "again became a field for a new brand of specialists committed to the notion that philosophy's 'subject proper' is 'the actual knowledge of what truly is'. Liberated by Kant from the old school of dogmatism and its sterile exercises, they erected not only new systems but a new 'science' - the original title of the greatest of their works, Hegel's Phenomenology of the mind, was Science of the experience of consciousness - eagerly blurring Kant's distinction between reason's concern with the unknowable and the intellect's concern with cognition. Pursuing the Cartesian ideal of certainty as though Kant had never existed, they believed in all earnest that the results of their speculations possessed the same kind of validity as the results of cognitive processes".
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To this end, he adopts a relativist perspective, and given that modernity has left us with no solid base, he fights against the last vestiges of the dogmatism towards which our society tends to lean when in crisis: In this sense, for example, he is critical of the modern state, which he accuses of being the new church seeking to control our consciences.Joxe Azurmendi: Barkamena, kondena, tortura, Donostia: Elkar, 2012, section: "Kondena, barkamendua, hoben kolektiboa". He also criticises the exploitation of morality, or in other words, how politicians, instead of solving the problems facing them in their various areas or fields, flee instead to moral ground in order to hide their responsibilities under the cloak of supposedly absolute moral principles: He has also made an important contribution in questioning the canonical interpretations which have been constructed regarding different issues. Of particular interest, due to his erudition and training in Germany, is his interpretation of the German Enlightenment.
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1 –23. #The linguistic turn in analytic philosophy Oxford Handbook for the History of Analytic Philosophy (Oxford University Press, 2013), pp. 926-47 #Wittgenstein on Grammar, Theses and Dogmatism Philosophical Investigations 35 (2012) #Metaphysics: from ineffability to normativity, for H.-J. Glock and J. Hyman eds. Blackwell Companion to Wittgenstein (Wiley-Blackwell, Oxford) #Intentionality and the Harmony between Thought and Reality, A rejoinder to Professor Crane #The Sad and Sorry History of Consciousness: being among other things a challenge to the “consciousness studies community” Royal Institute of Philosophy, supplementary volume 70 (2012) #A Normative Conception of Necessity: Wittgenstein on Necessary Truths of Logic, Mathematics and Metaphysics in V. Munz, K. Puhl, and J. Wang eds. Language and the World, Part One: Essays on the Philosophy of Wittgenstein, Proceedings of the 32nd International Ludwig Wittgenstein Symposium in Kirchberg,2009 (Ontos Verlag, Frankfurt, 2010), pp. 13-34 #Wittgenstein’s Anthropological and Ethnological Approach in Jesus Padilla Galvez ed. Philosophical Anthropology – Wittgenstein’s Perspective (Ontos Verlag, Frankfurt, 2010), pp.
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During the rule of General Muhammad Zia-ul-Haq a "program of Islamization" of the country including the textbooks was started to ingrain school kids with Islamised fundamentals. According to the Sustainable Development Policy Institute, since the 1970s Pakistan's school textbooks have systematically inculcated hatred towards India and Hindus through historical revisionism.The subtle Subversion: A report on Curricula and Textbooks in Pakistan Compiled by A. H. Nayyar and Ahmed Salim These school books played a key role in spreading hatred against non-Muslims, particularly against Hindus and distorted the history. Professor Marwat blamed General Zia for “sowing seeds of discord in society on religious and ethnic lines by stuffing school curricula with material that promoted hatred now manifested in the shape of extremism, intolerance, militancy, sectarianism, dogmatism and fanaticism ... after the Indo-Pakistani War of 1965 countless lessons and chapters were introduced that spread hatred among the students and portrayed India as the biggest enemy of the Muslims.
