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"rationalistic" Synonyms
dialectic logical rational argumentative dialectical analytic analytical contentious disputatious polemical controversial persuasive rationalistical
"rationalistic" Antonyms
illogical irrational

253 Sentences With "rationalistic"

How to use rationalistic in a sentence? Find typical usage patterns (collocations)/phrases/context for "rationalistic" and check conjugation/comparative form for "rationalistic". Mastering all the usages of "rationalistic" from sentence examples published by news publications.

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The trouser-clad Mathilde, raised by communist parents, is rationalistic and unerring.
He contrasts this with, for example, China, where rationalistic schools of philosophy such as Mohism were eclipsed in intellectual circles by tradition-venerating Confucianism.
If modern capitalism is to be considered successful, it's because, at its core, it relies heavily on a hyper-rationalistic understanding of the human subject.
Such a no-nonsense approach is part of the core values of The Satanic Temple, which, despite its name, is an explicitly nontheistic, rationalistic religion.
Though he ultimately rejects such claims, he empathizes with their presentation of liberalism as narrowly rationalistic and procedural, ultimately unable to address real questions of social meaning.
The quirks and philosophy of the sleuth—Sherlock Holmes's rationalistic brio, Hercule Poirot's little gray cells, the glum Nordic professionalism of Kurt Wallander—become beloved talismans to his fans.
On the other hand, the idea that we can organize that plasticity and direct it in a clear rationalistic way is, I think, proven wrong again and again throughout history.
The big problem with his rationalistic worldview is that while he charts the way individuals have benefited over the centuries, he spends barely any time on the quality of the relationships between individuals.
He questioned if Google is "making the sort of bad, short-term rationalistic [decision] that if the technology doesn't go out the front door, it gets stolen out the back door anyway," likely referencing Google's work in China, which was recently panned by top defense officials before Congress.
For every Jason Hickel, who thinks degrowth can win the war of the economic models and materialize through pollution taxes, redistribution, and other figments of sensible policymaking, there's a Serge Latouche presenting degrowth as a movement geared toward "exiting the economy," an absolute break with the imperium of economics and rationalistic governance.
The author's intention was chiefly to propagate a more rationalistic view of the Talmudic Aggadah. In some editions the title of the whole work is Ein Yisrael.
His book Man: Mind or Matter? endorsed a "renovated and rejuvenated philosophy of rationalistic materialism."Sastry, N. S. N. (1952). Review: Man, Mind or Matter by Charles Mayer.
This is similar to another Babylonian history, Chronicle of Nabonidus (as well as to the Hebrew Bible), and differs from the rationalistic accounts of other Greek historians like Thucydides.
The account of Dionysius seems to be nothing but a rationalistic interpretation of the genuine legend.As to the inconsistencies in Virgil's account of Acestes, see Heyne, Excurs. 1, on Aen. v.
In the philosophy of Maimonides and other Jewish-rationalistic philosophers, there is little which can be known about the Godhead, other than its existence, and even this can only be asserted equivocally.
In the philosophy of Maimonides and other Jewish-rationalistic philosophers, there is little which can be predicated about the God other than his "existence", and even this can only be asserted equivocally.
Shem Tov ibn Shem Tov (c. 1390 - c. 1440) (Hebrew: שם טוב אבן שם טוב) was a Spanish kabbalist and fierce opponent of rationalistic philosophy. Tov was president of a yeshivah in Spain.
Cronin's strong rationalistic views brought her prominence in a number of areas, such as sexual selection, Darwinism, the relative abilities of males and females, and gay rights. These are discussed in turn below.
The innermost columns are points on a circle. The fusion of feverish and dynamic baroque excesses with a rationalistic geometry is an excellent match for a church in a papal institution of higher learning.
He died in Heilbronn. In Riga he designed more than 30 residential buildings, mostly in a rationalistic form of Art Nouveau, though some of his buildings also bear influences from Latvian National Romantic style.
In theology, he was a supporter of Lutheran orthodoxy and starkly rejected liberal theology and rationalistic interpretation of the Bible. His second wife was Emilia Izabela Linde (1826–1857), daughter of Samuel Linde, Polish linguist.
For this and other reasons, Gunn took a dislike to him, and some years later, wrote a satirical work on the life of Powell called Paul Gower, a Rationalistic Story of English and American Life.
He finds that the current World is in a state of rationalistic materialism, & finds that this rationalistic movement has served human kind in a positive way, by purifying intellect from the dogmas, superstitions clearing path to a better advancement of Humanity. Sri Aurobindo finds that root of this Scientific movement to be a search for knowledge, due to this root the movement would not come to a halt and its progress is a sure sign that it would carry forward in reaching the other part of knowledge which vedantins had found in a different way.
So many existing songs were no longer acceptable due to their textual content and were revised according to rationalistic standards of value, sometimes profoundly changed. In addition, numerous new creations, mostly of a very instructive character, whose contents corresponded to the sermons. In front of the textual content, the poetic content became irrelevant - the songs contained only a few pictures and looked very sober. As of 2004 only some of these rationalistic church lyrics are sung in Germany, including the poetry of the Enlightenment theologian Christian Fürchtegott Gellert (1715-1769).
Oxford, OUP, 3rd ed, p. 108. Like political realism, institutional liberalism is utilitarian and rationalistic. States are treated as rational actors operating in an international political system in which hierarchy cannot be enforced.Keohane, Robert O. and Lisa L. Martin.
The rediscovery of lost classical works (The Renaissance) and scientific advancement led to a steadily increasing disbelief in superstition. A new, more rationalistic lens was beginning to see use in exegesis. Opposition to superstition was central to the Age of Enlightenment.
He described it as "thorough in execution, so broad in treatment, so acceptable in form and content, is a cause for congratulation in the rationalistic camp."Jastrow, Joseph. (1912). A Rational View of the Supernatural. The Dial 52: 461-463.
The book marked a reaction against rationalistic morality. Hirscher, always eager to dwell on religious truth, closely traced the moral act to a religious origin and a religious end, and he detested virtue that did not proceed from faith. Though not satisfactory from the point of view of confessors, Hirscher's work, as his apologist Hettinger says, had a salutary effect, and Hettinger himself made use of it to convert an unbeliever. In homiletics, also, Hirscher's books marked a reaction against the half-rationalistic books of meditation written by the Swiss Heinrich Zschokke, which were then widely read.
This, he suggests, is one based on interest rights. After explicating the details of his interest-based rights approach, Cochrane defends it against the charge that it would result in an unworkably large number of rights, and that rights approaches are too rationalistic.
See H. Hirschfeld, "Jew. Quart. Rev." xii. 140 Those who desired to study medicine as a profession were exempted from the ban. A special ban was pronounced against the rationalistic Bible exegetes and the philosophic Haggadah commentators, their writings and their adherents.
Utilitarianism as a moral philosophy argues that maximizing happiness should be the moral standard by which our actions should be measured. It thereby stands in contrast to the rationalistic ethics of Immanuel Kant as well as to the convictions of idealism, amongst others.
As they sought to overcome what they felt was the malaise of a scientistic and rationalistic modernity, Volkisch authors imagined a spiritual solution in a Volks essence perceived as authentic, intuitive, even "primitive", in the sense of an alignment with a primordial and cosmic order.
The contemporary elite of the intellectual, literary and art world of Calcutta were often present in those sessions. Besides being the founder of the 'Gulistan' magazine, S. Wajed Ali was also the publisher and editor of the English language magazine: 'Bulletin of the Indian Rationalistic Society'.
From the perspective of modern research, it could be considered a pragmatic and rationalistic perspective, that Crome advocates a cautious reform policy of small steps. In the first session of the State Parliament of Hesse (1821) Crome received much sympathy, particularly for the public presenting his views.
Crespigny, 806 & 895. Wang later died at home around the year 100. Although Wang's rationalistic philosophy and criticism of so-called New Text Confucianism were largely ignored during his lifetime, the prominent official and later scholar Cai Yong (132–192) wrote of his admiration for Wang's written works.Crespigny, 807.
A third period (see Transcendentalism), from about 1835 to about 1885, profoundly influenced by German idealism, was increasingly rationalistic, though its theology was largely flavoured by mysticism.Tiffany K. Wayne Encyclopedia of Transcendentalism 2006 p179 As a reaction against this, the National Unitarian Conference was organized in 1865, and adopted a distinctly Christian platform, affirming that its members were "disciples of the Lord Jesus Christ". The more rationalistic minority thereupon formed the Free Religious Association, "to encourage the scientific study of theology and to increase fellowship in the spirit." The Western Unitarian Conference later accepted the same position, and based its "fellowship on no dogmatic tests, but affirmed a desire "to establish truth, righteousness and love in the world.
Fritz Berolzheimer considers Hugo Grotius the Descartes of legal philosophy and notes Grotian rationalism's influence on the 17th-century jurisprudence: "As the Cartesian "cogito ergo sum" became the point of departure of rationalistic philosophy, so the establishment of government and law upon reason made Hugo Grotius the founder of an independent and purely rationalistic system of natural law." In the late 1650s Leiden was a place where one could study Cartesian philosophy. Sometime between 1656 and 1661 it appears that Spinoza did some formal study of philosophy at the University of Leiden. Philosophy of Spinoza (Spinozism) was a systematic answer to Descartes' famous dualist theory that the body and spirit are separate.
The most prominent leader of the movement was Ahmad ibn Hanbal. Subsequently, other Islamic legal schools gradually came to accept the reliance on the Quran and hadith advocated by the Ahl al-Hadith movement as valid, while al-Ash'ari (874-936) used rationalistic argumentation favored by Mu'tazilites to defend most of the same tenets of the Ahl al-Hadith doctrine. In the following centuries the term ahl al-hadith came to refer to the scholars, mostly of the Hanbali madhhab, who rejected rationalistic theology (kalam) and held on to the earlier Sunni creed. This theological school, which is also known as traditionalist theology, has been championed in recent times by the Salafi movement.
He soon, however, found himself at odds with the rationalistic government of the Kingdom of Saxony because he believed it departed from the faith and practice of historic Lutheranism and promoted false doctrine—to him a lack of orthodoxy. Many other conservative Lutherans also opposed the Saxon government's liberal religious policies.
Hjørland has emphasized in many papers that any work in library and information science cannot be "atheoretical", but should be based explicitly on some theoretical approach. He has classified four main approaches to LIS: empiricist, rationalistic, historical-hermeneutical and pragmatical, the last two of which he considers to be more valuable.
In theology, Abu al-Hasan al-Ash'ari (874-936) found a middle ground between Mu'tazilite rationalism and Hanbalite literalism, using the rationalistic methods championed by Mu'tazilites to defend most tenets of the traditionalist doctrine. A rival compromise between rationalism and traditionalism emerged from the work of al-Maturidi (d. c. 944), and one of these two schools of theology was accepted by members of all Sunni madhhabs, with the exception of most Hanbalite and some Shafi'i scholars, who ostensibly persisted in their rejection of kalam, although they often resorted to rationalistic arguments themselves, even while claiming to rely on the literal text of scripture. The Athari approach to faith remained influential among the urban masses in some areas, particularly in Baghdad.
The complexities of economy and society had grown, but government was infused with laissez- faire ideology and did not regulate finance or industry, or, as the LSR believed, government regulations suited private rather than public interest. Rationalistic moralism led the league to believe their expertise could stop the suffering of fellow Canadians, and rationalistic elitism led the league to believe they were best situated to unpack the intricacies of modern society. The league felt they should provide expert advice to government, but socialist ideology led the league to believe that Canadian government was debauched. Hence, in order to guide Canadians toward socialism, the LSR planned to institutionalize expert intellectual advice in an extra-political organization, and to act as an independent adjunct to public policy formation.
In matters of faith, they were pitted against Mu'tazilites and other theological currents, condemning many points of their doctrine as well as the rationalistic methods they used in defending them. In the tenth century al-Ash'ari and al-Maturidi found a middle ground between Mu'tazilite rationalism and Hanbalite literalism, using the rationalistic methods championed by Mu'tazilites to defend most tenets of the traditionalist doctrine. Although the mainly Hanbali scholars who rejected this synthesis were in the minority, their emotive, narrative-based approach to faith remained influential among the urban masses in some areas, particularly in Abbasid Baghdad. While Ash'arism and Maturidism are often called the Sunni "orthodoxy", traditionalist theology has thrived alongside it, laying rival claims to be the orthodox Sunni faith.
Anukulchandra Chakravarty's teachings and philosophy is based on the Being and Becoming of every living creature. According to him, science and Dharma are not opposed to each other. He says, the stay of all existence is dharma. His philosophy teaches individuals how to approach the life's problems in a balanced, dynamic, rationalistic and scientific way.
Early in the Abbasid era rationalistic theologians began using it in the sense of "heretic", and it eventually came to refer to rejection of religion as such, to materialistic scepticism and atheism. In Ottoman usage the term was commonly used in reference to Shia and certain Sufi doctrines that were considered to be subversive.
Besides experimenting with the metamorphosis of axolotl, he also researched the morphology of chromosomes in 1920: both in Berlin. As a biologist and philosopher in 1950, he hypothesized polyphyletic origin, a theory that life arose from multiple, independent biochemical reactions, spawning multicellular life. As a philosopher, he "developed principles of rationalistic philosophy" in the '50s.
In employing a similar design, they noted that highly intuitive subjects made decisions quickly but could not identify their rationale. Their level of accuracy, however, did not differ from that of non- intuitive subjects.AJ Giannini, ME Barringer, MC Giannini, RH Loiselle. Lack of relationship between handedness and intuitive and intellectual (rationalistic) modes of information processing.
The first is philosophical and rationalistic, including references to Socrates, Aristotle and Alexander's letter to his mother. The second is exegetical. The stories of figures from the Old Testament who overcame adversity are apparently written from memory. The Consolation of Sorrows survives in a manuscript copy dated by Giorgio Levi Della Vida to the 9th century.
Rationalist humanism, or rational humanism or rationalistic humanism, is one of the strands of Age of Enlightenment. It had its roots in Renaissance humanism, as a response to Middle Age religious integralism and obscurantism. Rationalist humanism tradition includes Tocqueville and Montesquieu, and in the 19th century, Élie Halévy. Other strands of the Enlightenment included scientific naturalism.
Jung, Collected Works vol. 10 (1964), "On the Nature of the Psyche" (1947/1954), ¶614 (pp. 322–323). Discussed in Shelburne, Mythos and Logos (1988) p. 60. Belief in a messianic encounter with UFOs demonstrated the point, Jung argued, that even if a rationalistic modern ideology repressed the images of the collective unconscious, its fundamental aspects would inevitably resurface.
He was recognized as a rabbinical authority even beyond Spain, and rabbinical questions ("she'elot") were addressed to him not only from his own country, but also from France, Italy, Africa, and the Land of Israel. He wrote in reply about 1,000 responsa,Azulai, l.c. of which only 77 have been preserved. These show his insight and his rationalistic method of treating halakhic material.
In ancient Greece, Socrates initiated the rationalistic teaching that any agent is obliged to pursue the chief good conceived by his or her mind.Plato, Protagoras, 345e; 358c. Strato of Lampsacus speculated that an unconscious divine power acts in the world and causes the origin, growth, and breakdown of things.Cicero, De Natura Deorum On the Nature of the Gods, I, 35 (XIII).
On 25 April 1820, he was formally appointed a professor at the University of Tübingen, where he continued to teach New Testament exegesis until his death. His exegetical writings are influenced by the rationalistic spirit of his day. He denied the genuineness of the Comma Johanneum and maintained that the Books of Job, Jonas, Tobias, and Judith are merely didactic poems.
Dyer's pessimistic view of the world is stressed by his view of it as a "dunghill" attracting flies: "I saw the Flies on this Dunghil Earth, and then considered who their Lord might be."Hawksmoor, p. 16 Ironically the occultist Dyer compares the rationalistic members of the Royal Society with flies: "The Company buzzed like Flies above Ordure".Hawksmoor, p.
