It sees them not as saints but as extremists, dogmatists, perhaps even lunatics.
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The rank and file have spurned party dogma, and the spurned dogmatists are fighting back.
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But even at its height, this view only gained currency among a very small cohort of sectarian dogmatists.
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I once asked Will Chappell, who has known the Mortons for more than a decade, whether they were actual sovereign dogmatists.
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Understand that, and you can understand that Clinton's problem isn't ideological dogmatists — even though it's true that she struggles with some voters who backed Sanders.
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He claimed that secular intellectuals were "very imperious dogmatists," contemptuous of the simple feelings of ordinary people, and as "cruel" in their "intolerance" as Catholic priests.
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The next day I gave my first lecture on the suppression of rational theology by dogmatists in early Islam, making the point that this "intellectual suicide" still haunts Muslim civilization.
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Sextus Empiricus, 'Outlines of Pyrrhonism', I. 14 Pyrrhonists argue that dogmatists, such as the Stoics, Epicureans, and Peripatetics, have failed to demonstrate that their doctrines regarding non-evident matters are true.
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Johannes von Kuhn (Portrait by Josef Anton Gegenbauer, 1874) Johannes Evangelist von Kuhn (19 February 1806 – 8 May 1887) was a German Catholic theologian. With Franz Anton Staudenmaier he occupied the foremost rank among the speculative dogmatists of the Catholic school at the University of Tübingen.
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How were we supposed to find out what would make political sense now? Which objectives were worth pursuing? How should we proceed? Among the dogmatists, all these questions were handled by a small leadership circle or even dictated by the GDR (German Democratic Republic) or China.
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Claus Roxin (born 15 May 1931 in Hamburg) is a German jurist. He is one of the most influential dogmatists of German penal law and has gained national and international reputation in this field. He has been awarded an honorary doctorate by 27 universities around the world as well as the Bundesverdienstkreuz first class.
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The poetry of Ruan Ji has the same mood, what differs is his soul and his world view. In it we can find biting and angry criticism of Confucian dogmatists and rulers, a glorification of the gladness of “carefree wandering”, and the anger and sorrow resulting from the conflict between Junzi (君子) and “times of Chaos”.
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Locke, however, said that the existence of God and the immortality of the soul could be proven. Those who follow the naturalistic method of studying the problems of pure reason use their common, sound, or healthy reason, not scientific speculation. Others, who use the scientific method, are either dogmatists (Wolff]) or skeptics (Hume). In Kant's view, all of the above methods are faulty.
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The second is to reinforce a hierarchy between those who see reason and accept medicine and the erroneous logic of disbeliever. And finally, ibn Hindū seeks to show the superiority of Dogmatists over Methodists and Empiricists. The above work makes mention to the existence of A Treatise Encouraging the Study of Philosophy, but only a few excerpts of it survive today.Aida Tibi, “Translator’s Introduction,” in The Key to Medicine and a Guide for Students, trans.
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The SED emphasis on managerial and technical competence also enabled members of the technocratic elite to enter the top echelons of the state bureaucracy, formerly reserved for political dogmatists. Managers of the VVBs were chosen on the basis of professional training rather than ideological conformity. Within the individual enterprises, the number of professional positions and jobs for the technically skilled increased. The SED stressed education in managerial and technical sciences as the route to social advancement and material rewards.
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Barnes, Brunschwig, Burnyeat, Schofield 1982, p. 7. Because Methodists do not take their knowledge of proper treatment as an issue of observation or experience, they are willing to concede that their knowledge is a matter of reason. On this point, the Methodists bear a similarity to Dogmatists, taking reason as a constructive approach to appropriating the proper treatment for an ailment. However, Methodists do not support the Dogmatic concept of employing reason to find hidden causes that belie the disease manifested.
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On the occasion of the controversy which arose in consequence of the proceedings at the Salters' Hall conference of London ministers in February 1719, he wrote two tracts on the side of the dogmatists. Some years later he involved himself in a controversy about free-will and predestination, and left Salisbury for London. While the Oxford Dictionary of National Biography states that he left because of theological controversy, an autobiographical letter claims that he only left because of financial pressure.
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Mao categorized his rivals, or potential rivals, into two groups. One group was labeled "dogmatists," comprising Wang Ming, the 28 Bolsheviks, and those who had studied abroad and were deeply influenced by foreign theories, including Liu Bocheng, Zuo Quan, and Zhu Rui. The other group was labeled "empiricists", whose members included Zhou Enlai, Ren Bishi, Peng Dehuai, Chen Yi, Li Weihan, Deng Fa, and any other senior leaders who supported Wang Ming. Mao forced these leaders to criticize each other and self-criticize in rounds of meetings.
