51 Sentences With "mode of thought" | Random Sentence Generator

But Hage insisted that her voice-hearing was a valid mode of thought.

But the point about not even considering another mode of thought besides one's own is particularly resonant.

Donald Trump owes nothing to the mode of thought that created an international trading system which penalizes U.S. companies and employees.

The same pattern appears again and again, Gray finds, as a mode of thought overthrows religion, only to imitate some of its characteristic intellectual moves.

This mode of thought, they said, imposed standards of conceptual clarity and logical rigor that restricted philosophical thinking to a narrow range of abstract and artificial questions.

Composed in 1641, René Descartes's "Cogito ergo sum"—"I think, therefore I am"—was the fruit of his attempt at finding a truth that was beyond doubt and thus could be the foundation of a fully rational mode of thought.

For Hofstadter, the "paranoid style" was a recurring mode of thought that manifested itself in American history in many mass movements, ranging from the anti-Mason and anti-Catholic crusades of the 19th century to the anti-communism of Joseph McCarthy and the John Birch Society.

The paper, which won the prestigious Enloe award, is a farrago of imperialist apologia wrapped in pseudo-feminist jargon, a nightmarish vision of feminism as a mode of thought and behavior reduced to whether or not a person feels comfortable performing an act of state-sanctioned murder.

He seems to think that all is good for the good one, reminding thus of the mode of thought expressed in the profession of faith of the other great Zera Yaqob, the Emperor from the 15th century.

In general, 19th-century theories framed myth as a failed or obsolete mode of thought, often by interpreting myth as the primitive counterpart of modern science within a unilineal framework that imagined that human cultures are travelling, at different speeds, along a linear path of cultural development.

There she won a modern languages scholarship to Girton College, Cambridge. Soon she joined the Heretics Society, co-founded by C.K. Ogden in 1909. It questioned traditional authorities in general and religious dogma in particular. The society helped her to discard traditional values and develop her own feminist mode of thought.

In the early 21st century, Orudzhev has been studying the emergence of man from the animal world (a problem identified by Darwin), and has developed the concepts of “the past” and “factors of the past”, as well as the concept of the “accumulated past”, as substantial concepts in “human nature”.See books: “Mode of Thought of the Epoch. Philosophy of the Past”. M., 2004; “Human Nature and the Sense of History”. M., 2009; see articles: “Mode of Thought in the Epoch and the Principle of Apriorism” in “Questions of Philosophy” No 5 2006; “To the Question of the Emergence of the Human Mind” in “Questions of Philosophy” No 12 2009 (Russian edition) Orudzhev defines the past, according to Nietzsche, only humans possess,Works in two volumes.

His numerology was also a fashionable mode of thought, though the modern scholar is often impatient with it." Robert A. Kraft states that some of the materials used by the final editor "certainly antedate the year 70, and are in some sense 'timeless' traditions of Hellenistic Judaism (e.g., the food law allegories of ch. 10, the Two Ways).

This is usually caused by emotions of worry and anxiety in the midst of conflict avoidance. It is different from intimacy anorexia in that emotional anorexia is a psychological mode of thought that affects all of a person's relationships and relational connections, while intimacy anorexia is a relationship disorder primarily affecting a person's closest intimate relationships.

Positing that "some small and hidden group" has manipulated events, a conspiracy theory can be local or international, focused on single events or covering multiple incidents and entire countries, regions and periods of history. Conspiracy theorists see themselves as having privileged access to socially persecuted knowledge or a stigmatized mode of thought that separates them from the masses who believe the official account.

Food played an important part in the Greek mode of thought. Classicist John Wilkins notes that "in the Odyssey for example, good men are distinguished from bad and Greeks from foreigners partly in terms of how and what they ate. Herodotus identified people partly in terms of food and eating".Wilkins, "Introduction: part II" in Wilkins, Harvey and Dobson, p.3.

Robert Lucas (born 1937), who won the Nobel Prize in 1995, has dedicated his life to unwinding Keynesianism. His major contribution is the argument that macroeconomics should not be seen as a separate mode of thought from microeconomics, and that analysis in both should be built on the same foundations. Lucas's works cover several topics in macroeconomics, included economic growth, asset pricing, and monetary Economics.

I haven't had that sensation very many times. I'm pretty > skeptical, and so I don't normally go off on a toot, but I did on that one. > Completely absorbed in it—without existing with the two or three levels > consciousness so that you're working, and aware that you're working, and > aware of the consequences and implications, the normal mode of thought. No. > Completely absorbed for ten to twelve hours.