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Hirsch, a Hamburg native who was ten during the Temple dispute, combined fierce Orthodox dogmatism and militancy against rival interpretations of Judaism, with leniency on many modern issues and an elated embrace of German culture. Neo- Orthodoxy also spread to other parts and Western Europe. While insisting on strict observance, the movement both tolerated and actively advocated modernization: Formal religious education for girls, virtually unheard of in traditional society, was introduced; modesty and gender separation were relaxed in favour of the prevalent norms of German society, while men went clean-shaven and dressed like their non-Jewish compatriots; and exclusive Torah study virtually disappeared, supplanted with more basic religious studies (while German Bildung was incorporated), which were to provide children with practical halakhic knowledge for life in the secular world. Synagogue ritual was reformed in semblance of prevalent aesthetic conceptions, much like non-Orthodox synagogues though without the ideological undertone, and the liturgy was often abbreviated.
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During this period, everything that had given Chilean art its identity before the establishment of the Academy - pre-Columbian art; the educational and socially unifying efforts of colonial art; and the eclecticism of the period of the travelling artists - was lost. The academy, and therefore painting and sculpture, became a privilege for the upper classes, with pictures that could only be understood by having already seen the work of the European masters. For historians, this meant that while the early years of the academy saw the first effort made in Chile to improve the quality of the arts, they were also a springboard for several independent artists who tired of academic dogmatism and started to look elsewhere for new styles, techniques and inspiration. The Academy left a legacy of students who awoke in society an intellectual interest in Chilean art, with groups like "The 13 Generation" and "The Great Chilean Masters" formed mostly by Academy students.
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The 18th century for the Jews of Poland was a tumultuous period as political unrest in the Polish–Lithuanian Commonwealth led to changes in the treatment and behavior of Jews living within its territory. The ascent of the Wettin dynasty to the Polish throne, as well as the government's difficulties in procuring taxes led to a waning of previous policies of religious tolerance in Poland, and the partitions of Poland during the second half of the century led to widespread violence as the government's power faltered and various regional powers and separatist movements fought for control of the territory. In terms of religious and spiritual practice, the 18th century saw the development of Hasidic Judaism. Stemming from the teachings of the Baal Shem Tov and drawing on the traditions of Kabbalah, Hasidic Judaism emphasized emotion and religious ecstasy over the academic dogmatism that had previously come to define Orthodox Judaism in Eastern Europe.
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Even with the undoubted originality of his own oeuvre, he would retain this viewpoint throughout his lifetime. And we should not neglect the fact that his great fascination for the major exponents of German criticism and idealism provided him with conceptual weapons for his personal battle against the dogmatism, fideism, clericalism, inhabiting his own family environment. In any event, this young rebel, often reckless in his decisions concerning practical affairs, often unresponsive to people he did not like, showed from the outset, on matters of philosophical thought, a seriousness, a prudence, a desire to explore and document deep questions, to an extent which is rarely found even in mature scholars today." The exceptionally stimulating environment of Trieste at the time also contributed to Fano’s personal and intellectual maturation. In particular, he was friend of Umberto Poli, for whom he created the pseudonym “Saba.” In the above account by Giorgio Voghera also contains the following passage which describes the type of relationship that existed between Saba and Fano: "Fano was an incurable optimist, jovial and fearless; his jokes sometimes embarrassed Saba.
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The term liberal, in this context, means there are no positions for life on the GLSE: every representative is freely chosen by all masons for a fixed period which is only to be renewed once. Non dogmatism, coming also from the tradition of European continental masonry, means GLSE members are not forced to be theistic or deistic; on the contrary, the GLSE considers that religious believes, or the lack of them, are part of every single mason's privacy. Therefore, the GLSE embraces the secularism, meaning that no one can impose their faith on the others and considering that defending a common and civil cohabitation space, a space in which all these believes, or the lack of them, may live together with equality, full freedom and with no privilege for anyone, is a critical matter. Furthermore, the GLSE is not only part of CLIPSAS, but also of the Masonic Mediterranean Union (MMU), European Masonic Alliance (EMA), Contribution des Obédiences Maçonniques Libérales et Adogmatiques à la Construction Européenne (COMALACE) and is a founder of the Espacio Masónico de España (EME).
