"There is no apodictic 20203 percent goal but rather ... we should be moving in that direction," he said.
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"There is no apodictic 2 percent goal but rather...we should be moving in that direction," he said at the start of a visit to Baltic states.
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For Luther, who as a young monk had suffered from Anfechtungen (his word for the terror and despair at the thought that God would momentarily be judging him and find him failing), only apodictic certitude would do.
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Apodicticity or apodixis is the corresponding abstract noun, referring to logical certainty. Apodictic propositions contrast with assertoric propositions, which merely assert that something is (or is not) true, and with problematic propositions, which assert only the possibility of something being true. Apodictic judgments are clearly provable or logically certain. For instance, "Two plus two equals four" is apodictic.
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"Chicago is larger than Omaha" is assertoric. "A corporation could be wealthier than a country" is problematic. In Aristotelian logic, "apodictic" is opposed to "dialectic," as scientific proof is opposed to philosophical reasoning. Kant contrasted "apodictic" with "problematic" and "assertoric" in the Critique of Pure Reason, on page A70/B95.
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"Apodictic" or "apodeictic" (, "capable of demonstration") is an adjectival expression from Aristotelean logic that refers to propositions that are demonstrably, necessarily or self-evidently true.Dictionary definitions of apodictic, from dictionary.com, including material from the Random House Unabridged Dictionary, Random House, Inc. (2006), The American Heritage Dictionary of the English Language, Fourth Edition, 2006 by Houghton Mifflin Company, and WordNet 3.0, Princeton University 2006.
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Hans Reichenbach, one of the founders of logical positivism, offered a modified version of Immanuel Kant's a priorism by distinguishing between apodictic a priorism and constitutive a priorism.
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So while there may not be a morphologically based alethic mood, this does not seem to preclude the usefulness of distinguishing between these two types of modes. Alethic modality might then concern what are considered to be apodictic statements.
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109–110 Alt claimed, though some scholars disagree, that the apodictic laws were a feature only found in Israelite codes.Raymond Westbrook, "What is the Covenant Code?" in Theory and Method in Biblical and Cuneiform Law: Revision, Interpolation and Development, ed.
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In his response titled "Apodictic Treatises", Palamas insisted that it was indeed demonstrable that the Holy Spirit proceeded from the Father but not from the Son. A series of letters ensued between the two but they were unable to resolve their differences amicably.
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A study of continuing importance is that of Albrecht Alt, who in 1934 published an analysis of the Covenant Code which hinges on the distinction between casuistic and apodictic law.Raymond Westbrook, "What is the Covenant Code?" in Theory and Method in Biblical and Cuneiform Law: Revision, Interpolation and Development, ed. B.M. Levinson (Sheffield: Sheffield Academic Press, 1994), 16.
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He held that the all contents of the mind are real and thus denied the existence of pure representation, claiming that all representations are in fact real. For Petronijević, thought and being are identical, and apodictic knowledge of being itself is possible. He considered the principle of sufficient reason the fundamental law of true knowledge. Petronijević upheld an ethical theory of transcendental optimism and free will.
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Human Action: A Treatise on Economics is a work by the Austrian economist and philosopher Ludwig von Mises. Widely considered Mises' magnum opus, it presents the case for laissez-faire capitalism based on praxeology, or rational investigation of human decision-making. It rejects positivism within economics. It defends an a priori epistemology and underpins praxeology with a foundation of methodological individualism and laws of apodictic certainty.
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Thus, Barlaam asserted that it was impossible to determine from whom the Holy Spirit proceeds. According to Sara J. Denning-Bolle, Palamas viewed Barlaam's argument as "dangerously agnostic". In his response titled "Apodictic Treatises", Palamas insisted that it was indeed demonstrable that the Holy Spirit proceeded from the Father but not from the Son. A series of letters ensued between the two but they were unable to resolve their differences amicably.
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Thus, Barlaam asserted that it was impossible to determine from whom the Holy Spirit proceeds. According to Sara J. Denning- Bolle, Palamas viewed Barlaam's argument as "dangerously agnostic". In his response titled "Apodictic Treatises", Palamas insisted that it was indeed demonstrable that the Holy Spirit proceeded from the Father but not from the Son. A series of letters ensued between the two but they were unable to resolve their differences amicably.
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Thus, Barlaam asserted that it was impossible to determine from whom the Holy Spirit proceeds. According to Sara J. Denning-Bolle, Palamas viewed Barlaam's argument as "dangerously agnostic". In his response titled "Apodictic Treatises", Palamas insisted that it was indeed demonstrable that the Holy Spirit proceeded from the Father but not from the Son. A series of letters ensued between the two but they were unable to resolve their differences amicably.