However, Neurath followed Frazer in claiming that primitive magic closely resembled modern technology, implying an instrumentalist interpretation of both. Neurath claimed that magic was unfalsifiable and therefore disenchantment could never be complete in a scientific age. Adherents of the scientific view of the world recognize no authority other than science and reject all forms of metaphysics. Under the socialist phase of history, Neurath predicted that the scientific worldview would become the dominant mode of thought.

This role is entirely taken up by Essence which is pure mediation relative to Illusory Being's pure immediacy. Hegel claims this is the mode of thought that corresponds to ancient skepticism as well as the "modern" idealism of Leibniz, Kant, and Fichte. Illusory Being, though not Essence itself, nevertheless belongs entirely to Essence. It is that through which Essence generates itself as what it is, namely, the purely negative as regards Being.

Giacomo Leopardi The great poet of the age was Giacomo Leopardi, born thirteen years after Manzoni at Recanati, of a patrician family. He became so familiar with Greek authors that he used afterwards to say that the Greek mode of thought was more clear and living to his mind than the Latin or even the Italian. Solitude, sickness, and domestic tyranny prepared him for profound melancholy. He passed into complete religious scepticism, from which he sought rest in art.

The Life of Cobden (1881) is an able defence of that statesman's views rather than a critical biography or a real picture of the period. The Life of Oliver Cromwell (1900) revised Gardiner as Gardiner had revised Carlyle. Morley's contributions to political journalism and to literary, ethical and philosophical criticism were numerous and valuable. They show great individuality of character, and recall the personality of John Stuart Mill, with whose mode of thought he had many affinities.

Hermeticism is a historiographical term describing the work that attempts to reconstruct the mode of thought held by 17th century scientists. It primarily traces out the connections of Renaissance (16th century) modes of thought with those of the Scientific Revolution (17th century). This type of analysis began with English historians of science in the 1960s. This category of history of science work has largely subsumed earlier academic philosophers' work on the problem of transition from Aristotelianism to 17th century science.

This 'Pneumatic' thrust in the Spiritual Homilies is often termed 'mystical' and as such is a spiritual mode of thought which has endeared him to Christian mystics of all ages, although, on the other hand, in his anthropology and soteriology he frequently approximates the standpoint of St. Augustine. Certain passages of his homilies assert the entire depravity of man, while others postulate free will, even after the fall of Adam, and presuppose a tendency toward virtue, or, in semi-Pelagian fashion, ascribe to man the power to attain a degree of readiness to receive salvation.

Many times there is a clear distinction between First and Third Worlds. When talking about the Global North and the Global South, the majority of the time the two go hand in hand. People refer to the two as "Third World/South" and "First World/North" because the Global North is more affluent and developed, whereas the Global South is less developed and often poorer. To counter this mode of thought, some scholars began proposing the idea of a change in world dynamics that began in the late 1980s, and termed it the Great Convergence.

In the same kind of way the Attribute Thought exercises its activity in various mental processes, and in such systems of mental process as are called minds or souls. But in this case, as in the case of Extension, Spinoza conceives of the finite modes of Thought as mediated by infinite modes. The immediate infinite mode of Thought he describes as "the idea of God"; the mediate infinite mode he calls "the infinite idea" or "the idea of all things". The other Attributes (if any) must be conceived in an analogous manner.

" To Spengler, peoples are formed from early prototypes during the Early phase of a Culture. "Out of the people-shapes of the Carolingian Empire—the Saxons, Swabians, Franks, Visigoths, Lombards—arise suddenly the Germans, the French, the Spaniards, the Italians." These peoples are products of the spiritual "race" of the great Cultures, and "people under a spell of a Culture are its products and not its authors. These shapes in which humanity is seized and moulded possess style and style-history no less than kinds of art or mode of thought.

Agrarian conservatism in Germany was a type of conservatism that began to wane in popularity prior to the rise of the Nazi Party. Following the Aufklärung, German Conservatives rejected the newly-emergent habit of constantly questioning the status quo and never finding satisfaction in the present moment. Instead, these conservatives ardently insisted that this new, “enlightened” mode of thought was dominated by perverse skepticism, immorality, and the undermining of authority. By the late nineteenth century, the conservative ideology had fragmented as thinkers began to postulate their own understandings of the world.

From its mythological origins in prehistory (see Fu Xi) and the earliest dates of recorded history in China, the I Ching has been added to by a succession of philosophers, scholars and rulers. Thus, it reflects a thread of thinking and a common cosmology that have been passed through successive generations. In addition to the I Ching's broadly recognized influence on Confucianism and Taoism, it has been shown to have influenced Chinese Buddhism. Fazang, patriarch of the Huayan school, is believed to have drawn on a mode of thought derived from the I Ching.