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This includes Iuryi Mykhal'chyshyn, an ideologue who proudly confesses that he is a part of the fascist tradition. The autonomous nationalists focus on recruiting young people, participating in violent actions, and advocating "anti-bourgeoism, anti-capitalism, anti- globalism, anti-democratism, anti-liberalism, anti-bureaucratism, anti- dogmatism". Per Anders Rulig has suggested that Ukrainian President (sworn in on 25 February 2010New Ukraine president pledges neutrality, Agence France- Presse (24 February 2010) ) "Viktor Yanukovych has indirectly aided Svoboda" by "granting Svoboda representatives disproportionate attention in the media". In the 2010 Ukrainian local elections Svoboda achieved notable success in Eastern Galicia.Local government elections in Ukraine: last stage in the Party of Regions’ takeover of power, Centre for Eastern Studies (October 4, 2010) In the 2012 parliamentary elections Svoboda came in fourth with 10,44% (almost a fourteenfold of its votes compared with the 2007 parliamentary electionsВсеукраїнське об'єднання «Свобода», Database ASDSvoboda: The rise of Ukraine's ultra-nationalists, BBC News (26 December 2012)) of the national votes and 38 out of 450 seats.Ukraine’s Ultranationalists Show Surprising Strength at Polls, Nytimes.
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In his study of the Czechoslovak New Wave, Peter Hames places the film in a broader context, connecting it inter alia to the most famous anti-hero of Czech literature, Jaroslav Hašek's The Good Soldier Švejk, a fictional World War 1 soldier whose artful evasion of duty and undermining of authority are sometimes held to epitomize characteristic Czech qualities: > In its attitudes, if not its form, Closely Observed Trains is the Czech film > that comes closest to the humour and satire of The Good Soldier Švejk, not > least because it is prepared to include the reality of the war as a > necessary aspect of its comic vision. The attack on ideological dogmatism, > bureaucracy and anachronistic moral values undoubtedly strikes wider targets > than the period of Nazi Occupation. However, it would be wrong to reduce the > film to a coded reflection on contemporary Czech society: the attitudes and > ideas derive from the same conditions that originally inspired Hašek. > Insofar as these conditions recur, under the Nazi Occupation or elsewhere, > the response will be the same.
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In an article on the Al Jazeera web site, John Bell and John Zada write about the wave of intolerant militance and extremism in the East and in Africa and about the destruction of many cultural resources such as libraries and UNESCO World Heritage shrines and mosques in places like Timbuktu. Explaining the historical, rich and diverse background of the tolerant Sufi tradition, the authors suggest that the material in Shah's book provides a useful and most-timely counterpoint and antidote to such extremism in the East; to consumerism in the West; and to intolerance, dogmatism and closed thinking, which they and Shah see as material, mental and emotional "prisons". In an article in The Guardian, Jason Webster is also of the opinion that the Sufi Way, as it is known, is a natural antidote to fanaticism. Webster states that classical Islamic Sufis include (amongst many others) the poet and Persian polymath Omar Khayyám, the Andalusian polymath Avërroes, the Persian poet and hagiographer Fariduddin Attar, and the Persian poet and theologian Jalāl ad-Dīn Rumi.
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In The Anti-authoritarian Personality (1977) W.P. Kreml found stylistic similarities between authoritarians and anti-authoritarians (dogmatism, rigidity, etc.), and that variable constructs, such as (a) the relative need for order, (b) the relative need for power, (c) the rejection or acceptance of impulse, and (d) extroversion-versus-introversion, differentiated the two types of personality, and could underpin a full- spectrum psycho-political theory.Kreml, William P. The Anti-Authoritarian Personality (1977) Oxford;New York:Pergamon Press.. Wiggins provided an insightful explanation of how the authoritarian construct is an example of the synthetic approach to personality assessment. In short, in the synthetic approach, the assumption is that those with authoritarian personality characteristics are assessed with researcher's intuitive model of what characteristics fit the criterion role requirements of the predicted situation (support of Fascism). Hence, it is not a completely empirical approach to prediction, but rather based on "arm chair" situational analysis of the criteria, and intuited psychological characteristics to be assessed that fit the situation. More recently, Jost, Glaser, Kruglanski, and Sulloway (2003)Jost, JT., Glaser, J., Kruglanski, AW., and Sulloway, FJ. (2003).