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This can be taken as a pointer to the apodictic fact that van Hoddis deals with a dichotomy. One the one hand there is seriousness of the apocalyptic title and some mentioned fatal happenings (vers 3, vers 6, and vers 8), on the other hand there is— as a sharp contrast to all that— the playfullness of the poem, what is obviously full of irony. Therefore, Rühmkorf rightly speaks of „Westentaschenapokalypse“Cf.
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An assertoric proposition in Aristotelian logic merely asserts that something is (or is not) the case, in contrast to problematic propositions which assert the possibility of something being true, or apodeictic propositions which assert things which are necessarily or self-evidently true or false.Kant contrasts "apodictic" with "problematic" and "assertoric" in the Critique of Pure Reason, on page A70/B95. For instance, "Chicago is larger than Omaha" is assertoric. "A corporation could be wealthier than a country" is problematic.
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', genitive of ', means beginning, basis or premise (of an argument). Literally ' means "assuming the premise" or "assuming the original point". The Latin phrase comes from the Greek (', "asking the original point") in Aristotle's Prior Analytics II xvi 64b28–65a26: Aristotle's distinction between apodictic science and other forms of non-demonstrative knowledge rests on an epistemology and metaphysics wherein appropriate first principles become apparent to the trained dialectician: Thomas Fowler believed that ' would be more properly called ', which is literally "begging the question".Fowler, Thomas (1887).
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According to these modern Eastern Orthodox theologians, western theology depends too much on kataphatic theology. According to Steenberg, Eastern theologians assert that Christianity in essence is apodictic truth, in contrast to the dialectic, dianoia, or rationalised knowledge which is the arrived at truth by way of philosophical speculation.Gregory Palamas: Knowledge, Prayer and Vision. Written by M.C. Steenberg While Thomas Aquinas argued that kataphatic and apophatic theology need to balance each other, Vladimir Lossky argued, based on his reading of Dionysius the Areopagite and Maximus the Confessor, that positive theology is always inferior to negative theology.
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The Covenant Code consists largely of case or casuistic law (often in the form of an "if-then" statement, in which specific situations are addressed),Coogan, Michael D., A Brief Introduction to the Old Testament, Oxford University Press, 2009, p. 424 as for example Exodus 21:33–36. Apodictic laws (characterized by absolute or general commands or prohibitions, as in the Ten Commandments) on the other hand, also appear in the Covenant Code, for example in Exodus 21:17 ("Whoever curses father or mother shall be put to death").Coogan, pp.
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Projection devices are scapegoating tactics which personalise the initially-vague threats posed by the common enemy. At a social level, the internal problems of unemployment and poor trading performances are directly attributed to the activities of the "identified others". Simplification is a particularly-effective rhetorical device to deal with an uncritical population by permitting rhetoricians to rise to power through their persuasive abilities and frequently outmaneuvering those with expert knowledge who do not communicate well. In this context, Burke (1941) identified Hitler's use of apodictic argumentation in which anecdotal experiences are asserted as proof of his social analysis.
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If one then, through willful submission to God, is devotional and becomes humble, akin to the Theotokos and the saints, and proceeds in faith past the point of rational contemplation, one can experience God. Palamas stated that this is not a mechanized process because each person is unique, but that the apodictic way that one experiences the uncreated light, or God, is through contemplative prayer called hesychasm. Theoria is cultivated through each of the steps of the growing process of theosis. The only true way to experience Christ, according to Palamas, was the Eastern Orthodox faith.
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In contemporary literary and philosophical works concerned with gender, the term "phallogocentrism" is commonplace largely as a result of the writings of Jacques Derrida, the founder of the philosophy of deconstruction, which is considered by many academics to constitute an essential part of the discourse of postmodernism. Deconstruction is a philosophy of "indeterminateness" and its opposing philosophy, "determinateness". According to deconstruction, indeterminate knowledge is "aporetic", i.e., based on contradictory facts or ideas ("aporias") that make it impossible to determine matters of truth with any degree of certitude; determinate knowledge, on the other hand, is "apodictic", i.e.
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Walton has argued that ad hominem reasoning is not always fallacious, and that in some instances, questions of personal conduct, character, motives, etc., are legitimate and relevant to the issue, as when it directly involves hypocrisy, or actions contradicting the subject's words. The philosopher Charles Taylor has argued that ad hominem reasoning (discussing facts about the speaker or author relative to the value of his statements) is essential to understanding certain moral issues due to the connection between individual persons and morality (or moral claims), and contrasts this sort of reasoning with the apodictic reasoning (involving facts beyond dispute or clearly established) of philosophical naturalism.