The beginner of this school, Ibn Idris al-Hilli (d. 1202), with his rationalistic tendency, detailed Shi'ite jurisprudence in his al-Sara'ir. Ibn Idris, with rejecting the validity of the isolate hadith, states rational faculty ('aql) as the fourth source of law in deducing legal norms before Quran and hadith. But real Usuli doctrinal movement began by al- Muhaqqiq al-Hilli (d.
Classical Islamic theology emerged from an early doctrinal controversy which pitted the ahl al-hadith movement, led by Ahmad ibn Hanbal, who considered the Quran and authentic hadith to be the only acceptable authority in matters of faith, against Mu'tazilites and other theological currents, who developed theological doctrines using rationalistic methods. In 833 the caliph al-Ma'mun tried to impose Mu'tazilite theology on all religious scholars and instituted an inquisition (mihna), but the attempts to impose a caliphal writ in matters of religious orthodoxy ultimately failed. This controversy persisted until al-Ash'ari (874–936) found a middle ground between Mu'tazilite rationalism and Hanbalite literalism, using the rationalistic methods championed by Mu'tazilites to defend most substantive tenets maintained by ahl al-hadith. A rival compromise between rationalism and literalism emerged from the work of al-Maturidi (d. c.
Thaddäus Anton Dereser Anton Dereser (also known as Thaddaeus a Sancto Adamo, OCD) (3 February 1757, Fahr, Franconia -15 or 16 June 1827, Breslau) was a Discalced Carmelite professor of hermeneutics and Oriental languages. Dereser was a Catholic representative of the Enlightenment, and promoted a rationalistic interpretation of the Bible. He had a marked tendency to take independent positions and defy authority—both secular and ecclesiastical—which involved him in numerous controversies and nearly cost him his life during the French Revolution. As the Catholic Encyclopedia noted of him in 1913, "Dereser's combative character got him in trouble everywhere, and, though believing himself a good Catholic, he was imbued with a rationalistic, anti- Roman spirit", which made him "imbued with the shallow Rationalism of his time" and therefore "explaining away everything supernatural in Scripture and religion".
The building of the North Caucasus Railway Administration became the first building at Teatralnaya Square. It dominated the surrounding low-rise buildings. The building was constructed in the tradition of the rationalistic direction of Art Nouveau style, but at the same time, its architecture and design traces the motifs of Eclecticism. The four-story building occupies a block in plan and has three courtyards.
Jonathan M. Marks (born 1955) is a professor of biological anthropology at the University of North Carolina at Charlotte. He is a significant figure in anthropology, especially on the topic of race. Marks is skeptical of genetic explanations of human behavior, of "race" as a biological category, and of science as a rationalistic endeavor. He is a fellow of the American Association for the Advancement of Science.
Confucianism is described as tradition, a philosophy, a religion, a humanistic or rationalistic religion, a way of governing, or simply a way of life. It developed from the teachings of Confucius (551-479 BCE), a Chinese philosopher, and what was later called the Hundred Schools of Thought. Confucianism embodies metaphysics of self. It develops a complex model of self-cultivation (xiū yǎng "修养").
Educational distinction provided the group with a sense they were distinguished from the public and public servants;Owram (1986), p. 138 that amongst all reformists, they alone possessed the expertise necessary to develop corrective policies. The result was a highly principled and elitist political reformism, however this reformism was not solely rationalistic in origin. The twin inclinations of intellectual solidarity and moral solidarity motivated these academics.
His alleged stubbornness in economic matters earned him the nickname "Neibæk" ("No-bæk"). Due to his rationalistic approach to Christianity, as well as his view of positions in the church as ordinary professions, he became at odds with the Norwegian clergy in the 1870s. Jaabæk supported many democratic reforms, and spoke up for universal suffrage and equal marriage rights for men and women. Jaabæk died in 1894.
Bertrand Russell, her grandson, feared her ridicule and described her as "an eighteenth century type, rationalistic and unimaginative, keen on enlightenment, and contemptuous of Victorian goody- goody priggery". "Grandmama Stanley at Dover Street", according to Russell, "had a considerable contempt for everything that she regarded as silly". She died at her home in Dover Street, which she had shared with her unmarried daughter Maude.
Traditionalist theology emerged among hadith scholars who eventually coalesced into a movement called ahl al-hadith under the leadership of Ahmad ibn Hanbal (b. 780–d. 855). In matters of faith, they were pitted against Mu'tazilites and other theological currents, condemning many points of their doctrine as well as the rationalistic methods they used in defending them. In the tenth century al-Ash'ari and al-Maturidi found a middle ground between Mu'tazilite rationalism and Hanbalism , using the rationalistic methods championed by Mu'tazilites to defend most tenets of the traditionalist doctrine.; While Ash'arism and Maturidism came to be known as the Sunni "orthodoxy", traditionalist Athari theology is the creed of the earliest Muslims,This is the view of academics who have focused on Muslim creed, eg Makdisi and Van Ess and is the position held by serious historians of theology within the Muslim tradition as well.
"Leiber, p. 321. In Brian Lumley's novel The Burrowers Beneath and its sequels, the Wilmarth Foundation is an Arkham-based organization dedicated to combating what Lumley refers to as the Cthulhu Cycle Deities. Robert M. Price describes Wilmarth as "the model Lovecraft protagonist. ... Wilmarth starts out blissfully ignorant and only too late learns the terrible truth, and that only after a long battle with his initial rationalistic skepticism.
His observations range from those on political figures such as Richelieu and Mazarin to speculations on the status of women, advice about state policy, and major interventions in controversies about religious doctrine and their consequences.Paula R. Backscheider, Catherine Ingrassia, 2005, A companion to the eighteenth-century English novel and culture, page 61 His political position in the letters changes from that of liberal Catholic to that of a rationalistic Deist.
Freud has appropriated this concept and usurped it for the > sphere of the will and the bourgeois, rationalistic ethos.Carl Jung, > Letters, ed. By G. Adler and A. Jaffé (Princeton University Press; > Princeton, 1974), vol. 1, 171, This criticism extends from the private sphere of his correspondence (as above) to specific papers he published on psychoanalysis: > Freud invented the idea of sublimation to save us from the imaginary claws > of the unconscious.
' The Bihar-Orissa Journal wrote that his lexicon 'would have gladdened the heart of the universal Voltaire. The Patna College Magazine dated 3 April 1929 wrote, that he was 'a consummate scholar of encyclopaedic knowledge, a powerful rationalistic thinker ... of marked poetic talents. We shall not see the likes of him again.' Principal Horne of Patna College said, 'His death is a crushing loss to the world of scholarship.
Bresselau, Fränkel and those who shared their views did not yet possess a comprehensive, alternative religious philosophy. They attempted to justify themselves by precedent and halakhic means. Their approach was rationalistic, believing their interpretation was correct, and they lacked the historicist understanding of the founders of Reform Judaism, who would follow them a generation later. But their new rite, for the first time, reflected its earliest tenet, an explicitly universalized Messianism.
He was born at Saalfeld in the Electorate of Saxony, the son of a poor clergyman. He grew up in pietistic surroundings, which powerfully influenced him his life through, though he never became a Pietist. In his seventeenth year he entered the University of Halle, where he became the disciple, afterwards the assistant, and finally the literary executor of the orthodox rationalistic professor S. J. Baumgarten. He also wrote Latin poems.
After his retirement in 1827 he led a private life as a citizen of Konstanz, where he gave vent to his anti-papal sentiments and spread his rationalistic views on religion and the Church by various treatises and by frequent contributions to the anti-religious review, Die freimüthigen Blätter (Constance, 1830–44). Wessenberg died in Konstanz at the age of 85, was buried in the left aisle of the Konstanz Minster.
To betray the sovereign for the sovereign's own sake will keep the Mandate of Heaven in the dynasty's hand and is an act of greater loyalty. The Old Text school was rationalistic. They rejected apocrypha and believed that the classics were only edited by Confucius. They believed history was caused by human actions and viewed the Son of Heaven (the emperor of China) as the axis mundi whose will was absolute.
Baur himself and his rationalistic adherents, Schwegler, Ritsçhl, Rothe, wrote also special works on the origins of the Church. The Allgemeine Kirchengeschichte of Gfrörer (7 parts, Stuttgart, 1841), written prior to his conversion, is a product of this spirit. Though constantly attacked, this school, whose chief representative was Adolf Harnack, predominated in German Protestantism. Möller, in his Lehrbuch der Kirchengeschichte writes with moderation; similarly in his Kirchengeschichte (Tübingen, 1892, sqq.).
Here he pursued his exegetical, theological and historical researches, the results of which appeared in his Lehrbuch des christlichen Glaubens ("Textbook of Christian Faith", 1764). This work caused some commotion, as much by the novelty of its method as by the heterodoxy of its matter, and more by its omissions than by its positive teaching, though everywhere the author sought to put theological doctrines in a decidedly modern form. In 1767 Teller, whose attitude had made his position at Helmstedt intolerable, accepted an invitation from the Prussian minister for ecclesiastical affairs to the post of provost of Cölln, with a seat in the Lutheran Supreme Consistory of Berlin. Here he found himself in the company of the rationalistic theologians of Prussia: Friedrich Samuel Gottfried Sack (1738–1817), Johann Joachim Spalding (1714–1804) and others and became one of the leaders of the rationalistic party, and one of the chief contributors to CF Nicolai's Allgemeine Deutsche Bibliothek.
In 1911, Ilyin moved for a year to Western Europe to work on his thesis: "Crisis of rationalistic philosophy in Germany in the 19th century". He then returned to work in the university and delivered a series of lectures called "Introduction to the Philosophy of Law". Novgorodtsev offered Ilyin to lecture on theory of general law at Moscow Commerce Institute. In total, he lectured at various schools for 17 hours a week.
Edamaruku demonstrating the trick to "create" holy ash in a village in Uttar Pradesh state in India. Edamaruku has been active in the Indian Rationalist Association (IRA) from the age of 15. Before becoming the president in 2005, he served as the General Secretary beginning in 1983, and has been the editor of its publication Modern Freethinker. His many books and articles deal mainly with rationalistic thoughts and against superstition in India.
Thomas Gainsborough, The Morning Walk (Portrait of Mr and Mrs William Hallett), 1785 Fashion in the twenty years between 1775–1795 in Western culture became simpler and less elaborate. These changes were a result of emerging modern ideals of selfhood,Dror Wahrman, The Making of the Modern Self (Yale University Press, 2004) the declining fashionability of highly elaborate Rococo styles, and the widespread embrace of the rationalistic or "classical" ideals of Enlightenment philosophes.
John Shook has said, "Chauncey Wright also deserves considerable credit, for as both Peirce and James recall, it was Wright who demanded a phenomenalist and fallibilist empiricism as an alternative to rationalistic speculation."Shook, John (undated), "The Metaphysical Club", the Pragmatism Cybrary. Eprint. Peirce developed the idea that inquiry depends on real doubt, not mere verbal or hyperbolic doubt,Peirce, C.S. (1877), The Fixation of Belief, Popular Science Monthly, v. 12, pp. 1–15.
Carral studied at the Escuela Nacional de Arquitectura of the Universidad Nacional Autónoma de México (UNAM) from 1933 to 1938, and started his architectural work in 1941. His rationalistic design works had a large impact on the history of contemporary Mexican architecture. His works include residential, educational, industrial, commercial, religious and public buildings, hospitals, recovery and tourist complexes. He also managed projects of the Instituto Mexicano del Seguro Social and of the UNAM.
They emphasize reliance on the literal meaning of the Quran and hadith, rejecting rationalistic theology (kalam). Wahhabism has been associated with the practice of takfir (labeling Muslims who disagree with their doctrines as apostates). Adherents of Wahhabism are favourable to derivation of new legal rulings (ijtihad) so long as it is true to the essence of the Quran, Sunnah and understanding of the salaf, and they do not regard this as bid'ah (innovation) .
The label first came into wide use after many science fantasy stories were published in the American pulp magazines, such as Robert A. Heinlein's Magic, Inc., L. Ron Hubbard's Slaves of Sleep, and Fletcher Pratt and L. Sprague de Camp's Harold Shea series. All were relatively rationalistic stories published in John W. Campbell, Jr.'s Unknown magazine. These were a deliberate attempt to apply the techniques and attitudes of science fiction to traditional fantasy subjects.
Leaving the academy in 1842, Boucher became minister at Southport, next at Glasgow, and finally, in 1848 at the New Gravel Pit Chapel, Hackney, where for five years his fervor and eloquence drew full congregations from all parts of the metropolis. In 1850 Boucher published a sermon on 'The Present Religious Crisis,' and the 'Inquirer' speaks of another of the same year on 'Papal Aggression.' About this time Boucher adopted rationalistic views.
In matters of faith, they were pitted against Mu'tazilites and other theological currents, condemning many points of their doctrines as well as the rationalistic methods they used in defending them. Ahl al-Hadith were also characterized by their avoidance of all state patronage and by their social activism. They attempted to follow the injunction of "commanding good and forbidding evil" by preaching asceticism and launching vigilante attacks to break wine bottles, musical instruments and chessboards.
In city planning, his plan for the Comarca of Madrid and his project for the extension of the Paseo de la Castellana (also in Madrid) are important. In his earlier years, Secundino's work was characterized by an inclination toward traditional architecture. A trip that he took to Netherlands and other parts of central Europe left an impression on him of the rationalistic and simple design of the architecture of those areas. Function became his central theme.
The Alpha course founder Nicky Gumbel also participated. David Fletcher, who took responsibility for the camps after Nash, described Alpha as: "basically the Iwerne camp talk scheme with charismatic stuff added on." Rob Warner says: "Alpha can therefore be summed up as Bash camp rationalistic conservatism combined with Wimberist charismatic expressivism... this is a highly unusual, even paradoxical hybrid."Rob Warner Reinventing English Evangelicalism 1966-2001 (Milton Keynes: Paternoster, 2007) 122 Gumbel himself will only admit an indirect link.
In Ancient Greece, writing was characterised by what Geoffrey Lloyd and Nathan Sivin called "strident adversariality" and "rationalistic aggressiveness", summed up by McClinton as polemic. For example, the ancient historian Polybius practised "quite bitter self-righteous polemic" against some twenty philosophers, orators, and historians. Polemical writings were common in medieval and early modern times. During the Middle Ages, polemic had a religious dimension, as in Jewish texts written to protect and dissuade Jewish communities from converting to other religions.
These principles were more fully realized in later buildings in Buenos Aires: an apartment block, Los Eucaliptos, in calle Virrey del Pino 2446 (1941/1943), a "renovation of the rationalistic language"; and individual houses at Conesa 1182 and Rivadavia 613. Together with Ferrari Hardoy, he was involved in the rebuilding of the city of San Juan after the earthquake of 1944. He later worked for the Argentine Navy as project leader in :es:José Englander's engineering studio.
Faithful Christians who were less opposed to his rationalistic ideas than to his adherence to Judaism found it difficult to accept this Juif de Berlin. In most of Western Europe, the Haskalah ended with large numbers of Jews assimilating. Many Jews stopped adhering to Jewish law, and the struggle for emancipation in Germany awakened some doubts about the future of Jews in Europe and eventually led to both immigrations to America and Zionism. In Russia, antisemitism ended the Haskalah.
He called for science to be integrated into a standard curriculum. In Organization of the Sciences, he diachronically defines educational fields as stages of progressive acquisition set over a five-year curriculum, from language and exegesis of the Qur'an to the life and physical sciences to a rationalistic theology.Francoise Micheau, "The scientific institutions in the medical Near East". Taken from Encyclopedia of the History of Arabic Science, Volume 3: Technology, Alchemy and Life Sciences, p. 1008.
Jesus is presented as a rationalistic philosopher, opposed to the superstition and "positive religion" of the Pharisees. Positive religion is a religion that has a definite historic founder, and is characterised rather sociologically: at this stage religion becomes an objective system of laws and rules. Hegel presented biblical miracles as metaphors for Jesus' philosophical doctrines. Whether related with the tenor of Hegel's philosophy of immanence, or just because it remained fragment, the history stops with the crucifixion.