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The doctor was greatly moved by this display of courage and perseverance, and out of great respect he gave Liu the nickname "Chinese Mars". Deng's famous “Cats Theory” (“Whether it is a black cat or a white cat, as long as it can catch the rat, it is a good cat”), in fact, originated from Liu.Restore Agricultural Production, July 7, 1962 Selected Works of Deng Xiaoping, Volume I (1938-1965) During his long military career, Liu often stated that “Whether it is a black cat or a yellow cat, as long as it can catch the rat, it is a good cat” to demonstrate that the purpose of war is to win, no matter what strategies you take. Liu and Deng's relationship grew strong only after the communist takeover because both were discontent with Mao Zedong's disastrous policies, such as Great Leap Forward and Cultural Revolution: As Liu was persecuted in the late 1950s, Deng showed his support to Liu, as the latter was making rounds of analyses and apologies for the so-called "dogmatism" and "empiricism".
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Several other members of Sant Nirankari Mission were also killed later. The government and press often referred to Bhindranwale traveling with an armed retinue, though all the weapons carried were licensed, no incidents ever occurred with his escort, and no laws were broken, while on the other hand, the press never protested the fact that Gurbachan Singh himself traveled with armed men, and that in Amritsar on 13 April 1975, they fired upon an unarmed group of about 100 Sikh protestors, killing 13 and injuring another 78. The government dismissed to subsequent Sikh protests as "dogmatism and extremism," disarming the victims instead of the protestors in 1983 by revoking Bhindranwale's licenses. During the Dharam Yudh Morcha launched in August 1982, the government response to peaceful protests involved beatings, torture in police custody, and killing of youth in extrajudicial fake encounters, particularly those in Bhindranwale's group, 113 of whom had been killed by February 1983, 140 by July 1983, and over 200 later that year, with over 2000 returning from police stations severely injured.
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Her new governess, Maria Ursula Kolb von Wartenberg, called "the Kolbin", on whom she played some pranks, would also make sure that she should not be caught in "any hatred or prejudice against someone because they belong to a different religion". The last point was quite unusual in its time and was based on the relatively free convictions of her father Charles I Louis, who was a Calvinist himself, but had a built in Mannheim a Concordia church (Konkordienkirche), which the followers of the Calvinist (or Reformed), Lutheran and Catholic denominations could celebrated their rituals. Liselotte benefited from this relatively open religious attitude throughout her life; she had already got to know the Lutheran denomination at court in Hanover and decades later she knew how to sing Lutheran chorals by heart. Before her marriage, she had to convert to the Catholic faith for dynastic reasons; however, throughout her life she remained skeptical of any dogmatism and often expressed herself critically about “the priests”, even if she went to mass every day; she was always convinced of the Calvinist doctrine of predestination; every morning she read a section in the Lutheran Bible and also criticized the veneration of the saints.
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Leading by good example is still the best way to diffuse the now more subtle and less vocal, but nevertheless lingering, discrimination and dogmatism against women scientists within our scientific community.” Because there were few women in leadership roles doing laboratory research when Fuchs began her career, she often faced subtle discrimination. She related a story from her early days in Chicago when a technician from one of the other labs, seeing her setting up her new lab, asked if she was Dr. Fuchs’ new technician. She replied, “I am Dr. Fuchs!” Fuchs said of the L’Oreal-UNESCO Award, "It's also a wonderful concept to reward a woman from each of the five major regional areas in which science is being conducted around the world, in a celebration of not only women in science, but also the importance of science in a world community." Fuchs has also continued her concern for social and ethical issues, remarking at 2000 commencement address at the University of Chicago: “I now balance the joy of discovery with the necessity of taking seriously ethical and educational concerns at the nexus of science and society today.