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The first generations of 'dogmatists' after Plato in the early Academy were generally concerned with Plato's doctrines, arguments, and problems, but not with detailed readings of Plato's texts. Apparently no commentaries on the dialogues were written in the early Academy until Crantor (died about 290 BCE).Dillon accepts the view of Proclus (In Tim. I 76, 1-2) that Crantor '... perhaps makes his most distinctive contribution to the history of Platonism, the idea of a commentary' (Dillon, Heirs of Plato (Oxford, Oxford University Press, 2003), p. 218).
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We have the mode from hypothesis when the > Dogmatists, being thrown back ad infinitum, begin from something which they > do not establish but claim to assume simply and without proof in virtue of a > concession. The reciprocal mode occurs when what ought to be confirmatory of > the object under investigation needs to be made convincing by the object > under investigation; then, being unable to take either in order to establish > the other, we suspend judgement about both.Sextus Empiricus, Pyrrhōneioi > hypotypōseis i., from Annas, J., Outlines of Scepticism Cambridge University > Press. (2000).
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Albo's three principles agree with Simeon ben Joseph of Lunel (i.e. Duran), but disagree with Maimonides' thirteen and Crescas' six. In the formulation of other articles of faith, the controversies to which the compilers had been exposed influenced both the selection of the specific principles to be accentuated, and the way that they were presented. Similarly in the case of Joseph Albo, his selection was made with a view to correct the scheme of Maimonides in those points where it seemed to support the contentions of the Christian dogmatists and controversialists.
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In the field of epistemology, the problem of the criterion is an issue regarding the starting point of knowledge. This is a separate and more fundamental issue than the regress argument found in discussions on justification of knowledge. In Western philosophy the earliest surviving documentation of the problem of the criterion is in the works of the Pyrrhonist philosopher Sextus Empiricus. In Outlines of Pyrrhonism Sextus Empiricus demonstrated that no criterion of truth had been established, contrary to the position of dogmatists such as the Stoics and their doctrine of katalepsis.
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Several schools of thought existed within the medical field during Galen's lifetime, the main two being the Empiricists and Rationalists (also called Dogmatists or Philosophers), with the Methodists being a smaller group. The Empiricists emphasized the importance of physical practice and experimentation, or "active learning" in the medical discipline. In direct opposition to the Empiricists were the Rationalists, who valued the study of established teachings in order to create new theories in the name of medical advancements. The Methodists formed somewhat of a middle ground, as they were not as experimental as the Empiricists, nor as theoretical as the Rationalists.
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In this section Mao focused on those who made mistakes in the past, which include “dogmatists headed by Wang Ming” who led the party “picking up the bad aspect of Stalin's style of work”. Mao used Lu Xun’s “The True Story of Ah Q” to illustrate it was “bad either to bar people outside the Party from the revolution or to prohibit erring comrades inside the Party from making amends.” He suggested to observe those Communists who had erred but not those “who cling to their mistakes and fail to mend their ways after repeated admonition”.
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Ivan Shevtsov (Шевцов, Иван Михайлович 1920-2013) was Russian novelist, known in the West for the anti-semitic aspects of his 1965 novel Aphid.Soviet Fiction Since Stalin: Science, Politics and Literature - Page 56 0389206091 Rosalind J. Marsh - 1986 - ... Tvardovsky's dismissal as editor of Novy Mir in 1970 temporarily shifted the balance towards the dogmatists. The obscurantist Ivan Shevtsov, in his novel Love and Hate (1970), attempted to revive Stalinist attacks on new concepts in physics. Atlas - Page 59 1970 - The campaign against Zionists hasn't flagged in years and the publication of Ivan Shevtsov's second novel, Love and Hate, is obviously part of that campaign.
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The dogmatists were followed by 'skeptics' who interpreted the dialogues primarily as professions of Socratic ignorance.R. J. Hankinson, The Skeptics (New York: Routledge, 1995), ch. V. Dörrie points out that the notion of comprehensively interpreting Plato's texts had not yet emerged: > ... the hermeneutical question [of how to interpret Plato's texts] was not > posed ... Today, the demand that an interpretation must set out from an > evaluation of the entirety (des gesamten Habitus) of a text would appear > obvious and even banal. However, even in modern philology, this demand was > first recognized as valid in the last two or at most three generations... > Dörrie, Von Platon zum Platonismus (Düsseldorf: Westdeutscher Verlag, 1975), > pp.