This term is an integral part of John Calvin's theological framework known as Calvinism, which emphasizes the total depravity of man and the complete sovereignty of God. God's plan for the world and every soul that he has created is guided by his will or providence. According to Calvin, the idea that man has free will and is able to make choices independently of what God has already determined is based on our limited understanding of God's perfection and the idea that God's purposes can be circumvented. In this mode of thought, providence is related to absolute free will.

Anthroposophy is a philosophy founded in the early 20th century by the esotericist Rudolf Steiner that postulates the existence of an objective, intellectually comprehensible spiritual world, accessible to human experience. Followers of anthroposophy aim to develop mental faculties of spiritual discovery through a mode of thought independent of sensory experience.Robert McDermott, The Essential Steiner, , pp. 3-11, 392-5"Anthroposophy", Encyclopædia Britannica online, accessed 10/09/07 They also aim to present their ideas in a manner verifiable by rational discourse and specifically seek a precision and clarity in studying the spiritual world mirroring that obtained by scientists investigating the physical world.

Therefore, unconscious thought actually leads to better choices when encountering complex issues. For example, when buying a car based on few characteristics, individuals using conscious thought will most likely choose the most desirable car. But when trying to choose a car based on multiple aspects, those who use unconscious decisions are more likely to pick the best car, as well as have more post-choice satisfaction. This is the basis for the deliberation-without- attention hypothesis: that quality of choice depends on the relation between mode of thought (conscious or unconscious) and the complexity of the choice.

Jacobson's innovations were quite restrained, and more importantly his mode of thought was still within a traditional framework. He justified himself on conventional halachic grounds, later enlisting scholars to write responsa in favour of his worship style. His role in the introduction of these early reforms made him a founding figure in the eyes of some partisans of Reform Judaism, but Michael A. Meyer noted that he lacked either a comprehensive approach or a sense of principled critique. His religious worldview, according to Meyer, did not stray beyond that of late maskilim; he "was not a conscious Reformer", interested in modifying religious mechanisms themselves, only exteriors.

Legal mode of thought in the first 20 years of Pakistani history was dominated by two opposite currents: pro-secular and pro-Islamic. A peaceful co-existence of these two currents is precisely what distinguishes the first 20 years (1947 to 1966) from the next twenty (1967–1987), when the two currents became increasingly divergent in Pakistan. The pro-secular tendency was apparently inherited from the colonial past, and was widespread among the intelligentsia and the educated. For a number of reasons it has been epitomised by Justice Muhammad Munir (1895–1979), who was the main author of the Munir Report (1954) about the anti-Ahmedi riots in Punjab.

But all these humanistic and historical studies are surpassed by his theological productions (contained in Tractationes theologicae). In these Beza appears the perfect pupil or the alter ego of Calvin. His view of life is deterministic and the basis of his religious thinking is the predestinate recognition of the necessity of all temporal existence as an effect of the absolute, eternal, and immutable will of God, so that even the fall of the human race appears to him essential to the divine plan of the world. Beza, in tabular form, thoroughly elucidates the religious views which emanated from a fundamental supralapsarian mode of thought.

We can consider that today bushido is still present in the social and economic organization of Japan, because it is the mode of thought which historically structured the capitalist activity in the 20th century. Business relations, the close relationship between the individual and the group to which he or she belongs, the notions of trust, respect and harmony within the Japanese business world are directly based on bushido. This would therefore be at the origin of the ideology of industrial harmony (:ja:労使協調) of modern Japan, which allowed the country to become, with the Japanese economic miracle of the post-war years of the 1950-1960s, the leader of the Asian economy.

In his roles as farmer and agent, Boycott employed numerous local people as labourers, grooms, coachmen, and house- servants. Joyce Marlow wrote that Boycott had become set in his mode of thought, and that his twenty years on Achill had "...strengthened his innate belief in the divine right of the masters, and the tendency to behave as he saw fit, without regard to other people's point of view or feelings." During his time in Lough Mask before the controversy began, Boycott had become unpopular with the tenants. He had become a magistrate and was an Englishman, which may have contributed to his unpopularity, but according to Marlow it was due more to his personal temperament.

As Sister Nivedita recalled the period in her memoirs, 22 June – 15 July 1898: "The Swami (Vivekananda) had always had a special love for this paper, as the beautiful name he had given it indicated. He had always been eager too for the establishment of organs of his own. The value of the journal in the education of modern India was perfectly evident to him, and he felt that his master's message and mode of thought required to be spread by this means as well as by preaching and by work."Excerpts from Sister Nivedita's Book/VII Life At Srinagar The Complete Works of Swami Vivekananda/Volume 9/Excerpts from Sister Nivedita's Book, Wikisource. 1898.