Sa'adya's Polemic against Hiwi Al-Balkhi: A Fragment Edited from a Genizah Ms, Texts and Studies of the Jewish Theological Seminary of America. New York: The Jewish Theological Seminary of America, 1915. Since his views contradicted the views of both Rabbanite and Karaite scholars, Hiwi was declared a heretic. In this context, however, we can also regard Hiwi, while flawed, as the very first critical biblical commentator; zealous rationalistic views of Hiwi parallel those of Ibn al-Rawandi.
Lengthy court battles ensued, but the church was unable to prevent the materials' dissemination over the internet. Former Scientologists and members of the anti-cult movement often discuss Scientology's space opera teachings. They generally take a rationalistic approach to the narratives and see them as absurd, or even as drug-fueled delusions, using them as a source of humor. The doctrines have been satirized in popular culture, most notably in the South Park episode "Trapped in the Closet".
Baroness von Krüdener was born in Riga, Governorate of Livonia. Her father, Baron Otto Hermann von Vietinghoff genannt Scheel, who had fought as a colonel in Catherine II's wars, was one of the two councillors for Livonia and a man of immense wealth. He was a man of rationalistic views and a leading freemason. Her mother, the Countess Anna Ulrika von Münnich, was a granddaughter of Burkhard Christoph von Münnich, a celebrated Russian field marshal, and a strict Lutheran.
The Scotch-Irish party stressed a dogmatic adherence to confessional standards, professional ministry, and the orderly and authoritarian nature of church government. The New England party emphasized "spontaneity, vital impulse, adaptability" and experiential piety. A dispute between these two groups over whether the synod should require ministers to affirm the Westminster Confession led to the subscription controversy of the 1720s. The Scotch-Irish or subscription party believed that subscription would preserve Reformed orthodoxy from the threat of rationalistic ideas.
Earthscan, 2011, p. 75. In many of these organizations, James Lawrence Powell identified their "admirable" designations as the most striking common feature, which for the most part sounded very rationalistic. In this context, he refers to a list of climate denial organizations drawn up by the Union of Concerned Scientists, which includes 43 organizations funded by the Exxon oil company. None of these organizations had a name from which to derive their opposition to climate change.
It indeed motivated a handful of conservatives to cease any cooperation with the movement and withdraw their constituencies from the UAHC. Those joined Kohut and Sabato Morais in establishing the Jewish Theological Seminary of America. It united all non-Reform currents in the country and would gradually develop into the locus of Conservative Judaism. The Pittsburgh Platform is considered a defining document of the sanitized and rationalistic "Classical Reform", dominant from the 1860s to the 1930s.
The British Buddhist thinker Stephen Batchelor has recently posited a similar view on the topic: > Regardless of what we believe, our actions will reverberate beyond our > deaths. Irrespective of our personal survival, the legacy of our thoughts, > words, and deeds will continue through the impressions we leave behind in > the lives of those we have influenced or touched in any way. The Thai modernist Buddhist monk Buddhadāsa (1906–1993) also had an rationalistic or psychological interpretation of rebirth.
Their seminary in Amsterdam had distinguished pupils, including Curcellaeus, Limborch, Wetstein, and Le Clerc. Their school of theology, which grew more liberal and even rationalistic, forcefully debated the official Dutch Reformed state church and other Christian denominations. After the death of Maurice of Orange in 1625 some exiles returned. The government became convinced that they posed no danger to the state, and in 1630 they were formally allowed to reside again in all parts of the Republic.
Association of Atheists and Freethinkers ( [SAIWA]) is a non-governmental organization founded in 1957 that aims to actively participate in the process of secularization of Polish society. The group is active in popularizing scientific knowledge about religion, creating a Polish secular culture and secular ethics as well as in promoting the rationalistic and materialistic view of the world, and working to limit the place of clericalism.Praca zbiorowa, Polska Ludowa. Słownik encyklopedyczny, Wiedza Powszechna Warszawa 1965; pg. 351.
He ruled, along with his brother, the entire Western Himalayan region. He founded temples and encouraged the nobility of Tibet. He opposed the esoteric forms of tantric practices (mostly by non- organised groups) which were prevalent in Tibet, and felt revulsion about the introduction of Tantrism into Tibet's new culture of Buddhism. His wish was to maintain a purer and more rationalistic form of religion in Tibet, and his views were quoted in the Blue Annals, written in the fifteenth century.
Controversy win the EPC was evident for a number of years. Some considered that the EPC were reacting in a rationalistic way from their previous free will (Arminian) theology, and that they preached the Bible according to the doctrine rather than the doctrine to the Bible. Two ministers withdrew to form the Southern Presbyterian Church in 1986. In 1991 the Covenant Presbyterian Church in Sydney, which had resulted from a schism from the PCEA Western Sydney in 1981, was received into the EPC.
Born Mulchanda at Shahpur, Sagar, he moved to Damoh to his aunt's house after the death of his mother at age 4, where he was renamed Darbarilal. He met Ganeshprasad Varni at Damoh and influenced by him, he joined the pathshala established by Varniji at Sagar. At age 19, he graduated with the title Nyayatirth and became a teacher at Sdyavad Vdyalaya at Varanasi for a year. He then moved to Seoni and then Indore, where he developed his rationalistic principles.
In 1850, they united with the German Catholics, and in the same year and the years immediately following some forty congregations were established in the United States, but had a short existence. After the Revolutions of 1848, several of the German governments undertook to suppress them, partly for political reasons. Many congregations were broken up. Those still in existence in 1859, about fifty in number, under Uhlich's leadership, formed a “Union of Free Congregations in Germany,” upon a highly rationalistic basis.
Some atheists surrounding Jacques Hébert instead sought to establish a Cult of Reason, a form of atheistic pseudo-religion with a goddess personifying reason. The Napoleonic era further institutionalized the secularization of French society. In the latter half of the 19th century, atheism rose to prominence under the influence of rationalistic and freethinking philosophers. Many prominent German philosophers of this era denied the existence of deities and were critical of religion, including Ludwig Feuerbach, Arthur Schopenhauer, Max Stirner, Karl Marx, and Friedrich Nietzsche.
After the death of Baumgarten in 1757, Semler became head of the theological faculty, and the fierce opposition provoked by his writings and lectures only helped increase his fame as a professor. His popularity continued undiminished until 1779. In that year he produced a reply (Beantwortung der Fragmente eines Ungenannten) to the Wolfenbuttel Fragments (see Reimarus) and to KF Bahrdt's confession of faith, a step which was interpreted by the extreme rationalists as a revocation of his own rationalistic position.
He quickly became interested in the atheistic, rationalistic Dravidian ideology, along with those of Ambedkar and Marx. He did his Bsc in Mathematics from the Government Arts College in Musiri, but was disinterested in the subject, and was drawn to politics and writing instead. He completed his graduation in law from the Government Law College in Madurai and his masters from Government Law College Tiruchirapalli. He is married to M. A. Parameswari and the couple have a daughter named Mayuri.
Powys contrast Richardson with other women novelists, such as George Eliot and Virginia Woolf whom he sees as betraying their deepest feminine instincts by using "as their medium of research not these instincts but the rationalistic methods of men". Likewise in 1975 Sydney Janet Kaplan describes Pilgrimage as "conceived in revolt against the established tradition of fiction. ... [Richardson's] writing marks a revolution in perspective, a shift from a 'masculine' to a 'feminine' method of exposition".Sydney Janet Kaplan, p. 8.
Tolosani had written a treatise on reforming the calendar (in which astronomy would play a large role) and had attended the Fifth Lateran Council (1512–1517) to discuss the matter. He had obtained a copy of De Revolutionibus in 1544. His denunciation of Copernicanism was written a year later, in 1545, in an appendix to his unpublished work, On the Truth of Sacred Scripture.Westman (2011, p. 195) Emulating the rationalistic style of Thomas Aquinas, Tolosani sought to refute Copernicanism by philosophical argument.
He defended the rationalistic Trinitarianism of the French theologian Peter Abelard against the sentence of the Council of Sens, granting Abelard hospitality at Cluny and working towards the eventual reconciliation of Abelard and his principal accuser, Bernard of Clairvaux. Peter granted Abelard a posthumous absolution at the request of Heloise. Peter collected sources on, and writings about, Islam (see below) and spent a long sabbatical in Spain with Islamic scholars of all ranks. His vast correspondence reflects an almost encyclopedic theological knowledge.
In 1923, Rabbi Kaufmann Kohler retired from the presidency of Hebrew Union College. Kohler, a native of Fürth, symbolized the older generation of Reform rabbis who championed the rationalistic and ritually minimalist "Classical" era, embodied in the 1885 Pittsburgh Platform. A new strata of Eastern Europeans, who had more sympathy toward traditional mores, was rising through the ranks, like Solomon Freehof and Emanuel Gamoran. Cohon, prominent among them, was called to replace the departed president in the office of HUC Chair of Theology.
He kept up a lively correspondence with Rabbi Meïr Abulafia, and like him, condemned Rambams' rationalistic views on bodily resurrection and Talmudic haggadah. He also sided with Rabbi Abulafia in his objection to some of Rambam's halachic views, and reproached Rambam for not having indicated the Talmudic sources in his Mishneh Torah. However, he did express his great admiration for the Rambam saying, "I have heard that the gates of wisdom have been revealed to him".The Rishonim, The Artscroll history series pg.
The son of an oculist, Birkhäuser was born and raised in Basel. His mother died early and he was brought up by his father in a rationalistic, agnostic environment. He wanted to be a painter from an early age, and left grammar school to study at an art school under Basel artist Niklaus Stoecklin. In his early career as an artist, he produced still-life and landscape paintings, ex libris plates, stamps, cartoons for the satirical magazine Nebelspalter, posters, and portraits.
The rise of modern rationalism in the Dutch Republic, had a profound influence on the 17th-century philosophy. Descartes is often considered to be the first of the modern rationalists. Descartes himself had lived in the Dutch Republic for some twenty years (1628–1649) and served for a while in the army of the Dutch military leader Prince Maurice of Orange-Nassau. The Dutch Republic was the first country in which Descartes' rationalistic philosophy (Cartesianism) succeeded in replacing Aristotelianism as the academic orthodoxy.
This document is a few pages long, and was transmitted to print in Latin some decades after his death, with the title Exemplar Humanae Vitae (Example of a Human Life). It tells the story of his life and intellectual development, his experience as a victim of intolerance. It also expresses rationalistic and skeptical views: It doubts whether biblical law was divinely sanctioned or whether it was simply written down by Moses. It suggests that all religion was a human invention, and specifically rejects formalized, ritualized religion.
The contents of the book were originally written and delivered as a set of five speeches for the 2004 Massey Lectures with each speech presented in the book as one chapter. The writing reflects Wright's oratorical speech and use of high rhetoric. Patrick Parrinder notes that Wright sometimes uses "the rhetorical armoury of a rationalistic lay preacher." Wright takes a broad, philosophical approach, not focusing on individual people or specific politics or religions, but rather focusing on civilisations including "the elites and the masses".
Utne Reader, 1990. Glendinning voices an opposition to technologies that she deems destructive to communities or are materialistic and rationalistic. She proposes that technology encourages biases, and therefore should question if technologies have been created for specific interests, to perpetuate their specific values including short-term efficiency, ease of production and marketing, as well as profit. Glendinning also says that secondary aspects of technology, including social, economic and ecological implications, and not personal benefit need to be considered before adoption of technology into the technological system.
Yaakov Yitzchak Rabinowicz preached an elitist, rationalistic Hasidism that centered on Talmudic study and formed a counterpoint to the miracle-centered Hasidism of Lublin. His immediate successor, Simcha Bunim of Peshischa, brought Peshischa to its highest point and kickstarted a counter-revolutionary movement which challenged the Hasidic norm. While under the leadership of Rabinowicz, Peshischa was closer to a philosophy whereas, under Simcha Bunim it was transformed into a religious movement. Under Simcha Bunim's leadership, centers were created across Poland that held ideologically alliance to Peshischa.
A rationalistic approach was key to rewriting history.Guillaume de Syon, "Voltaire," in Voltaire's best-known histories are The Age of Louis XIV (1751), and his Essay on the Customs and the Spirit of the Nations (1756). He broke from the tradition of narrating diplomatic and military events, and emphasized customs, social history and achievements in the arts and sciences. He was the first scholar to make a serious attempt to write the history of the world, eliminating theological frameworks, and emphasizing economics, culture and political history.
Now it is used as a site of the museum Tattile Omero, as well as home for various exhibitions. It is not clear why a pentagonal shape was chosen for the building. However, the rationalistic and functional ensemble is common to many works of late Enlightenment architecture. The simple but elegant style somehow seeks to redeem the intended, but somewhat sordid purpose; and in this case, enlightened architecture for a less enlightened aim of segregating the elements of the populace that could be viewed as pestilent.
After the Duma's dissolution on 3 June 1907, Struve concentrated on his work at Russkaya Mysl (Russian Thought), a leading liberal newspaper, of which he had been publisher and de facto editor-in-chief since 1906. Struve was the driving force behind Vekhi (Milestones, 1909), a groundbreaking and controversial anthology of essays critical of the intelligentsia and its rationalistic and radical traditions. As Russkaya Mysl editor, Struve rejected Andrey Bely's seminal novel Petersburg, which he apparently saw as a parody of revolutionary intellectuals.Oleg A. Maslenikov.
E. V. Ramasami (Periyar), a popular Tamil reformist leader of the time, had joined Indian National Congress in 1919, to oppose what he considered the Brahminic leadership of the party. Periyar's experience at the Vaikom Satyagraha made him to start the Self- Respect Movement in 1926 which was rationalistic and "anti-Brahministic". He quit Congress and in 1935, he joined the Justice Party. In the 1937 elections, the Justice Party lost and the Indian National Congress under C. Rajagopalachari (Rajaji) came to power in Madras Presidency.
It is during this third period that his aesthetic vision blossomed to a rationalistic brim. With regards to the written literature the critical tools he has developed and introduced are quite adequate to give the needed critical judgement. When it comes to the criticism of pure and applied music they have further to be developed and refined. During the ceasefire, in October 2003, he became one of the leading intellectual supporters of the initiative in organising the biggest Sinhala- Tamil cultural festival in the recent history.
Allison also quotes Thomas Schelling's description of rationalistic thinking and vicarious problem solving: ::You can sit in your armchair and try to predict how people will behave by asking how you would behave if you had your wits around you. You get, free of charge, a lot of vicarious, empirical behavior. Finally, in Allison's first edition (1971), he was unable to fully explore his theories because much of the information was still classified. As a result, he made a number of assumptions on his own part.
Isaac Alexander was a German author. He lived in South Germany in the second half of the 18th century, and wrote on philosophical subjects from a rationalistic point of view. His works include: Von dem Dasein Gottes, die Selbstredende Vernunft, Ratisbon, 1775; Anmerkungen über die Erste Geschichte der Menschheit nach dem Zeugnisse Mosis, Nuremberg, 1782; Vereinigung der Mosaischen Gesetze mit dem Talmud, Ratisbon, 1786; Einheitsgedichte, a German translation of the Shir ha-Yiḥud, Ratisbon, 1788; Abhandlung von der Freiheit des Menschen, and Kleine Schriften, Ratisbon, 1789.
His is one of the first buildings of the architect Joaquim Lloret i Homs, who built several palaces in this district, but was mainly known for the rationalistic building of the Barraquer Ophthalmology Center in Barcelona (1934–1939). Heydrich's house, La Torre de San Fernando, is one of the important classicist palaces in the neighborhood of Sarria-Gervasi. Since 1960 it hosts the District Police Station, the Comisaria de los Mossos de Escuadra. In Lloret de Mar, he built the Casa Aida in 1921.
In the past, scholars described the theology of Protestant scholastics following John Calvin as more rationalistic and philosophical than the more exegetical biblical theology of John Calvin and other early Reformers. This is commonly described as the "Calvin against the Calvinists" paradigm. Beginning in the 1980s, Richard Muller and other scholars in the field provided extensive evidence showing both that the early Reformers were deeply influenced by scholasticism and that later Reformed scholasticism was deeply exegetical, using the scholastic method to organize and explicate exegetical theology.