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Under St. Gregory Palamas (1296-1359AD), the different traditions of theoria were synthesized into an understanding of theoria that, through baptism, one receives the Holy Spirit. Through participation in the sacraments of the Church and the performance of works of faith, one cultivates a relationship with God. If one then, through willful submission to God, is devotional and becomes humble, akin to the Theotokos and the saints, and proceeds in faith past the point of rational contemplation, one can experience God. Palamas stated that this is not a mechanized process because each person is unique, but that the apodictic way that one experiences the uncreated light, or God, is through contemplative prayer called hesychasm.
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His methodology of source-critical analysis of the Talmud is controversial among most Orthodox Jews, but is accepted in the non-Orthodox Jewish community, and by some within Modern Orthodoxy. Halivni terms the anonymous texts of the Talmud as having been said by Stammaim (based on the phrase "stama d'talmuda" which refers to the anonymous material in the Gemara), who lived after the period of the Amoraim, but before the Geonic period. He posits that these Stammaim were the recipients of terse Tannaitic and Amoraic statements and that they endeavored to fill in the reasoning and argumentative background to such apodictic statements. The methodology employed in his commentary Mekorot u' Mesorot attempts to give Halivni's analysis of the correct import and context and demonstrates how the Talmudic Stammaim often erred in their understanding of the original context.
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Wiercinski has generated research accomplishments in his subject areas that demonstrate his scholarly expertise both in the range of his works as well as in their broad, contentful composition. He understands hermeneutics as a specific mind-set of openness that admits of neither a priori nor apodictic demarcations between domains of knowledge, but instead sits decidedly between them in order to overcome the compartmentalization of knowledge forms from each other. Despite the postmodern format of this hermeneutic in-between — which of course will not be raised to a trans- regional, conceptually achievable absolutism — Wiercinski positions hermeneutics within the horizon of man’s unmistakable ability to attain truth, which actualizes itself in the history of knowledge and its forms. He understands philosophy of religion as the hermeneutic mediation between the incommensurable knowledge forms of religion/theology and philosophy, which are not separated off from one another but rather allude to one another both genealogically and constitutively.
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He taught that the essence of God can never be known by his creations even in the next life, but that his uncreated energies or operations can be known both in this life and in the next, and convey to the Hesychast in this life and to the righteous in the next life a true spiritual knowledge of God (see theoria). In Palamite theology, it is the uncreated energies of God that illumine the Hesychast who has been vouchsafed an experience of the Uncreated Light. Palamas referred to this experience as an apodictic (see Aristotle) validation of God rather than a scholastic contemplative or dialectical validation of God. ;Synods In 1341 the dispute came before a synod held at Constantinople and was presided over by the Emperor Andronicus; the synod, taking into account the regard in which the writings of the pseudo-Dionysius were held, condemned Barlaam, who recanted and returned to Calabria, afterwards becoming a bishop in the Roman Catholic Church.
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Private revelations approved by the Catholic Church are private revelations which the Catholic Church has judged to be in all probability (not infallibly or with absolute certainty)EWTN: Judgment on the Apparitions of Kebeho "The recognition or negation of the authenticity of an apparition does not guarantee infallibility; it is based on proofs of probability more than on apodictic arguments". In the sphere of the apparitions there is then no absolute certainty for the witnesses, except perhaps for the visionary. from God (constat de supernaturalitate),Norms regarding the manner of proceedings in the discernment of presumed apparitions or revelations, 2...to achieve with the required speed the judgments that in the past concluded the investigation of such matters (constat de supernaturalitate, non constat de supernaturalitate)... and has legalized to be published and authorized devotion to them.Verbum Domini, 14 Ecclesiastical approval of a private revelation essentially means that its message contains nothing contrary to faith and morals; it is licit to make it public and the faithful are authorized to give to it their prudent adhesion.
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' This world beyond the confines of space and time involved an 'ethereal element' by means of which individual entities, at base non- material, could communicate via 'the tremulous reciprocations of which propagate themselves to the inmost of the soul'. And these tremulations operate on and between entities via one's deep desire (love-resonance) that creates a circuit between subject and object, such that one has access via an inner organ (Coleridge's "inmost mind" or Goethe's Gemüt) and the corresponding 'philosophic' or re-emergent Greek noetic organ. All knowledge for Coleridge rests on the "coadunation" of subject and object, of the representation in the mind (thought) of a sense experience with the object itself, which can only occur where there is a connection between subject and object ('a reciprocal concurrence of both') beyond pure sense-experience, such that the thought that arises out of 'the mind's self-experience in the act of thinking' produces not a representation but a phenomenon (in the Heideggerian sense) that is the re-enactment in the mind of reality (such as for Collingwood in his Idea of History) and as such is knowledge that is apodictic, heuristic and hermeneutic all at the same time.
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