On the contrary, Ibn Taymiyya,, pp. 16–36 Francis Bacon and later John Stuart Mill argued that analogy is simply a special case of induction. In their view analogy is an inductive inference from common known attributes to another probable common attribute, which is known only about the source of the analogy, in the following form: ;Premises :a is C, D, E, F, G : b is C, D, E, F ;Conclusion : b is probably G. This view does not accept analogy as an autonomous mode of thought or inference, reducing it to induction. However, autonomous analogical arguments are still useful in science, philosophy and the humanities (see below), which makes this reduction philosophically uninteresting.

As she and the rest of the family showered me with affection as only Kozhikodans truly can ... I began to think of the peculiarity of the local culture especially with food and hospitality. I started to read up about the Arab past and for some reason ended up with Sufi philosophy. Many folks ask me if I had researched the hotel industry, food preparation etc but the truth is that the core of my research was around Sufism, which celebrates food, music, dance, creativity, art, romance and finds the divine in all such aspects of life. It seemed natural that the film, too should be such an exploration of a new generation person into such mode of thought and life.

Dooyeweerd argued that this showed the need for a consistent and radically Christian philosophy which he sought to provide. Furthermore, he attempted to show that even the imaginations of men are part of that same created reality, and even where misguided they cannot escape being subject to the rule of God exposed by the Christian revelation. Dooyeweerd self-consciously allowed his Christian perspective to guide his understanding, but in a philosophical rather than a theological mode of thought. He believed that this permitted the philosopher to gain insight into the principle by which diversity of meaning is held together as a unity, as he directs his thought toward the origin of things, which is God, and God's purpose for making things, which is found in Christ.

While the current mode of thought expressed in environmental sociology was not prevalent until the 1970s, its application is now used in analysis of ancient peoples. Societies including Easter Island, the Anaszi, and the Mayans were argued to have ended abruptly, largely due to poor environmental management. This has been challenged in later work however as the exclusive cause (biologically trained Jared Diamond's Collapse (2005); or more modern work on Easter Island). The collapse of the Mayans sent a historic message that even advanced cultures are vulnerable to ecological suicide—though Diamond argues now it was less of a suicide than an environmental climate change that led to a lack of an ability to adapt—and a lack of elite willingness to adapt even when faced with the signs much earlier of nearing ecological problems.

By the nineteenth century, European intellectuals no longer saw the practice of magic through the framework of sin and instead regarded magical practices and beliefs as "an aberrational mode of thought antithetical to the dominant cultural logic – a sign of psychological impairment and marker of racial or cultural inferiority". As educated elites in Western societies increasingly rejected the efficacy of magical practices, legal systems ceased to threaten practitioners of magical activities with punishment for the crimes of diabolism and witchcraft, and instead threatened them with the accusation that they were defrauding people through promising to provide things which they could not. This spread of European colonial power across the world influenced how academics would come to frame the concept of magic. In the nineteenth century, several scholars adopted the traditional, negative concept of magic.

He forges an uneasy friendship with the dogs, teaching them hunting and survival skills in return for a share of the kill. The friendship is stronger with Snitter, who understands both the Tod's speech and his mode of thought. Rowf, by contrast, "can't understand a word he says," distrusts his "sly, sneaking" ways, and believes that the Tod is taking advantage of his strength to provide himself with easy meals in return for advice without which Rowf feels he and Snitter would be better off. For a while the trio survive reasonably comfortably, the dogs killing sheep and fowls under the Tod's guidance, but eventually the dogs' indiscreet ways drive him away, which together with the onset of winter marks the start of a much tougher phase of the dogs' fight for survival.

As a theologian, Melanchthon did not show so much creative ability, but rather a genius for collecting and systematizing the ideas of others, especially of Luther, for the purpose of instruction. He kept to the practical, and cared little for connection of the parts, so his Loci were in the form of isolated paragraphs. The fundamental difference between Luther and Melanchthon lies not so much in the latter's ethical conception, as in his humanistic mode of thought which formed the basis of his theology and made him ready not only to acknowledge moral and religious truths outside of Christianity, but also to bring Christian truth into closer contact with them, and thus to mediate between Christian revelation and ancient philosophy. Melanchthon's views differed from Luther's only in some modifications of ideas.