During the 1960s, a number of composers believed studio-based composition, such as musique concrète, lacked elements that were central to the creation of live music, such as: spontaneity, dialogue, discovery and group interaction. Many composers viewed the development of live electronics as a reaction against "the largely technocratic and rationalistic ethos of studio processed tape music" which was devoid of the visual and theatrical component of live performance . By the 1970s, live electronics had become the primary area of innovation in electronic music .
When elected by the nobility of Yaroslavl to represent their interests at the Legislative Assembly of 1767, Shcherbatov virulently slammed the existing institutions of the Russian Empire. He caught the attention of the Empress and was appointed imperial historian in 1768 and president of a ministry in 1778. He worked in the Senate from 1779 to 1786. Scherbatov's History of Russia from the Earliest Times, of which seven volumes appeared between 1771 and 1791, is imbued with rationalistic ideals of the Age of Reason.
Bust of Premchand in Lamhi Premchand is considered the first Hindi author whose writings prominently featured realism. His novels describe the problems of the poor and the urban middle-class. His works depict a rationalistic outlook, which views religious values as something that allows the powerful hypocrites to exploit the weak. He used literature for the purpose of arousing public awareness about national and social issues and often wrote about topics related to corruption, child widowhood, prostitution, feudal system, poverty, colonialism and on the Indian freedom movement.
Graduates and teachers, with the headmaster Matthaios Paranikas, 1878. With the years the school adopted more progressive and rationalistic educational methods, as well as the teaching of modern mathematics and sciences in the 'Western' manner, which at times attracted the attention of the conservative circles of the Ecumenical Patriarchate. At the late 19th and early 20th century, Smyrna was a major commercial and educational center of the Greek world. The city was the home of 67 well-equipped Greek school units in addition to 4 female schools.
During its "Classical" era, roughly between the Civil War and the 1930s, American Reform rejected many ceremonial aspects of Judaism and the authority of traditional jurisprudence (halakhah), favoring a more rationalistic, universalist view of religious life. "New Reform", from the 1937 Columbus Declaration of Principles and onwards, sought to reincorporate such elements and emphasize Jewish particularism, though still subject to personal autonomy. Concurrently, the denomination prioritized inclusiveness and diversification. This became especially pronounced after the adoption of "Big Tent Judaism" policy in the 1970s.
Arguably, Berengar's significance for the development of medieval theology lies in the fact that he asserted the rights of dialectic in theology more definitely than most of his contemporaries. There are propositions in his writings which can be understood in a purely rationalistic sense. But it would be going too far to see rationalism as Berengar's standpoint, to attribute to him the intention of subverting all religious authority — Scripture, the Fathers, popes, and councils. Berengar's position was never diametrically opposed to that of his critics.
Temple of Confucius of Jiangyin, Wuxi, Jiangsu. This is a wénmiào (), that is to say a temple where Confucius is worshipped as Wéndì, "God of Culture" (). Gates of the wénmiào of Datong, Shanxi Confucianism, also known as Ruism, is a system of thought and behavior originating in ancient China. Variously described as tradition, a philosophy, a religion, a humanistic or rationalistic religion, a way of governing, or simply a way of life, Confucianism developed from what was later called the Hundred Schools of Thought from the teachings of the Chinese philosopher Confucius (551–479 BCE).
He claimed that the spirit of "authentic English Liberalism" had "built up its work piece by piece without ever destroying what had once been built, but basing upon it every new departure". This liberalism had "insensibly adapted ancient institutions to modern needs" and "instinctively recoiled from all abstract proclamations of principles and rights". Ruggiero claimed that this liberalism was challenged by what he called the "new Liberalism of France" that was characterised by egalitarianism and a "rationalistic consciousness". In 1848, Francis Lieber distinguished between what he called "Anglican and Gallican Liberty".
Feyerabend later in life. Photograph by Grazia Borrini-Feyerabend In 1955, Feyerabend received his first academic appointment at the University of Bristol, where he lectured on the philosophy of science. Later in his life he worked as a professor (or equivalent) at Berkeley, Auckland, Kassel, Sussex, Yale, London, Berlin and ETH Zurich. During this time, he developed a critical view of science, which he later described as 'anarchistic' or 'dadaistic' to illustrate his rejection of the dogmatic use of rules, a position incompatible with the contemporary rationalistic culture in the philosophy of science.
Moses Cordovero (The RAMAK 1522–1570) and his school popularized the teachings of the Zohar which had until then been only a restricted work. Cordovero's comprehensive works achieved the first (quasi-rationalistic) of Theosophical Kabbalah's two systemisations, harmonising preceding interpretations of the Zohar on its own apparent terms. The author of the Shulkhan Arukh (the normative Jewish "Code of Law"), Yosef Karo (1488–1575), was also a scholar of Kabbalah who kept a personal mystical diary. Moshe Alshich wrote a mystical commentary on the Torah, and Shlomo Alkabetz wrote Kabbalistic commentaries and poems.
Joseph Raz has argued that incommensurability undermines the 'rationalistic' view of human action according to which distinctively rational action is doing what one has most reason to do.'Incommensurability and Agency' in the Chang book. Philosophical reflection about practical reason typically aims for a description of the principles relevant in answering the question, "What is to be done in this or that circumstance?" On one popular view, answers to this question can be found by comparing the relative strengths of the various values or norms in play in some given situation.
Istishab, an initiative of ash-Shafii, is the rationalistic principle of extracting a legal solution according to which changes are not considered to occur until clear signs of these changes are apparent. It serves as the basis for many legal rulings such as the presumption of innocence—the person is regarded as innocent unless proven guilty. Malik ibn Anas and ash-Shafii regarded it to be a proof until it is contradicted. Several classical jurists differed over this principle with some Hanafi jurists refusing to regard it as an evidence.
6 & 13 A rationalistic explanation of the fable was propounded by the eminent Roman antiquary Varro. According to him, the olive-tree suddenly appeared in Attica, and at the same time there was an eruption of water in another part of the country. So king Cecrops sent to inquire of Apollo at Delphi what these portents might signify. The oracle answered that the olive and the water were the symbols of Athena and Poseidon respectively, and that the people of Attica were free to choose which of these deities they would worship.
He spent at least two years in Egypt, allegedly moving with disciples of Jamal-al-Din al-Afghani and Muhammad Abduh. Returning to Tunis in 1901, he began to openly criticize maraboutism and advocate a rationalistic reading of the Quran. In 1904 he was taken to court, accused of cursing Abdul-Qadir Gilani and calling the Quran an "obsolete book out of step with the progress of our age". He was largely defended by the French newspapers and condemned by the Arabic ones, and was ultimately found guilty and sentenced to two months in prison.
Superstition, or, The Fanatic Father (1824) was first staged on the Chestnut Street Theatre in Philadelphia on March 12, 1824. Superstition is a melodrama written during the Romanticism movement that took form in America in the early 1800s. According to Allan Gates Halline in his introduction to Superstition in American Plays, "The appeal to reason and knowledge suggest that Barker was reflecting the rationalistic thought current shortly before and partly during the period in which he was writing." The setting of Superstition takes place in the Puritan's Massachusetts Bay Colony in the early 17th-century.
For Liu, beauty resides not in harmony but in conflicts. To reconstruct Chinese national character, Liu insists that we negate thoroughly the three primary theoretical paradigms underlying traditional culture: the Confucian democratic model of minben (for the people), the model personality of Confucius and Yanhui, and the concept of tianren heyi (unification between heaven and humans) "Explicitly placing himself in the tradition of those Chinese modernizers who advocated 'total Westernization'", Liu "accused Li Zehou of trying to revive the 'rationalistic' and 'despotic' Chinese tradition," as scholar Woei Lien Chong explains.Pohl (2018), p.11.
Alharizi was a rationalist, conveying the works of Maimonides and his approach to rationalistic Judaism. He translated Maimonides' Guide for the Perplexed and some of his Commentary on the Mishnah, as well as the Mahbarot Iti'el of the Arab poet al-Hariri, from the Arabic to Hebrew. Alharizi's poetic translation of the Guide for the Perplexed is considered by many to be more readable than that of Samuel ben Judah ibn Tibbon. However, it has not been very widely used in Jewish scholarship, perhaps because it is less precise.
Nevertheless, his writings only played a marginal role during his lifetime. He was repeatedly accused of blasphemy by anthropomorphizing God and his disciple Ibn Kathir distanced himself from his mentor and negated the anthropomorphizations, but simultaneously adhered to the same anti-rationalistic and hadith oriented methodology.Barbara Freyer Stowasser Women in the Qur'an, Traditions, and Interpretation Oxford University Press 1994 This probably influenced his exegesis on his Tafsir, which discounted much of the exegetical tradition since then.Karen Bauer Gender Hierarchy in the Qur'an: Medieval Interpretations, Modern Responses Cambridge University Press 2015 p.
Abraham bar Hiyya, of Barcelona and later Arles-Provence, was a student of his father Hiyya al-Daudi and one of the most important figures in the scientific movement which made the Jews of Provence, Spain and Italy the intermediaries between Averroism, Muʿtazila and Christian Europe. He aided this scientific movement by original works, translations and as interpreter for another translator, Plato Tiburtinus. Bar-Hiyya's best student was v. His philosophical works are "Meditation of the Soul", an ethical work written from a rationalistic religious viewpoint, and an apologetic epistle addressed to Judah ben Barzillai.
"Sir (Alexander) Beaumont (Churchill Dixie, 11th Baronet)'s temperament was neither rationalistic nor tolerant. Described as "a spendthrift, a hopeless gambler, a heavy drinker" he found it increasingly difficult to face up to his responsibilities as Squire of Bosworth. Lady Florence wrote "For some time past I have been fighting against the terrible consequences of my husband's immense losses on the Turf and at gambling . . It was a great blow to me to find that the last remnant of a once splendid fortune must at once go to pay this debt.
5, 32, passim This was in opposition to the tradition carried by the Arab astronomer Albumasar (787-886) whose Introductorium in Astronomiam and De Magnis Coniunctionibus argued the view that both individual actions and larger scale history are determined by the stars.Veenstra, 1997. p. 184 In the late 1400s, Giovanni Pico della Mirandola forcefully attacked astrology in Disputationes contra Astrologos, arguing that the heavens neither caused, nor heralded earthly events. His contemporary, Pietro Pomponazzi, a "rationalistic and critical thinker" was much more sanguine about astrology and critical of Pico's attack.
She says the way that radical feminists describe characteristics of men- competitive, rationalistic, dominating- are much like the characteristics of capitalistic society. Therefore, it is in a capitalist society that it makes sense for people to look down on women as emotional or irrational—looking at them as "dependent". Because of this, a feminism analysis is also necessary to describe the relations between men and women. She says that society must use the strengths of both Marxism and feminism to judge capitalism and acknowledge the present situation of women in it.
While also subject to change and new understanding, the basic premise of progressive revelation endures in Reform thought.See also: Dana Evan Kaplan, "In Praise of Reform Theology", The Forward, 16 March 2011. In its early days, this notion was greatly influenced by the philosophy of German idealism, from which its founders drew much inspiration: belief in humanity marching toward a full understanding of itself and the divine, manifested in moral progress towards perfection. This highly rationalistic view virtually identified human reason and intellect with divine action, leaving little room for direct influence by God.
Traditionalist theology is a movement of Islamic scholars who reject rationalistic Islamic theology (kalam) in favor of strict textualism in interpreting the Quran and sunnah. The name derives from "tradition" in its technical sense as translation of the Arabic word hadith. It is also sometimes referred to as athari as by several other names. Adherents of traditionalist theology believe that the zahir (literal, apparent) meaning of the Qur'an and the hadith have sole authority in matters of belief and law; and that the use of rational disputation is forbidden even if it verifies the truth.
In metaphysics, mentalism is the view that metaphysics is primarily concerned with entities in the mind (See also conceptualism), and denotes the general orientation beginning with William of Ockham and reaching a climax in the idea- or representation-first philosophers (what John Sergeant calls 'Ideism') common in the Early Modern period, including such philosophers as René Descartes, John Locke, George Berkeley, David Hume, etc. who make the faculties of the mind and their activities the starting point for their philosophical projects. In linguistics, mentalism represents rationalistic philosophy (as opposed to behaviouristic).
When all truth has already been revealed by Tradition, no new learning can occur, only further interpretation and refinement. #"The Rejection of modernism", which views the rationalistic development of Western culture since the Enlightenment as a descent into depravity. Eco distinguishes this from a rejection of superficial technological advancement, as many fascist regimes cite their industrial potency as proof of the vitality of their system. #"The Cult of Action for Action's Sake", which dictates that action is of value in itself, and should be taken without intellectual reflection.
In 1796, Carl Axel Gottlund was born in the Southern Finnish coastal town of Ruotsinpyhtää into the family of a Finnish clergyman Mattias Gottlund, one of the most outstanding representatives of Enlightenment ideas in Finland. Accordingly, Carl Axel was raised in the spirit of the Enlightenment, and the basic structure of his thinking represented rationalistic Enlightenment ideals. Matthias Gottlund, Carl Axel's father, worked as the chaplain of the local congregation at the time. Carl Axel's mother Ulrika Sophia was from the upper-class family of Orraeus in the nearby town of Porvoo.
He opened a seminary (1804), which he placed under the direction of the Venerable Liebermann; he visited parishes and school, and reorganized the religious structure which the Revolution had swept away. He was an active adversary of Wessenberg and the rationalistic liberal tendencies represented by him and the Illuminati. He tried to reintroduce several religious communities in his diocese, but accomplished, however, only the restoration of the Institute of Mary Ward (Dames Anglaises). Shortly before his death he established the sisters of Divine Providence in the Bavarian part of his diocese (the former Diocese of Speyer).
J. F. Smith characterized Strauss's mind as almost exclusively analytical and critical, without depth of religious feeling or philosophical penetration, or historical sympathy; his work being accordingly rarely constructive. Smith found Strauss to strikingly illustrate Goethe's principle that loving sympathy is essential for productive criticism. Smith goes on to note that Strauss's Life of Jesus was directed against not only the traditional orthodox view of the Gospel narratives, but likewise the rationalistic treatment of them, whether after the manner of Reimarus or that of Heinrich Paulus. This argument is repeated in the anonymous article of the 11th edition.
According to Vivekananda, there is an essential unity to Hinduism, which underlies the diversity of its many forms. According to Flood, Vivekananda's vision of Hinduism "is one generally accepted by most English- speaking middle-class Hindus today". Sarvepalli Radhakrishnan sought to reconcile western rationalism with Hinduism, "presenting Hinduism as an essentially rationalistic and humanistic religious experience". This "Global Hinduism" has a worldwide appeal, transcending national boundaries and, according to Flood, "becoming a world religion alongside Christianity, Islam and Buddhism", both for the Hindu diaspora communities and for westerners who are attracted to non-western cultures and religions.
The capture of Constantinople and establishment of the Latin kingdoms in the year 1204 displaced or supplanted aristocratic and ecclesiastic controls on literary taste and style. In response to new influences from the Latin West, Byzantine popular literature moved in different directions. Whereas literary poetry springs from the rationalistic, classical atmosphere of the Hellenistic period, popular poetry, or folk-song, is an outgrowth of the idyllic, romantic literature of the same period. As the literary works had their prototypes in Lucian, Heliodorus, Achilles Tatius, and Nonnus, the popular works imitated Apollonius of Rhodes, Callimachus, Theocritus, and Musaeus.
Gaonim who embraced Bahshamiyya Mu'tazila included Samuel ben Hofni Gaon who was familiar with the works of Ibn Khallâd and Abû 'Abd Allâh al- Basrî as well as Saadiah Gaon. Mu'tazilî doctrines and terminology provided a basis for discussion and polemical exchanges between Jewish and Shi'a scholars. Virtually banned from Sunnî Islam, Mu'tazila doctrine remains an integral part of Islamic intellectual history. The rationalistic approach of Mu'tazila towards reasoned theological issues led to the classification of Mu'tazilîs as freethinkers within Islam who had been deeply influenced by Greek philosophical thought and thus practiced apostasy and heresy.