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In On the Letters, Chernorizets Hrabar defends the alphabet against its Greek critics and proves not only its right to exist but also its superiority to the Greek alphabet arguing that the Greek letters are neither the oldest known to man nor divine. At the same time, Chernorizets Hrabar opposes Glagolitic dogmatists and makes several suggestions as to how the alphabet can be further improved. He also provided information critical to Slavonic paleography with his mention that the pre-Christian Slavs employed "strokes and incisions" (, črŭty i rězy), translated as "tallies and sketches" below) writing that was, apparently, insufficient properly to reflect the spoken language. It is thought that this may have been a form of runic script but no authentic examples are known to have survived.
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Feyerabend drew a comparison between one scientific paradigm triumphing over or superseding another, in the same manner a given myth is adapted and appropriated by a new, triumphant successor myth in comparative mythology. Feyerabend contended, with Imre Lakatos, that the demarcation problem of distinguishing on objective grounds science from pseudoscience was irresolvable and thus fatal to the notion of science run according to fixed, universal rules. Feyerabend also notes that science's success is not solely due to its own methods, but also to its having taken in knowledge from unscientific sources. In turn the notion that there is no knowledge outside science is a 'convenient fairy-tale' held only by dogmatists who distort history for the convenience of scientific institutions.
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25.64-71 On the one hand, Arcesilaus is said to have restored the doctrines of Plato in an uncorrupted form; while, on the other hand, according to Cicero,Cicero, Academica, i. 12 he summed up his opinions in the formula, "that he knew nothing, not even his own ignorance." There are two ways of reconciling the difficulty: either we may suppose him to have thrown out such aphorisms as an exercise for his pupils, as Sextus Empiricus,Sextus Empiricus, Pyrrh. Hypotyp. i. 234 who calls him a "skeptic", would have us believe; or he may have really doubted the esoteric meaning of Plato, and have supposed himself to have been stripping his works of the figments of the Dogmatists, while he was in fact taking from them all certain principles.
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In the mode > deriving from infinite regress, we say that what is brought forward as a > source of conviction for the matter proposed itself needs another such > source, which itself needs another, and so ad infinitum, so that we have no > point from which to begin to establish anything, and suspension of judgement > follows. In the mode deriving from relativity, as we said above, the > existing object appears to be such-and-such relative to the subject judging > and to the things observed together with it, but we suspend judgement on > what it is like in its nature. We have the mode from hypothesis when the > Dogmatists, being thrown back ad infinitum, begin from something which they > do not establish but claim to assume simply and without proof in virtue of a > concession. The reciprocal mode occurs when what ought to be confirmatory of > the object under investigation needs to be made convincing by the object > under investigation; then, being unable to take either in order to establish > the other, we suspend judgement about both.
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Pyrrhonism denies that the existence and value of phronesis has been demonstrated. The Pyrrhonist philosopher Sextus Empiricus explained the problem of phronesis as follows: > Thus, insofar as it is up to his phronesis, the wise man does not acquire > self-control, or if he does, he is the most unfortunate of all, so that the > art of living has brought him no benefit but the greatest perturbation. And > we have shown previously that the person who supposes that he possesses the > art of living and that through it he can recognize which things are good by > nature and which evil, is very much perturbed both when be has good things > and when evil. It must be said, then, that if the existence of things good, > bad, and indifferent is not agreed upon, and perhaps the art of life, too, > is nonexistent, and that even if it should provisionally be granted to > exist, it will provide no benefit to those possessing it, but on the > contrary will cause them very great perturbations, the Dogmatists would seem > to be idly pretentious in what is termed the "ethics" part of their so- > called "philosophy".
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Conventional reasoning would have regarded such an equation to be analytic a priori by considering both 7 and 5 to be part of one subject being analyzed, however Kant looked upon 7 and 5 as two separate values, with the value of five being applied to that of 7 and synthetically arriving at the logical conclusion that they equal 12. This conclusion led Kant into a new problem as he wanted to establish how this could be possible: How is pure mathematics possible? This also led him to inquire whether it could be possible to ground synthetic a priori knowledge for a study of metaphysics, because most of the principles of metaphysics from Plato through to Kant's immediate predecessors made assertions about the world or about God or about the soul that were not self- evident but which could not be derived from empirical observation (B18-24). For Kant, all post-Cartesian metaphysics is mistaken from its very beginning: the empiricists are mistaken because they assert that it is not possible to go beyond experience and the dogmatists are mistaken because they assert that it is possible to go beyond experience through theoretical reason.
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