An important element in his adaptation of Hindu religiosity was the introduction of his four yogas model, which includes Raja yoga, his interpretation of Patanjali's Yoga sutras, which offers a practical means to realize the divine force within, which is central to modern Western esotericism. The other three yogas are the classical Karma Yoga (Karma Yoga), Bhakti Yoga, and Jnana Yoga (Jnana Yoga). Vivekananda's interpretation of Patanjali's Yoga Sutras is mostly based on the part on astanga yoga, the eight limbs of yoga described in the Sadhana Pada or practice part. According to De Michelis, Vivekananda's ideas on Raja Yoga mainly consists of two different models, with sometimes a third "mode of thought": # The Prana Model, which is mostly applied in the first part, is strongly influenced by the mesmeric beliefs which were popular at that time, and also contains Hatha-yoga teachings.

Bicameral mentality would be non-conscious in its inability to reason and articulate about mental contents through meta-reflection, reacting without explicitly realizing and without the meta-reflective ability to give an account of why one did so. The bicameral mind would thus lack metaconsciousness, autobiographical memory, and the capacity for executive "ego functions" such as deliberate mind-wandering and conscious introspection of mental content. When bicamerality as a method of social control was no longer adaptive in complex civilizations, this mental model was replaced by the conscious mode of thought which, Jaynes argued, is grounded in the acquisition of metaphorical language learned by exposure to narrative practice. According to Jaynes, ancient people in the bicameral state of mind would have experienced the world in a manner that has some similarities to that of a person with schizophrenia.

Retrieved 2009-07-28. Indeed, he pointed out, the English word strange and the French word étrange both mean 'odd' or 'peculiar', while the related words stranger and étranger mean 'foreigner', and the neutral language used at World Congresses of Esperanto, which implies equality among linguistic communities, can respect other cultures yet strictly avoid imposing any particular mode of thought on them, even if they happen to be non-influential minorities. The following year, Zaleski-Zamenhof sent a written greeting to the 87th World Congress meeting in Fortaleza, Brazil. Declaring that mankind is a species created for diversity, he congratulated the Brazilian hosts for the variegatedness of the nation's natural setting and the diversity of its peoples, customs and cultures and favourably compared Brazilians to the "great family circle" of worldwide Esperantism, urging people to not to see cultural differences as a threat but as their good fortune.

Three decades after Murrell's death, in the late 19th century, Morrison visited Hadleigh on a holiday, expressing the view that the area was "still in the eighteenth century as regards aspect, costume, habits, and mode of thought". He learned about Murrell, and decided "to write a story about him", believing that "some might find it hard to believe that such a man, practicing such arts and wielding such influence, could have lived so recently within so short a distance from London". The landlord of the Castle Inn, a local pub, showed Morrison to the house in which Murrell had once lived, and the journalist was also able to meet with Choppen, the smith who had made Murrell's witch bottles. Morrison found that Choppen was living in a small house on the outskirts of Hadleigh; the craftsman revealed that while he had none of the bottles left, he was in possession of Murrell's spectacles.

Rather, it has become a mode of thought that defines its actions in terms of a "final end" of a purely materialistic sort and reduces the "ought" to an economic strategy aimed at maximizing profit. This contemporary sort of Cynicism remains silent, however, when it comes to social, anthropogenous, and altruistic goals having to do with the "in" and "for" of the "good life" the original Cynics were seeking. In the final chapter, Sloterdijk points out that he regards a "good life" not simply as an external fact, but as a "being embedded" in a "Whole" that constantly reorganizes itself and renews itself, and that human kind creates out of its own understanding and motivations. He concludes with a precise analysis of Martin Heidegger's magnum opus Being and Time and seeks out clarifications regarding particular acts of creating, especially as they apply to the events and the artistic activity of the time between the two World Wars.

In this book, Kordela goes beyond both representationalism (or correlationism) and the attempts to challenge it—such as Heidegger’s “disclosure of being,” Alain Badiou’s return to Platonism, Deleuze’s “expressionism,” speculative materialism (e.g., Quentin Meillassoux), various kinds of object-orientated ontology, etc.—by grounding a parallelism or homology between words and things (indexed by the term epistemontology) on Spinozan monism and its subsequent formulation in Marx’s theory of commodity fetishism (in this context the book engages closely also with Alfred Sohn-Rethel’s work). This book argues further that secular thought tends towards formalism and structuralism—accurately defined by Deleuze as a mode of thought in which “the sites prevail over whatever occupies them” (2004, 174)Deleuze, G. (2004) “How Do We Recognize Structuralism?,” in Melissa McMahon and Charles J. Stivale (trans.), David Lapoujade (ed.) Desert Islands and Other Texts 1953–1974, Los Angeles, CA: Semiotext(e)—and shows the development of this tendency not only in ontology and epistemology but also in aesthetic theory and in the development of psychoanalytic thought.