The Baal Shem Tov travelled in the Ukrainian Carpathians before his teaching In the Middle Ages, the new discipline in Rabbinic Judaism of classic, Medieval Jewish rationalistic philosophy arose, exemplified by its leading figure Maimonides. It sought to bring the tradition in Western Philosophy of independent thinking from first principles, in support and harmony with rabbinic theology of the Talmud. In Rabbinic Judaism, this approach, which had its supporters and detractors, was called hakirah ("investigation") to distinguish from other traditions in Jewish thought. Another parallel tradition of kabbalah expressed a mystical exegesis of biblical and rabbinic texts, and a metaphysical theology.
After the war, he achieved financial success with his play The Green Goddess, produced by Winthrop Ames at the Booth Theatre in New York in 1921. It was a melodrama, and a popular success, although, he admitted, of much less importance to the art of the drama than his critical work. Archer died in a London nursing home in 1924 of post- operative complications after the removal of a kidney tumour. Reviewing his life and career, Wearing's summary is that Archer was "a clear, logical man whom some saw as too narrowly rationalistic", but who was perceptive, intuitive and imaginative.
Liberalism and progressivism within Islam involve professed Muslims who have created a considerable body of liberal thought about Islamic understanding and practice. Their work is sometimes characterized as "progressive Islam" ( '); some scholars, such as Omid Safi, regard progressive Islam and liberal Islam as two distinct movements. Liberal ideas are considered controversial by some traditional Muslims, who criticize liberal ideas on the grounds of being too Western or rationalistic. The methodologies of liberal or progressive Islam rest on the interpretation of traditional Islamic scripture (the Quran) and other texts (such as the Hadith), a process called ijtihad (see below).
It was his avowed purpose to adapt the traditional teachings of the Schoolmen to the living needs of his time, "to plow anew the entire field of scholastic philosophy and theology and to fructify it with fresh seeds", as Bishop Sailer of Ratisbon, Stattler's great pupil, expressed it. With this end in view, he wrote "Philosophia methodo scientiæ propria explanata" (Augsburg, 1769–72) and "Demonstratio Evangelica" (Augsburg, 1770). Yet he was attached to the rationalistic philosophy of Christian Wolff, religious toleration, and Febronianism. His "Demonstratio Catholica" (Pappenheim, 1775) fell under the censure of the Roman authorities.
In 1256 the Abbasid dynasty collapsed with the invasion of Mongols to Baghdad. Under the ruling of Mongols, Shi'a were more free to develop and al-Hilla became the new learning center for Shia. Continuing the rationalistic tradition of the Baghdad School, defining reason as an important principle of Jurisprudence, al-Hillah school laid the theoretical foundation upon which the authority of Jurisprudents is based today. The second wave of the Usulies was shaped in the Mongol period when al- Hilli used the term Mujtahid, the one who deduces the ordinance on the basis of the authentic arguments of the religion.
He initially held rationalistic views, but in part due to the influence of his brother, Jean-Marie, came to see religion as an antidote for the anarchy and tyranny unleashed by revolution. He derided Napoleon, in part because of the Organic Articles, in which France acting unilaterally amended the Concordat of 1801 between France and the papacy. Lamennais assailed the Gallican view of the relationship between civil authority and the Church and was for a time a staunch ultramontane. Lamennais was ordained a priest in 1817, the same year he published Essai sur l'indifférence en matière de religion.
Bust of Félicité Robert de Lamennais by David d'Angers (1839) Of a sickly and sensitive nature, and shocked by the events of the French Revolution, Lamennais developed a morbid frame of mind. He first held rationalistic views, but partly through the influence of his brother Jean-Marie and partly as a result of his philosophical and historical studies, he came to see the power of faith and religion. He voiced his convictions in ', published anonymously in Paris in 1808. The idea for this work and the materials were due to Jean- Marie, but the actual writing was done almost exclusively by Félicité.
In the decades around World War II, this rationalistic and optimistic theology was challenged and questioned. It was gradually replaced, mainly by the Jewish existentialism of Martin Buber and Franz Rosenzweig, centered on a complex, personal relationship with the creator, and a more sober and disillusioned outlook.Robert G. Goldy, The Emergence of Jewish Theology in America, Indiana University Press, 1990. pp. 24–25. The identification of human reason with Godly inspiration was rejected in favour of views such as Rosenzweig's, who emphasized that the only content of revelation is it in itself, while all derivations of it are subjective, limited human understanding.
The author is perhaps at his best when he ventures to answer questions pertaining to death, the bridge sirat, which everybody must cross to reach his/her ultimate destination, heaven or hell. And finally the day of judgement is devoted a lengthy discourse. On the whole the Asrar-i Shari'at is an interesting book both theologically as well as historically. Its theological importance lies in its bold attempt to interpret Islamic teachings from rationalistic view-point in a period of the Muslim history, when Islam seemed to be on the defensive every where in the world.
The rationalistic agnosticism of Kant and the Enlightenment only accepts knowledge deduced with human rationality; this form of atheism holds that gods are not discernible as a matter of principle, and therefore cannot be known to exist. Skepticism, based on the ideas of Hume, asserts that certainty about anything is impossible, so one can never know for sure whether or not a god exists. Hume, however, held that such unobservable metaphysical concepts should be rejected as "sophistry and illusion". The allocation of agnosticism to atheism is disputed; it can also be regarded as an independent, basic worldview.
Often, there is a decision made because of a problem, without examination of the ethical issue. This is damaging to the process of decision-making because it harms one's ethical analysis skills and ethical identity. This is true because situations can differ, and practical decision-making may lead to inconsistencies without an ethical base (1990, p. 20). # Identifying Alternative Courses of Action: Using a rationalistic approach, an administrator, with as complete knowledge of the situation as possible and an assessment of the ethical issue at hand, identifies all the plausible courses of action in response to the situation.
Following Christ's instruction to "go into your room or closet and shut the door and pray to your father who is in secret" (Matthew 6:6), the hesychast withdraws into solitude in order that he or she may enter into a deeper state of contemplative stillness. By means of this stillness, the mind is calmed, and the ability to see reality is enhanced. The practitioner seeks to attain what the apostle Paul called 'unceasing prayer'. Some Eastern Orthodox theologians object to what they consider an overly speculative, rationalistic, and insufficiently experiential nature of Roman Catholic theology.
His older brother, the Elector Frederick Christian, died on 17 December 1763 after a reign of only 74 days. Franz Xavier took over the regency of the Electorate together with his sister-in-law, the Dowager Electress Maria Antonia of Bavaria, on behalf of his infant nephew, the new Elector Frederick Augustus III. As co-regent, Franz Xavier continued the rationalistic reforms of his brother. Princes standard In October 1765, Franz Xavier performed in the name of the young Elector a formal renunciation of the Polish Crown in favor of Stanislaus Poniatowski, as was required by the treaty signed between Prussia and Russia on 11 April 1764.
José Gómez Robleda, a teacher, psychiatrist and Subsecretary of Public Education during the Adolfo Ruiz Cortines administration, published in 1947 a book titled Imagen del Mexicano (Image of the Mexican). Sarabia y Zorrilla describes the study as "the work which for the first time studies the way of being of the Mexican man," especially in his ethnopsychological dimensions, and praises it for a vision of the human which, owing to its philosophical balance, succeeds in avoiding the worst rationalistic tendencies of Comtian Positivism, without falling into the no less problematic cosmic mysticism of José Vasconcelos (who Professor Sarabia once described, with no intended harshness, as a "philosopher-artist").
Ibn Sina Portrait on Silver Vase. Although the three great Greek philosophers disagreed with one another on specific points, they all agreed that rational thought could bring to light knowledge that was self-evident – information that humans otherwise could not know without the use of reason. After Aristotle's death, Western rationalistic thought was generally characterized by its application to theology, such as in the works of Augustine, the Islamic philosopher Avicenna (Ibn Sina), Averroes (Ibn Rushd), and Jewish philosopher and theologian Maimonides. One notable event in the Western timeline was the philosophy of Thomas Aquinas who attempted to merge Greek rationalism and Christian revelation in the thirteenth-century.
In his pulpit discourses belonging to this period the intention is plain to steer clear of mere rationalistic moralizing, on the one hand, and dry legalizing and unscientific speculation (in the style of the old derashah), on the other. Holdheim thus deserves to be remembered as one of the pioneers in the field of modern Jewish homiletics, who showed what use should be made of the Midrashim and other Jewish writings. He also repeatedly took pains to arouse his congregation to help carry out Abraham Geiger's and Ludwig Philippson's project of founding a Jewish theological faculty. Judaism even then had ceased for Holdheim to be an end unto itself.
This Western depiction of personal justice contrasts sharply with justice systems organized around rationalistic, abstract law that exist in cities, in which social order is maintained predominately through relatively impersonal institutions such as courtrooms. The popular perception of the Western is a story that centers on the life of a semi-nomadic wanderer, usually a cowboy or a gunfighter. A showdown or duel at high noon featuring two or more gunfighters is a stereotypical scene in the popular conception of Westerns. In some ways, such protagonists may be considered the literary descendants of the knights errant which stood at the center of earlier extensive genres such as the Arthurian Romances.
The oldest of these three civilizations is the Greek, centered not in Athens but in Alexandria and Hellenistic civilization. Alexandria through this period is the center of both Atticizing scholarship and of Graeco-Judaic social life, looking towards Athens as well as towards Jerusalem. This intellectual dualism between the culture of scholars and that of the people permeates the Byzantine period. Even Hellenistic literature exhibits two distinct tendencies, one rationalistic and scholarly, the other romantic and popular: the former originated in the schools of the Alexandrian sophists and culminated in the rhetorical romance, the latter rooted in the idyllic tendency of Theocritus and culminated in the idyllic novel.
In 2011, Hyde was asked to take part in a discussion on This Morning on ITV1 as an expert, representing the sceptical viewpoint about the Enfield Poltergeist case from 1977. Janet Hodgson, who had been a child at the time of the case, also made a rare appearance on the show, along with Guy Lyon Playfair, both of whom were deeply insulted by the rationalistic comments Hyde made during the discussion. This resulted in Lyon Playfair posting on his blog concerning this. This situation eventually led Hyde to write about the case and its background, providing a general explanation and several examples regarding why people fabricate malevolent figures.
Kroeber was born in Hoboken, New Jersey, to parents of German Protestant origin. His mother Johanna Muller was an American of German descent; his father Florence Kroeber came to the United States from Germany at the age of ten, with his parents and family, and became an importer of French clocks. The family belonged to a German-American milieu that was upper middle- class, classical and rationalistic, schooled in the German intellectual tradition, and of mixed Jewish and Protestant ancestry.Staff. "Dr. Kroeber Dies; Anthropologist; Authority on Indians Taught at California 45 Years—Wrote Standard Text", The New York Times, October 6, 1960. Accessed February 6, 2013.
Were God to punish a child, He would be therefore punishing a child on the merits of an adult in a way that would be contradictory to the nature of God and the nature of punishment. # God's will is a will of His acts. Due to the nature of the Mu'tazili thought of a created Quran and a rationalistic approach to God, the Bishriyya follow a doctrine that God's will is therefore succeeding him in being. In the classic take on God's presence in the Islamic sense, God's word is co-eternal but as a subset of the Mu'tazila school, they believe in God preceding his creations and actions.
Its unity is similar to the unity of the state: it is not super-rational but rationalistic and legally formal. Rationalism has led to the doctrine of the works of superarogation, established a balance of duties and merits between God and man, weighing in the scales sins and prayers, trespasses and deeds of expiation; it adopted the idea of transferring one person's debts or credits to another and legalized the exchange of assumed merits; in short, it introduced into the sanctuary of faith the mechanism of a banking house. History of Russian Philosophy by Nikolai Lossky p. 87 In the final analysis, only another ecumenical council could introduce such an alteration.
Born in Vodislav, Poland in either 1765 or 1767 to a wealthy German Orthodox Jewish family. His father Tzvi Hersh Bonhardt was a German merchant and rabbi, who, in his early years moved to Poland, where he became a well-known maggid and intellectual, authoring several rabbinic works and studying medieval Jewish philosophy. Thus many of Simcha Bunim's rationalistic ideals were greatly influenced by his father, and grandfather, Judah Leib Bonhardt who could both be considered traditional rational pietists. His mother, Sarah Sirkin was the scion of a highly distinguished Polish-Ukrainian rabbinic family and was known to be very familiar with Talmudic law.
Hutton took charge of the literary side of the paper, and gradually his own articles became one of the best-known features of serious and thoughtful English journalism. The Spectator, which gradually became a prosperous property, was an outlet for his views, particularly on literary, religious and philosophical subjects, in opposition to the agnostic and rationalistic opinions then current in intellectual circles, as popularized by T. H. Huxley. Hutton had many friends, and became one of the most respected and influential journalists of the day. In 1858 he married Eliza Roscoe, a cousin of his first wife; she died early in 1897, and Hutton's own death followed in the same year.
For the history between 1821 and 1972 see the History of the See of Breslau. The Bull De salute animarum disentangled Breslau diocese from Gniezno ecclesiastical province and made Breslau an exempt bishopric. The bull also reconfined the Breslau diocesan area, adding the Prussian-annexed parts of the Apostolic Prefecture of Meissen in Lower Lusatia (politically part of Prussian Brandenburg since 1815This included – among others – Cottbus, Crossen, Guben, Neuzelle, Schwiebus and Züllichau etc.) and eastern Upper Lusatia (to Prussian Silesia as of 1815). Prince-Bishop Emmanuel von Schimonsky combatted the rationalistic tendencies which were rife among his clergy in regard to celibacy and the use of Latin in the church services and ceremonies.
Augustine, who is most explicit in his notice of him, says he was an Egyptian priest of high rank, "magnus antistes", and expounded the popular mythology to Alexander the Great, in a manner which, though differing from those, rationalistic explanations received in Greece, accorded with them in making the gods (including even the dii majorum gentium) to have been originally men. Augustine refers to an account of the statements of Leo contained in a letter of Alexander to his mother. It is to be observed, that although Leon was high in his priestly rank at the time when Alexander was in Egypt (b. c. 332–331), his name is Greek; and Arnobius (Adv.
He travelled extensively in Europe and the Serbian-inhabited lands, then divided by Austria-Hungary and Turkey, and through his writings and teaching sought to reform the educational system in both empires. He was the first to establish a public school in Albania. After Karageorge's successful uprising against the Ottomans in 1804 Obradović opened the first Grande École (Velika škola) in Belgrade in 1808, and became the new country's first Minister of Education. His rationalistic, utilitarian philosophy was not original for the Enlightenment, but it was influential in Belgrade and parts of the Principality of Serbia (1804–1813) as well as among the Serbs who lived in Bosnia and Herzegovina, Old Serbia, Rascia, Montenegro and Dalmatia.
Traditionalist theology (—) is an Islamic scholarly movement, originating in the late 8th century CE, who reject rationalistic Islamic theology (kalam) in favor of strict textualism in interpreting the Quran and hadith. The name derives from "tradition" in its technical sense as a translation of the Arabic word hadith. It is also sometimes referred to by several other names. Adherents of traditionalist theology believe the zahir (literal, apparent) meaning of the Qur'an and the hadith are the sole authorities in matters of belief and law; and that the use of rational disputation is forbidden, even if in verifying the truth. They engage in an apparent reading of the Qur'an, as opposed to one engaged in ‘metaphorical interpretation’ (ta'wil).
In matters of faith, traditionalists were pitted against Mu'tazilites and other theological currents, condemning many points of their doctrines as well as the rationalistic methods they used in defending them. Traditionalists were also characterized by their avoidance of all state patronage and by their social activism. They attempted to follow the injunction of "commanding good and forbidding evil" by preaching asceticism and launching vigilante attacks to break wine bottles, musical instruments and chessboards. In 833 the caliph al-Ma'mun tried to impose Mu'tazilite theology on all religious scholars and instituted an inquisition (mihna) which required them to accept the Mu'tazilite doctrine that the Qur'an was a created object, which implicitly made it subject to interpretation by caliphs and scholars.