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The chief feature of his exegetical work was his treatment of prophecy, limiting the range of its prediction, confining that of Hebrew prophecy to the age of its production, and bounding our Lord's predictions by the destruction of Jerusalem. He broke with the Priestley school, rejecting a general resurrection and fixing the last judgment at death. In these and other points he closely followed the system of Newcome Cappe, but his careful avoidance of dogmatism left his pupils free, and none of them followed him into ‘Cappism.’ Among his coadjutors were Theophilus Browne, William Turnersee William Turner (1714–1794) and William Hincks.[see under , Robert Dix Hincks] From 1810 he had the invaluable co-operation of John Kenrick, who married his elder daughter Lætitia. In 1794 he began to take pupils into a Sunday school he had founded. He was invited in November 1797 (after Belsham had declined) to succeed Thomas Barnes (1747–1810) as divinity tutor in the Manchester academy. Barnes, an evangelical Arian, gave him no encouragement, but he did not reject the offer till February 1798; it was accepted soon after by George Walker.
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The shemitot and the age of the universe from inner.orgThe Breath of Life: Torah, Intelligent Design and Evolution, Yitzchak Ginsburgh, Gal Einai publications. Torah, Evolution, and Intelligent Design Index from inner.org. Links to seminar audio currently out of service (retrieved 3/2020). Seminar considers Kabbalistic views to the question in Evolutionary Theory of why heredity evolved via inefficient process of 2 sexes Atheist views such as Nietzsche's (late 1800s) have been welcomed by the Orthodox mystic Abraham Isaac Kook and Neo-Kabbalist scholar Sanford Drob as a necessary refining dialectical pole in Kabbalah's human-divine Panentheism view of God.“The Only God Who Can Save Us (From Ourselves):” Kabbalah, Dogmatism, and the Open Economy of Thought, Sanford Drob The secular documentary criticism of the Torah (1700s on), and feminist criticisms are being discussed in Open Orthodox and Non-Orthodox Judaisms as outlooks that can expand evolving human understanding of Kabbalah's transcendent Mystical Torah.thetorah.com Modern and Open Orthodox debate on higher Bible Criticism in Torah studies, drawing from traditional Talmudic, Philosophical and Mystical views of TorahExpanding the Palace of Torah: Orthodoxy and Feminism, Tamar Ross, Brandeis University Press, 2004.
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In a paper delivered to the Aristotelian Society on 12 March 1956,Published immediately as Gallie (1956a); a later, slightly altered version appears in Gallie (1964). Walter Bryce Gallie (1912-1998) introduced the term essentially contested concept to facilitate an understanding of the different applications or interpretations of the sorts of abstract, qualitative, and evaluative notionsThey are "evaluative" in the sense that they deliver some sort of "value-judgement".—such as "art", "philanthropy"Daly (2012) and "social justice"—used in the domains of aesthetics, sustainable development, political philosophy, philosophy of history, and philosophy of religion. Garver (1978) describes their use as follows: > The term essentially contested concepts gives a name to a problematic > situation that many people recognize: that in certain kinds of talk there is > a variety of meanings employed for key terms in an argument, and there is a > feeling that dogmatism ("My answer is right and all others are wrong"), > skepticism ("All answers are equally true (or false); everyone has a right > to his own truth"), and eclecticism ("Each meaning gives a partial view so > the more meanings the better") are none of them the appropriate attitude > towards that variety of meanings.
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St Wenceslas' Cathedral in Olomouc Religion in the Czech Republic was dominated by Christianity until at least the early 20th century, but today Czechia is characterised as being one of the least religious societies in the World. Since the 1620 Battle of White Mountain religious sphere was accompanied by a widespread anti-Catholic sentiment even when the whole population nominally belonged to the Catholic Church. Overall, Christianity has steadily declined since the early 20th century and today remains only a minority. The Czech Republic has one of the oldest least religious populations in the world. Ever since the 1620 Battle of White Mountain, the Czech people have been historically characterised as "tolerant and even indifferent towards religion".Richard Felix Staar, Communist regimes in Eastern Europe, Issue 269, p. 90 According to Jan Spousta, among the irreligious people, who form the vast majority of modern Czechs, not all are atheists; indeed there has been an increasing distancing from both Christian dogmatism and atheism, and at the same time ideas from Far Eastern religions have become widespread. Christianisation in the 9th and 10th centuries introduced Roman Catholicism. After the Bohemian Reformation, most Czechs (about 85%) became followers of Jan Hus, Petr Chelčický and other regional Protestant Reformers.
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