Ibn Kathir shares some similarities with his teacher Ibn Taymiyyah, such as advocating a militant jihad and adhering to the renewal of one singular Islamic ummah.R. Hrair Dekmejian Islam in Revolution: Fundamentalism in the Arab World Syracuse University Press 1995 page 40 Furthermore, like Ibn Taymiyyah, he counts as an anti-rationalistic, traditionalistic and hadith oriented scholar.Barbara Freyer Stowasser Women in the Qur'an, Traditions, and Interpretation Oxford University Press 1994 Ibn Kathir did not interpret the mutashabihat, or 'unapparent in meaning' verses and hadiths in a literal anthropomorphic way. He states that: > People have said a great deal on this topic and this is not the place to > expound on what they have said.
In 1799 he became professor of Oriental Languages, Exegesis and Pastoral Theology in Heidelberg. The Margrave of Baden withholding his consent to Dereser's acceptance of the office of coadjutor to the Bishop of Strasbourg, Dereser was transferred with the whole university to Freiburg (1807), but having given offence by a funeral sermon (1810) had to leave suddenly to Karlsruhe where he was a pastor, and then to Constance. Thence he went to Lucerne where from 1811 to 1814 he was Rector of the Episcopal Seminary, but was expelled on account of his rationalistic teaching, which involved explaining away everything supernatural in Scripture and religion. He turned, on invitation, to Breslau as canon and professor of Dogmatic Theology (1815).
Ursule is the legitimate daughter of the widower Dr Denis Minoret’s deceased illegitimate brother-in-law by marriage, Joseph Mirouët; not only is she the doctor’s niece, she is also his goddaughter and ward. Fifteen years old when the novel begins, she has been brought up by the doctor. Dr Minoret, an atheist rather than an agnostic, and a devoted student of the Encyclopédie, has persisted in his rationalistic atheism for most of his eighty-three years. At the beginning of the novel he is, however, converted to Christianity – emotionally by the example of Ursule’s piety, and intellectually by his experience of animal magnetism, or the paranormal, and by his longstanding friendship with Abbé Chaperon.
After graduating B.A. in 1843 he entered the Lancashire Independent College, Manchester, where he had as contemporaries Robert Alfred Vaughan and Enoch Mellor; the latter appears to have influenced him most. Leaving in 1845, he was ordained on 15 April 1846, and became minister of St. James's chapel, Newcastle-on-Tyne, where he had to combat the rationalistic spirit engendered by Joseph Barker and came under the spell of Edward Miall. In 1851 he became pastor of Albion Chapel, Ashton-under-Lyne, outside Manchester, where he arranged the building of new school premises. In 1857 charges of heresy were brought against Samuel Davidson, who as one of his tutors had taken part in the ordination of Rogers.
At first mystical rather than rationalistic in his theology, he took part with the "Catholic Christians", as they called themselves, who aimed at bringing Christianity into harmony with the progressive spirit of the time. His essays on The System of Exclusion and Denunciation in Religion (1815) and Objections to Unitarian Christianity Considered (1819) made him a defender of Unitarianism. His sermon on "Unitarian Christianity", preached at First Unitarian Church of Baltimore in 1819, at the ordination of Jared Sparks, and that at New York in 1821, made him its interpreter. The result of the "Unitarian Controversy" (1815)George Ellis A Half-century of the Unitarian Controversy Boston 1857George Edward Ellis (1814-1894).
In contrast to the cosmopolitan Court Jew, the second social type presented by historians of modern Jewry is the maskil, (learned person), a proponent of the Haskalah (Enlightenment). This narrative sees the maskil's pursuit of secular scholarship and his rationalistic critiques of rabbinic tradition as laying a durable intellectual foundation for the secularization of Jewish society and culture. The established paradigm has been one in which Ashkenazic Jews entered modernity through a self-conscious process of westernization led by "highly atypical, Germanized Jewish intellectuals". Haskalah gave birth to the Reform and Conservative movements and planted the seeds of Zionism while at the same time encouraging cultural assimilation into the countries in which Jews resided.
Most rabbinic posts in Germany were now manned by university graduates susceptible to rationalistic ideas, which also permeated liberal Protestantism led by such figures as Leberecht Uhlich. They formed the backbone of the nascent Reform rabbinate. Geiger intervened in the Second Hamburg Temple controversy not just to defend the prayerbook against the Orthodox, but also to denounce it, stating the time of mainly aesthetic and unsystematic reforms has passed. In 1842, the power of progressive forces was revealed again: when Geiger's superior Rabbi Solomon Tiktin attempted to dismiss him from the post of preacher in Breslau, 15 of 17 rabbis consulted by the board stated his unorthodox views were congruous with his post.
M. Schreiner"Z. D. M. G." xlviii, 39 has shown that this Muslim was Aḥmad ibn Ḥazm, and the book referred to was "Al-Milal wal-Niḥal" (Religions and Sects). Aderet opposed also the increasing extravagances of the Kabbalists, who made great headway in Spain and were represented by Nissim ben Abraham of Avila, a pretended worker of miracles, and by Abraham Abulafia, the kabbalistic visionary. He combated these with vigor, but displayed no less animosity toward the philosophic-rationalistic conception of Judaism then prevailing, particularly in France, which was represented by Levi ben Abraham ben Ḥayyim, who treated most important religious questions with the utmost freedom, and who was joined by the Spaniard Isaac Albalag and others.
Of the agenda promulgated after the war, the most important were those of Mecklenburg, 1650; Saxony and Westphalia, 1651; Brunswick‐Lüneburg, 1657; Hesse, 1657; and Halle, 1660. An American Lutheran hymnal, published in German in 1803. The eighteenth century witnessed a marked decline in the importance of the official liturgies in the religious life of the nation – a loss of influence so great as to make the books of the Church practically obsolescent. This was due to the rise of the pietistic movement, which, in its opposition to formula and rigidity in doctrine, was no less destructive of the old ritual than was the rationalistic movement of the latter half of the century.
Whereas liberal Lutherans demanded the establishment of elected synods (general or regional church assemblies) too, feeling encouraged by the general development of parliamentarianism, the revivalist Lutherans strove for self- rule within the Lutheran churches in order to strengthen religion and faith against the government interference in ecclesiastical affairs, considered by them as too rationalistic and too much inspired by ideas of the enlightenment. So liberal and revivalist Lutherans aimed at forming an ecclesiastical body, as provided by the 1833 constitution of Hanover,Cf. Grundgesetz des Königreiches Hannover, vom 26. September 1833 (Basic Law of the Kingdom of Hanover), § 60 (2), on: Verfassungen der Welt (i.e. Constitutions of the world), retrieved on 20 September 2014.
Carl Axel Gottlund, 1796–1875 Carl Axel Gottlund (1796–1875) was one of the central Finnish national awakeners, who is commonly attributed with saving the folklore of the Forest Finns, and he also tried to act as a national awakener among them. Gottlund was born into the family of a Finnish clergyman, Mattias Gottlund, one of the most outstanding representatives of Enlightenment ideas in Finland and Carl Axel was raised in the spirit of the Enlightenment, and the basic structure of his thinking represented rationalistic Enlightenment ideals. The family had lived in Juva, Savonia, since 1805. The language of the family was Swedish because of his Swedish- speaking mother, but in the Finnish-speaking neighbourhood the young Carl Axel became finnicised.
No sooner had he published his theological lectures (the Theologia Summi Boni) than his adversaries picked up on his rationalistic interpretation of the Trinitarian dogma. Two pupils of Anselm of Laon, Alberich of Reims and Lotulf of Lombardy, instigated proceedings against Abelard, charging him with the heresy of Sabellius in a provincial synod held at Soissons in 1121. They obtained through irregular procedures an official condemnation of his teaching, and Abelard was made to burn the Theologia himself. He was then sentenced to perpetual confinement in a monastery other than his own, but it seems to have been agreed in advance that this sentence would be revoked almost immediately, because after a few days in the convent of St. Medard at Soissons, Abelard returned to St. Denis.
In Trevor-Roper's view, another theme of early modern Europe was expansion overseas in the form of colonies and intellectual expansion in the form of the Reformation and the Enlightenment. In Trevor-Roper's view, the witch hunts of the 16th and 17th centuries can ultimately be traced back to the conflict between the religious values of the Reformation and the rationalistic approach of what became the Enlightenment. Trevor-Roper argued that history should be understood as an art, not a science and that the attribute of a successful historian was imagination. He viewed history as full of contingency, with the past neither a story of continuous advance nor of continuous decline but the consequence of choices made by individuals at the time.
John Thomas Looney (luni) (14 August 1870 – 17 January 1944) was an English school teacher who is notable for having originated the Oxfordian theory, which claims that Edward de Vere, 17th Earl of Oxford (1550–1604) was the true author of Shakespeare's plays. Looney came from a Methodist religious background, but later converted to the rationalistic Religion of Humanity, becoming a leader of its church in Tyneside. After the failure of the local church, Looney turned to the Shakespeare authorship question, publishing in 1920 his theory that de Vere was the author of most of the poems and plays published in Shakespeare's name. He later argued that de Vere had also written works published under the names of other poets.
His attitude towards the myths, which he claims to have preserved in their simple form (hence probably his nickname γραοσυλλεκτρία, graosyllektria; Old Ragwoman, or "collector of old wives' tales", an allusion to his fondness for trivial details), is preferable to the rationalistic interpretation under which it had become the fashion to disguise them. Both Dionysius of Halicarnassus and the Pseudo-Longinus characterized him as a model of "frigidity", although the latter admits that in other respects he is a competent writer. Cicero, who was a diligent reader of Timaeus, expresses a far more favourable opinion, specially commending his copiousness of matter and variety of expression. Timaeus was one of the chief authorities used by Gnaeus Pompeius Trogus, Diodorus Siculus, and Plutarch (in his life of Timoleon).
Confucianism is described as tradition, a philosophy, a religion, a humanistic or rationalistic religion, a way of governing, or simply a way of life. Confucianism developed from what was later called the Hundred Schools of Thought from the teachings of the Chinese philosopher Confucius (551–479 BCE), who considered himself a retransmitter of the values of the Zhou dynasty golden age of several centuries before.Rickett, Guanzi – "all early Chinese political thinkers were basically committed to a reestablishment of the golden age of the past as early Zhou propaganda described it." In the Han dynasty (206 BCE – 220 CE), Confucian approaches edged out the "proto-Taoist" Huang- Lao, as the official ideology while the emperors mixed both with the realist techniques of Legalism.
Painting of bishop Absalon toppling the statue of the god Svetovid at Arkona—Laurits Tuxen, late 19th century. In its own view of history, Rodnovery (Slavic Native Faith) is destined to supplant what Rodnovers call the "mono- ideologies", whose final bankruptcy the world is now witnessing. By "mono- ideologies", they mean all those ideologies which promote "universal and one- dimensional truths", unable to grasp the complexity of reality and therefore doomed to failure one after the other. These mono-ideologies include Christianity and the other Abrahamic religions (monotheistic religions), and all the systems of thought and practice that these religions spawned throughout history, including both Marxism and capitalism, and the general Western rationalistic mode of thinking begotten by the Age of Enlightenment.
Grave of Menachem Mendel Morgenstern in Kock, Poland Photo of Mendel Meir Morgenstern the Kotzker Rebbe of Bnei Brak Kotzk (Yiddish: קאצק) is a Hasidic dynasty originating from the city of Kock, Poland, where it was founded by Menachem Mendel Morgenstern (1787–1859). Kotzk is a branch of Peshischa Hasidism, as Menachem Mendel Morgenstern was the leading disciple of Simcha Bunim of Peshischa (1765–1827). Following Simcha Bunim's death he led the divided Peschischa community, which he eventually incorporated into his own Hasidic dynasty. Kotzk follows a Hasidic philopshy known for its critical and rationalistic approach to Hasidism and its intense approach to personal improvement which is based on a process of harsh constructive criticism and total transparency of self.
The Rashba defended Maimonides during contemporary debates over his works, and he authorized the translation of Rambam's commentary on the Mishnah from Arabic to Hebrew. Nevertheless, the Rashba was opposed to the philosophic- rationalistic approach to Judaism often associated with Rambam, and he was part of the beth din (rabbinical court) in Barcelona that forbade men younger than 25 from studying secular philosophy or natural science, although an exception was made for those who studied medicine. On July 26, 1305, the Rashba wrote: "In that city [Barcelona] are those who write iniquity about the Torah and if there would be a heretic writing books, they should be burnt as if they were the book of sorcerers."H. Z. Dimitrovsky, ed.
Critical treatment of the sources requires palaeography, diplomatics, and criticism. Apart from that, the approach is not that of a skeptic: :The ecclesiastical historian … can by no means exclude the possibility of supernatural factors. That God cannot intervene in the course of nature, and that miracles are therefore impossible is an assumption which has not been and cannot be proved, and which makes a correct appreciation of facts in their objective reality impossible. Herein appears the difference between the standpoint of the believing Christian historian, who bears in mind not only the existence of God but also the relations of creatures to Him, and that of the rationalistic and infidel historian, who rejects even the possibility of Divine intervention in the course of natural law.
Schimonsky combatted the rationalistic tendencies which were rife among his clergy in regard to celibacy and the use of Latin in the church services and ceremonies. During the episcopate of his predecessor the government had promulgated a law which was a source of much trouble to Schimonsky and his immediate successors; this was that in those places where Catholics were few in number, the parish should be declared extinct and the church buildings given to the newly founded Evangelical Church in Prussia. In spite of the protests of the episcopal authorities, over one hundred church buildings were lost in this way. King Frederick William III of Prussia put an end to this injustice, and sought to make good the injuries inflicted.
Berlin's initial interest in the critics of the Enlightenment arose through reading the works of Marxist historian of ideas Georgi Plekhanov. The historian Zeev Sternhell has raised questions concerning the editing of the work, pointing to Henry Hardy's replacement of Berlin's citations of secondary sources with primary sources on a number of occasions. He suggests that Hardy's editing "raises doubts as to Berlin's reading of his sources," and concludes with the following observation: "The question whether systematically omitting the secondary sources and replacing them with texts that Berlin himself did not mention, which probably means he did not read them, can be considered a legitimate procedure is highly dubious." Vico and Herder are portrayed by Berlin as alternatives to the rationalistic epistemology which characterized the Enlightenment.
Ahl al-Ḥadith () was an Islamic school of thought that first emerged during the 2nd/3rd Islamic centuries of the Islamic era (late 8th and 9th century CE) as a movement of hadith scholars who considered the Quran and authentic hadith to be the only authority in matters of law and creed. Its adherents have also been referred to as traditionalists and sometimes traditionists (from "traditions", namely, hadiths).; In jurisprudence Ahl al-Hadith opposed contemporary jurists who based their legal reasoning on informed opinion (ra'y) or living local practice, referred to as Ahl ar-Ra'y. In matters of faith, they were pitted against the Mu'tazilites and other theological currents, condemning many points of their doctrines as well as the rationalistic methods they used in defending them.
In 833 the caliph al-Ma'mun tried to impose Mu'tazilite theology on all religious scholars and instituted an inquisition (mihna) which required them to accept the Mu'tazilite doctrine that the Qur'an was a created object, which implicitly made it subject to interpretation by caliphs and scholars.; Ibn Hanbal led traditionalist resistance to this policy, affirming under torture that the Quran was uncreated and hence coeternal with God.; Although Mu'tazilism remained state doctrine until 851, the efforts to impose it only served to politicize and harden the theological controversy. This controversy persisted until Abu al-Hasan al-Ash'ari (874-936) found a middle ground between Mu'tazilite rationalism and Hanbalite literalism, using the rationalistic methods championed by Mu'tazilites to defend most tenets of the Ahl al-Hadith doctrine.
An early exponent of this definition was the historian of Renaissance thought Frances Yates in her discussions of a "Hermetic Tradition", which she saw as an "enchanted" alternative to established religion and rationalistic science. However, the primary exponent of this view was Faivre, who published a series of criteria for how to define "Western esotericism" in 1992. Faivre claimed that esotericism was "identifiable by the presence of six fundamental characteristics or components", four of which were "intrinsic" and thus vital to defining something as being esoteric, while the other two were "secondary" and thus not necessarily present in every form of esotericism. He listed these characteristics as follows: # "Correspondences": This is the idea that there are both real and symbolic correspondences existing between all things within the universe.
In Sima Qian's rationalistic account in the Records of the Grand Historian, Jiang Yuan is simply the first consort of Emperor Ku and Qi is one of his children. However, in his account, he credits the success of Zhou as being due primarily to the two women Jiang Yuan and Tai Ren.Sima Qian, Records of the Grand Historian It is possible he meant this to credit the virtue and success of their children, but it is also possible that they represented important marriage alliances, or matriarchal culture. The Jiang were closely involved with the Ji before and after their rise to empire (Tai Ren of Zhi was the wife of a male descendant of Jiang Yuan and a leader of the Ji family/Zhou dynasty, who also had an important connection to the Shang dynasty).
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.
Jean-Baptiste Pérès (1752–1840) was a French physicist best known for his 1827 pamphlet Grand Erratum, a polemical satire, translated into many European languages, that attempted "in the interest of conservative theology, to reduce to an absurdity the purely negative tendencies of the rationalistic criticism of the Scriptures then in vogue" (as Frederick W. Loetscher described what he called "the celebrated pamphlet" in The Princeton Theological Review 1906Frederick W. Loetscher, Review of "The Napoleon Myth" by Henry Ridgley Evans, The Princeton Theological Review, p144, Vol. IV, 1906) through humorously suggesting ways in which the history of Napoleon Bonaparte could be shown to be an expression of an ancient sun myth. Pérès was professor of mathematics and physics at the University of Lyon, later a government attorney and finally librarian at Agen.
Much of the series' attraction stems from the interaction of the psychologists' logical, rationalistic viewpoints with the wildly counterintuitive physics of the worlds they visit. Their attitudes provide something of a deconstructionist look at the basic rationales of these worlds, hitherto unexamined either by their inhabitants or even their original creators. Essentially, they allow the reader to view these worlds from a fresh viewpoint. The "worlds" so examined include not only the Norse world of "The Roaring Trumpet", but also the worlds of Edmund Spenser's The Faerie Queene in "The Mathematics of Magic", Ludovico Ariosto's Orlando Furioso (with a brief stop in Samuel Taylor Coleridge's Xanadu from "Kubla Khan") in "The Castle of Iron", the Kalevala in "The Wall of Serpents", and, at last, Irish mythology in "The Green Magician".
Geometric abstract artists, minimalists, and hard-edge painters may, for example, elect to use the edges of the image to define the shape of the painting rather than accepting the rectangular format. In fact, the use of the shaped canvas is primarily associated with paintings of the 1960s and 1970s that are coolly abstract, formalistic, geometrical, objective, rationalistic, clean-lined, brashly sharp-edged, or minimalist in character. There is a connection here with post- painterly abstraction, which reacts against the abstract expressionists' mysticism, hyper-subjectivity, and emphasis on making the act of painting itself dramatically visible – as well as their solemn acceptance of the flat rectangle as an almost ritual prerequisite for serious painting. While the shaped canvas first challenged the formalized rectangular shape of paintings, it soon questioned the constraints of two-dimensionality.
Proposition 31 is a 1968 novel written by Robert Rimmer that tells the story of two middle-class, suburban California couples who adopt a relationship structure of polyfidelity to deal with their multiple infidelities, as a rationalistic alternative to divorce. The novel is presented as a case study by a psychologist supporting a fictional "Proposition 31" that would amend the California Constitution to recognize nonmonogamous relationships. In the book, the solution to the couples' problems with adultery and the impregnation of one couple's wife by the other couple's husband is to commit to a group marriage to raise their five children in a home compound in which the husbands rotate among the wives. The book is a plea to pass this proposed proposition to offer a sane alternative to divorce.
However, politically, he aligned himself with the conservative Edmund Burke's rejection of the radical egalitarian movements of the time as well as with Burke's dismissal of overly rationalistic applications of the "rights of man".Burke supported the American rebellion, while Gibbon sided with the ministry; but with regard to the French Revolution they shared a perfect revulsion. Despite their agreement on the FR, Burke and Gibbon "were not specially close," owing to Whig party differences and divergent religious beliefs, not to mention Burke's sponsorship of the Civil List and Secret Service Money Act 1782 which abolished, and therefore cost Gibbon his place on, the government's Board of Trade and Plantations in 1782. see Pocock, "The Ironist," ¶: "Both the autobiography...." Gibbon's work has been praised for its style, his piquant epigrams and its effective irony.
Adventure Comics #271 (1960) As an adult, Clark Kent works at the Daily Planet and Superman is a founding member of the Justice League of America The Silver Age Superman also has greatly enhanced powers compared to Kal-L. His main villain is the bald Lex Luthor. The characterization of the Silver Age Superman is that one who was more grounded on reality, if only for the fact that he was portrayed with a more realistic appearance and embedded within logical and rationalistic narratives. While these were still based on the science fiction of his earlier iterations, Superman was portrayed in storylines that sought to uncover the mysteries of the world through observation and the use of evidence, including the concept of limits and the consequences of human action.
Under the influence of Hellenistic historiography Antias related his stories very long- winded and filled with sensationalism to entertain his readers. He embroidered the mostly short accounts of older historians with dramatic details and also recounted legends and miracles. He falsified the report about the trials of the Scipio brothers (compare Livy 38.50-60) and seems to have invented high offices and deeds of members of his house, the gens Valeria, who lived in the early Roman republic because there were no reliable sources about these early times, which could have disproved his assertions. Antias gave a rationalistic account about the discovery of the coffins with the books of king Numa, because he had the coffins uncovered by rain and not by excavation like in the older tradition.
"Principles" 2.3 Islam's Ash'arite theologians, al-Ghazali foremost among them, embraced voluntarism: scholar George Hourani writes that the view "was probably more prominent and widespread in Islam than in any other civilization."See for the view that al-Ghazali incorporated rationalist elements that moved him away from traditional Ash'arite voluntarism. Wittgenstein said that of "the two interpretations of the Essence of the Good", that which holds that "the Good is good, in virtue of the fact that God wills it" is "the deeper", while that which holds that "God wills the good, because it is good" is "the shallow, rationalistic one, in that it behaves 'as though' that which is good could be given some further foundation".. The passage is also quoted in . Today, divine command theory is defended by many philosophers of religion, though typically in a restricted form (see below).
That is, the Maharal couched kabbalistic ideas in non-kabbalistic language. As a mark of his devotion to the ways of the Maharal, Rabbi Hutner bestowed the name of the Maharal's key work the Gur Aryeh upon a branch of the yeshiva he headed when he established its kollel (a yeshiva for post-graduate Talmud scholars) which then became a division of the Yeshiva Rabbi Chaim Berlin in New York during the 1950s, known as Kollel Gur Aryeh. Both of these institutions, and the graduates they produce, continue to emphasize the intellectual teachings of the Maharal. Rabbi Hutner in turn also maintained that Rabbi Samson Raphael Hirsch (1808–1888) (19th-century Germany) must also have been influenced by the Maharal's ideas basing his seemingly rationalistic Weltanschauung on the more abstract and abstruse teachings of the hard-to-understand Jewish Kabbalah.
The next period of American Unitarianism, from about 1800 to about 1835, can be thought of as formative, mainly influenced by English philosophy, semi-supernatural, imperfectly rationalistic, devoted to philanthropy and practical Christianity. Dr. Channing was its distinguished exponent. The first official acceptance of the Unitarian faith on the part of a congregation in America was by King's Chapel in Boston, which took James Freeman (1759–1853) as its pastor in 1782, and revised the Prayer Book into a mild Unitarian liturgy in 1785. In 1800, Joseph Stevens Buckminster became minister of the Brattle Street Church in Boston, where his brilliant sermons, literary activities, and academic attention to the German "New Criticism" helped shape the subsequent growth of Unitarianism in New England. Unitarian Henry Ware (1764–1845) was appointed as the Hollis professor of divinity at Harvard College, in 1805.
' Kafka became the object of inquiry and discussion in a correspondence between two German-Jewish intellectuals who are themselves often considered 20th century mystics: Walter Benjamin and Gershom Scholem. In 1937, Scholem who is generally acknowledged to be the founder of modern, academic study of the Kabbalah, wrote about Kafka in a letter to Salman Schocken. Scholem claimed that when he read the Czech author alongside the Pentateuch and the Talmud during a period of intensive study and feelings of 'the most rationalistic skepticism' about his area of study, "I [found in Kafka] the most perfect and unsurpassed expression of this fine line [between religion and nihilism] an expression which, as a secular statement of the Kabbalistic world-feeling in a modern spirit, seemed to me to wrap Kafka's writings in the halo of the canonical."Biale, David.
Interpreting the metaphor of ground in poetry, the critic Rainer Emig writes, "The ground [is] a perfect symbol of cultural, ethnic, and national identity, a significatory confluence of the historical and the mythical, individual and collective." According to critic Alan W. France, the Mediterranean's religious tradition and culture are contrasted in "Limestone" with the Protestant and rationalistic "Gothic North". He views the poem as an attempt to "rediscover the sacramental quality of nature, a quality still animate in the 'under-developed' regions of the Mediterranean South—in particular Italy below Rome, the Mezzogiorno—but thoroughly extirpated in the Germanic North by Protestant asceticism and modern science." Auden, then, is looking on this landscape from the outside, as a member of the Northern community, yet includes himself as one of the "inconstant ones": Rembrandt's Scholar in Meditation (1633) seeks an internal landscape.
Zhong Kui the Demon Queller with Five Bats From a certain viewpoint, the examination system represented the most rationalistic aspect of the Confucian system. The system of testing was designed according to the principle of a society ruled by men of merit, and to achieve this by objectively measuring various candidates knowledge and intelligence. However, in actual operation, the system also aspects of religious and irrational beliefs more complex than this (Yang, C. K., 265–266). The idea of Fate is a mythological motif which had a significant role in the cultural context of the examination system involving cosmic forces which predestine certain results of human affairs: particularly that individual success or failure is subject to the will of Heaven, and that the results of taking the imperial examinations could be influenced by the intervention of various deities (Yang C. K., 265–268).
The course of Maurist history and work was checkered by the ecclesiastical controversies that distracted the French Church during the 17th and 18th centuries. Some of the members identified themselves with the Jansenist cause; but the bulk, including nearly all the greatest names, pursued a middle path, opposing the lax moral theology condemned in 1679 by Pope Innocent XI, and adhering to those strong views on grace and predestination associated with the Augustinian and Thomist schools of Roman Catholic theology; and like all the theological faculties and schools on French soil, they were bound to teach the four Gallican articles. Towards the end of the 18th century a rationalistic and freethinking spirit seems to have invaded some of the houses. The congregation (along with all Catholic religious orders) was suppressed in 1790 during the French revolution, and the monks were scattered.
Carl Schmitt: Political Theology, 1922, found in: Political Theology: Four Chapters on the Concept of Sovereignty, University of Chicago Press. The immanence of some political system or a part of it comes from the reigning contemporary definer of Weltanschauung, namely religion (or any similar system of beliefs, such as rationalistic or relativistic world-view). The Nazis took advantage of this theory creating, or resurrecting, basically religious mythology of race, its heroes, and its destiny to motivate people and to make their reign unquestionable, which it became.Lacoue-Labarthe, Philippe & Nancy, Jean-Luc: The Nazi Myth (1990), Critical Inquiry 16:2 (winter), 291-312: the University of Chicago Press The French 20th-century philosopher Gilles Deleuze used the term immanence to refer to his "empiricist philosophy", which was obliged to create action and results rather than establish transcendents.
A mystical worldview, a high standard of education, and the frequently perceptible pietistic influences are combined in Novalis' attempt to reach a new concept of Christianity, faith and God. He forever endeavours to align these with his own view of transcendental philosophy, which acquired the mysterious name "magical idealism", drawing heavily from the critical or transcendental idealism of Immanuel Kant and J. G. Fichte (the earliest form of German idealism), and incorporates the artistic element central to Early German Romanticism. The subject must strive to conform the external, natural world to its own will and genius; hence the term "magical". At the same time, Novalis' emphasis on the term "magic" represents a challenge to what he perceived as the disenchantment that came with modern rationalistic thinking and therefore functions as a "solution" of sorts to the lamentation in Hymnen an die Nacht.
Through countryside speeches and pamphlet distribution, Young England attempted sporadically to proselytise to the lower classes. However, the few tracts, the poetry, and the novels that embodied the social vision of Young England were directed to a "New Generation" of educated, religious, and socially conscious conservatives, who, like Young Englanders, were appalled at the despiritualising effects of industrialisation and the perceived amorality of Benthamite philosophy, which they blamed equally for Victorian social injustices. Thus, Young England was inspired by the same reaction to individualistic and rationalistic Radicalism that engendered the Oxford Movement, the Evangelical movement, and the Social Toryism of Robert Peel and Lord Ashley. The association of Young England with Tractarianism can be traced to the early influence of Frederick Faber (1814–1863), a follower of John Henry Newman, upon Lord John Manners and George Smythe.
Mystici corporis did not receive much attention during the war years but became influential after World War II. It had rejected two extreme views of the Church.Heribert Mühlen, Una Mystica Persona, München, 1967, p.51 # A rationalistic or purely sociological understanding of the Church, according to which she is merely a human organization with structures and activities. The visible Church and its structures do exist but the Church is more, she is guided by the Holy Spirit: "Although the juridical principles, on which the Church rests and is established, derive from the divine constitution given to it by Christ and contribute to the attaining of its supernatural end, nevertheless that which lifts the Society of Christians far above the whole natural order is the Spirit of our Redeemer who penetrates and fills every part of the Church".
He finds this intuitive knowledge was common to older humans (Vedic) and sages of the veda and vedanta. For the knowledge they relied entirely upon intuition and spiritual experience and not on logical reasoning but by a comparison of intuitions & experiences, as he gives an example that in the vedanta one discusses in terms of what one knows and not what one thinks of. With time once the rationalistic age took over and speculation began the Indian philosophers recognised that the vedantic texts were superior to reasons, but at the same time started from reason and tested the result it gave them, holding only those conclusions to be valid which were supported by the text. This trend of reason eventually led to conflicting schools of thought each of which the theory founded itself on Vedic texts and used its text as a weapon against the others.
Having studied law at Würzburg, Heidelberg and Erlangen, Stahl, on taking the degree of doctor juris, established himself as Privatdozent in Munich, was appointed (1832) ordinary professor of law at Würzburg, and in 1840 received the chair of ecclesiastical law and polity at Berlin. Here he immediately made his mark as an ecclesiastical lawyer, and was appointed a member of the first chamber of the general synod. Elected in 1850 a member of the short-lived Erfurt parliament, he bitterly opposed the idea of German federation. Stahl early fell under the influence of Schelling, and at the latter's insistence, began in 1827 his great work Die Philosophie des Rechts nach geschichtlicher Ansicht (an historical view of the philosophy of law), in which he bases all law and political science upon Christian revelation, denies rationalistic doctrines, and, as a deduction from this principle, maintains that a state church must be strictly confessional.
Kōshibyō (孔子廟, "Temple of Confucius") of the Ashikaga Gakko, the oldest Confucian school in Japan. Confucianism (儒教 Jukyō) was introduced from Korea during the Japanese invasions of Korea (1592–1598), and developed into an elite religion, yet having a profound influence on the fabric of Japanese society overall during the Edo period. The Confucian philosophy can be characterized as humanistic and rationalistic, with the belief that the universe could be understood through human reason, corresponding to the universal reason (li), and thus it is up to man to create a harmonious relationship between the universe (天 Ten) and the individual.. The rationalism of Neo-Confucianism was in contrast to the mysticism of Zen Buddhism in Japan. Unlike the Buddhists, the Neo-Confucians believed that reality existed, and could be understood by mankind, even if the interpretations of reality were slightly different depending on the school of Neo-Confucianism.
Some critics go even further, including in Monumentalism part of some architectural expressions of the Modern Movement, when they concerned a search for symmetry, perfect, repetitive and monumental rhythm, as in the works of Mies van der Rohe, of which the Seagram Building it is the most complete expression. Also in some works by Giuseppe Terragni the primordial forms of Monumentalism such as the cubic, monolithic and strongly symbolic volumes are found. Moreover, the Casa del Fascio of Como, one of the masterpieces of Italian Rationalism, is designed on the golden section and built on symmetrical balances. However, these buildings belonging to the Modern Movement have different articulations in plan in relation to the functional distribution, which is less found in decidedly monumental constructions; in them the architectural space is closely linked to the relationship between form and function, which is the first and essential characteristic of the rationalistic theme.
Simcha Bunim Bonhardt of Peshischa (Yiddish: שמחה בונם באנהאַרד פון פשיסחה, ; – September 4, 1827) also known as the Rebbe Reb Bunim was the first Grand Rabbi of Peshischa (Przysucha, Poland) as well as one of the key leaders of Hasidic Judaism in Poland. From 1813 to 1827, he led the Peshischa movement of Hasidic thought, in which he revolutionized 19th-century Hasidic philosophy by juxtaposing the rationalistic thought of the German-Jewish Misnagdim with the intimate nature of God defined by the Hasidic movement. He was instrumental in challenging the Hasidic status quo, in which he paired secular European sciences and enlightenment philosophy with traditional Orthodox Judaism while controversially emphasizing the importance of the individual in regards to one's personal relationship with God. He outwardly challenged the dynastic nature of Hasidic rebbes, which led to several unsuccessful attempts by contemporary Hasidic leadership to excommunicate him.
Brice Marden, 1966/1986, Monochrome painting Richard Tuttle, 1967, Postminimalism Agnes Martin, Robert Mangold, Brice Marden, Jo Baer, Robert Ryman, Richard Tuttle, Neil Williams, David Novros, Paul Mogenson, Charles Hinman are examples of artists associated with Minimalism and (exceptions of Martin, Baer and Marden) the use of the shaped canvas also during the period beginning in the early 1960s. Many Geometric abstract artists, minimalists, and hard-edge painters elected to use the edges of the image to define the shape of the painting rather than accepting the rectangular format. In fact, the use of the shaped canvas is primarily associated with paintings of the 1960s and 1970s that are coolly abstract, formalistic, geometrical, objective, rationalistic, clean-lined, brashly sharp-edged, or minimalist in character. The Bykert Gallery, and the Park Place Gallery were important showcases for Minimalism and shaped canvas painting in New York City during the 1960s.
Another shortcoming is his rationalistic attitude toward the narratives in Talmudic sources, which leads him to see in many of the Talmudic authors shrewd impostors who played on the credulity of their contemporaries by feigning miracles (see his presentation of Eliezer ben Hyrcanus in his Allgemeine Geschischte, ii. 108). His earlier works lack to a great extent the strictly historical interest, and evidence too much of Jewish sentiment (Allgemeine Geschichte ii. 387). His rationalism is found also in the bitterness with which he speaks of Judæo-German ("Jahrbuch," ii. 43). His best work is in the presentation of modern Jewish history, in which he is singularly exact and conscientious, and to which he gives an exhaustive literature of sources; here he exhibits not only a fine discernment of what is historically important, but a spirit of fairness which is the more creditable because he wrote in the midst of the struggle for Reform.
He afterward began a critical edition of the Jerusalem Talmud, with a commentary, but only three treatises had appeared, Berakot and Peah (Vienna, 1874) and Demai (Breslau, 1875), when his death intervened. He wrote frequently for the two magazines which he edited, the Zeitschrift für die Religiösen Interessen des Judenthums (Leipzig, 1844–46), and the Monatsschrift für die Geschichte und Wissenschaft des Judenthums, begun in 1851, and which he edited until 1868, when Grätz succeeded him as editor. Though a son of the rationalistic era which produced two of its most intense partisans, Peter Beer and Herz Homberg in his native city, Frankel developed, partly through opposition to shallow rationalism and partly through the romantic environments of the ancient city of Prague, that love and sympathy for the past that made him the typical expounder of the historical school which was known as the "Breslau school." His marriage with Rachel Meyer was childless.
The Inquisition that took place in the middle of the 9th century, which was initiated by the caliph al-Ma’mun, ensured the persecution of many scholars who did not agree with the caliph’s rationalistic views. The most famous of these persecuted scholars is Ahmad ibn Hanbal, who maintained his view that the Qur'an was not created, but eternal. Wael Hallaq argues that the Mihna was not just about whether or not the Qur'an was created. The issues of ra’y, qiyas, and rationalism were all represented within the Inquisition, and Hallaq states “The Mihna thus brought to a climax the struggle between two opposing movements: the traditionalists, whose cause Ibn Hanbal was seen to champion; and the rationalists, headed by the caliphs and the Mu’tazilites, among whom there were many Hanafites” Christopher Melchert similarly argues that the Mihna demonstrated a relationship between the Hanafis of Baghdad, who were associated with the heavy use of qiyas, and the Mu’tazilites.
In the context of religious liberalism, liberalism conveys the sense of classical liberalism as it developed in the Age of Enlightenment, which forms the starting point of both religious and political liberalism; but religious liberalism does not necessarily coincide with all meanings of liberalism in political philosophy. For example, an empirical attempt to show a link between religious liberalism and political liberalism proved inconclusive in a 1973 study in Illinois. Usage of the term liberal in the context of religious philosophy appeared as early as the mid-19th century and became established by the first part of the 20th century; for example, in 1936, philosophy professor and Disciples of Christ minister Edward Scribner Ames wrote in his article "Liberalism in Religion": Religious traditionalists, who reject the idea that tenets of modernity should have any impact on religious tradition, challenge the concept of religious liberalism. Secularists, who reject the idea that implementation of rationalistic or critical thought leaves any room for religion altogether, likewise dispute religious liberalism.
To August Tholuck's Litterarischer Anzeiger für christliche Theologie he contributed a criticism of David Strauss, which appeared in expanded form under the title Die moderne Wissenschaft des Dr. Strauss und der Glaube unserer Kirche (Berlin, 1842). In 1842 he became privat-docent and then spent two years in close relationship with Neander, Henrik Steffens, and the circle of romanticists who gathered about Ludwig von Gerlach. In 1844 he was called to Breslau as professor extraordinary to represent the orthodox party in a rationalistic faculty, but in his inaugural speech De Spiritus Sancti persona he departed from the accepted doctrine of Trinitarianism, ranking the Son as subordinate to the Father, and assigning the last place to the Holy Spirit, which he described as the impersonal principle of life, binding together the other two. Hampered by the lack of harmony between himself and his colleagues, he devoted himself to investigation in theology, the first results being his Lehre vom heiligen Geiste (Halle, 1847).
To Dr. Schaff's 122 theses of The Principle of Protestantism Nevin added his own theory of the mystical union between Christ and believers, and both Schaff and Nevin were accused of a "Romanizing tendency". Nevin characterized his critics as pseudo- Protestants, urged (with Dr. Charles Hodge, and against the Presbyterian General Assembly) the validity of Roman Catholic baptism, and defended the doctrine of the "spiritual real presence" of Christ in the Lord's Supper, notably in The Mystical Presence: a Vindication of the Reformed or Calvinistic Doctrine of the Holy Eucharist (1846); to this Charles Hodge replied from the point of view of rationalistic puritanism in the Princeton Review of 1848. In 1849, the Mercersburg Review was founded as the organ of Nevin and the "Mercersburg Theology"; and to it he contributed from 1849 to 1883. In 1851, he resigned from the Mercersburg Seminary in order that its running expenses might be lightened; and from 1841 to 1853 he was president of Marshall College at Mercersburg.
In the same way as Anglo- Catholics have esteemed Caroline Divines, the Catholic Lutherans, owing to the nature of the Lutheran Reformation, have been able to appreciate many, largely forgotten, Catholic teachings of Reformers like Martin Luther, Laurentius Petri, Mikael Agricola, George of Anhalt, Martin Chemnitz, Gnesio-Lutherans, Gerhard's Confessio Catholica etc. According to formerly Roman Catholic Friedrich Heiler, the Lutheran Church is the proper via media between Roman Catholicism and Protestantism because of its emphasis upon doctrine and because it has preserved the Catholic doctrine of the Sacrament and its liturgical traditions in purer form than the Anglican Church in the Book of Common Prayer.Friedrich Heiler and the High Church Movement in Germany by Bernard E. Meland, (JSTOR) Evangelical Catholic spirituality is characteristically more theocentric and christocentric than that of Pietist, rationalistic, and Liberal Protestant Lutheranism. In addition to the Theology of the Cross there is usually emphasis on Christus Victor, which makes it clear that Easter is more important than Good Friday.
Sulzer's main contributions to synagogue music did not take place as a part of Radical Reform Judaism in Germany, but rather in the context of the Viennese Rite, which was more akin ideologically to the Neologue Synagogues of Hungary and the teachings of Zecharias Frankel. Sulzer took a progressive position on the renewal of vocal music in the synagogue, however he opposed the use of the German language in the Jewish service, and initially the use of organ, and his view won out. Though often erroneously referred to as Reform, the Vienna Stadttemple was, in fact, more akin to a contemporary modern Orthodox synagogue. Max Wohlberg wrote, “The Jews of Vienna eschewed the rationalistic and universalistic ideas of extreme Reform and preferred the milder nationalistic and historic views that were later crystallized by Leopold Zunz, Abraham Geiger, Zechariah Frankel, and even Samson Raphael Hirsch.” The service was officiated strictly by men, and women sat separately.
In Luciferianism, Michael W. Ford, author and black metal musician, abandoned the Order of Nine Angles in 1998, criticizing it for its Neo-Nazi ideology, and founded his own autonomous Satanist organizations in the same year: the Order of Phosphorus and the Black Order of the Dragon; in the following years, he founded the Church of Adversarial Light in 2007, and the Greater Church of Lucifer (GCOL) in 2013. In 2015, Ford announced that the Order of Phosphorus would be integrated into the Greater Church of Lucifer, which welcomes both theistic and rationalistic Satanists, as well as Pagans and various followers of diverse occult spiritualities. Ford presents both a theistic and atheistic approach to Luciferianism, and his ideas are enunciated in a wide compendium of publications, although they're difficult to situate into a single, cohesive belief system; the Wisdom of Eosphoros (2015) is considered the Greater Church of Lucifer's official statement and the core of its Luciferian philosophy. Theistic Luciferianism is considered an individualistic, personal spirituality which is established via initiation and validation of the Adversarial philosophy.
78 According to Sorel, the power of democratic- republican governments was debasing the revolutionary initiative of the worker class which forced him to search for other alternatives, including a nationalism, but one devoid of any monarchism.Jeremy Jennings, Syndicalism in France: A Study of Ideas, Palgrave Macmillan, 1990, p. 105 In order to resolve this crisis of socialism, Sorel turned toward an anti-democratic socialism that encompasses a radical nationalism, while still holding to his support of worker-owned factories, but under a heretic Marxism divested of it “materialistic and rationalistic essence.”Zeev Sternhell, Mario Sznajder, Maia Ashéri, The Birth of Fascist Ideology: From Cultural Rebellion to Political Revolution, Princeton University Press, 1994, pp. 77-78 In 1909, Sorel published an article in Enrico Leone's Il Divenire sociale, an influential journal of revolutionary syndicalism in Italy, which was later reprinted and championed by Charles Maurras in the L’Action française entitled “Antiparliamentary Socialist.”Jeremy Jennings, Syndicalism in France: A Study of Ideas, Palgrave Macmillan, 1990, pp. 104-105 Georges Sorel, “Socialistes antiparlementaires, Un article de M. Georges Sorel,” L’Action Francaise, Aug.
The Protestant Reformation, in its open revolt against the authority of the Catholic Church, had inaugurated a slow revolution, in which all religious pretensions were to be involved. The new life of the empirical sciences, the enormous enlargement of the physical horizon in such discoveries as those of astronomy and geography, the philosophical doubt and rationalistic method of Descartes, the advocated empiricism of Bacon, the political changes of the times--all these things were factors in the preparation and arrangement of a stage upon which a criticism levelled at revelational religion might come forward and play its part. And though the first essays of deism were somewhat veiled and intentionally indirect in their attack upon revelation, with the revolution and the civil and religious liberty consequent upon it, with the spread of the critical and empirical spirit as exemplified in the philosophy of Locke, the time was ripe for the full rehearsal of the case against Christianity as expounded by the Establishment and the sects. The issue of private judgment had split Protestantism into a great number of conflicting sects.
Leader of the opposition to the rationalism of the Maimonists in the Montpellier controversy of 1303–1306; born at Lunel—hence his name, Yarḥi (from Yeraḥ = Moon = Lune). He was a descendant of Meshullam ben Jacob of Lunel, one of whose five sons was Joseph, the grandfather of Abba Mari, who, like his son Moses, the father of Abba Mari, was highly respected for both his rabbinical learning and his general erudition. Abba Mari moved to Montpellier, where, to his chagrin, he found the study of rabbinical lore greatly neglected by the young, who devoted all of their time and zeal to science and philosophy. The rationalistic method pursued by the new school of Maimonists (including Levi ben Abraham ben Chayyim of Villefranche, near the town of Perpignan, and Jacob Anatolio) especially provoked his indignation; for the sermons preached and the works published by them seemed to resolve the entire Scriptures into allegory and threatened to undermine the Jewish faith and the observance of the Law and tradition.
Abba Mari possessed considerable Talmudic knowledge and some poetical talent; but his zeal for the Law made him an agitator and a persecutor of all the advocates of liberal thought. Being himself without sufficient authority, he appealed in a number of letters, afterward published under the title of Minḥat Ḳenaot (Jealousy Offering), to Solomon ben Adret of Barcelona, the most influential rabbi of the time, to use his powerful authority to check the source of evil by hurling his anathema against both the study of philosophy and the allegorical interpretations of the Bible, which did away with all belief in miracles. Ben Adret, while reluctant to interfere in the affairs of other congregations, was in perfect accord with Abba Mari as to the danger of the new rationalistic systems, and advised him to organize the conservative forces in defense of the Law. Abba Mari, through Ben Adret's aid, obtained allies eager to take up his cause, among whom were Don Bonafoux Vidal of Barcelona and his brother, Don Crescas Vidal, then in Perpignan.
Recent academic scholarship has moved beyond concentration on early Hasidism, to show the continued creativity of its latter thought. The systematic philosophical tendency of Chabad grew successively more explicit in the 3rd Rebbe (his Sefer Chakira on medieval Jewish philosophy), the 5th Rebbe ("the Maimonides of Hasidism", the philosophical meaning of Kabbalah), and in exoteric analytical talks of the 7th Rebbe addressing philosophical topics school in Hasidism. These comparisons are qualified, however, by considerations that Chabad thought is not rationalistic, as it builds its philosophical investigations of divinity upon Lurianic Kabbalah and other traditional Torah sources without independent reason from first principles; though incorporating Maimonidean and other medieval Jewish philosophy methods, most Chabad thought is presented in a Kabbalistic theosophical framework; its aim is inward mystical self- transformation applied to self-sacrifice in Jewish observance, not formal philosophical intellectualism; and Chabad thought retains mystical revelation as its infinite intuitive divine essence source, drawn down into successively greater intellectual understanding by each leader of Chabad.On the Essence of Chasidus, Menachem M. Schneerson, Kehot 2003.
Whenever he ran into an impasse, he would abandon the Greek ideas in favor of the Islamic faith.Laughlin 114-117 He is considered to be largely responsible for pulling the Arab world out of a mystic and theological way of thinking into a more rationalistic mode. Previous to al-Kindi, for example, on the question of how the immaterial God of the Koran could sit on a throne in the same book, one theologist had said, “The sitting is known, its modality is unknown. Belief in it is a necessity, and raising questions regarding it is a heresy.” Few of al-Kindi's writings have survived, making it difficult to judge his work directly, but it is clear from what exists that he carefully worked to present his ideas in a way acceptable to other Muslims. After Al- Kindi, several philosophers argued more radical views, some of whom even rejected revelation, most notably the Persian logician, Al-Razi or “Rhazes.” Considered one of the most original thinkers among the Persian philosophers, he challenged both Islamic and Greek ideas in a rationalist manner. Also, where Al-Kindi had focused on Aristotle, Al-Rhazi focused on Plato, introducing his ideas as a contrast.

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