Colleagues may resist or complain, which imposes a useful restraint against going public for trivial or nonrational causes.
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"Multiple dimensions can interact and cause nonrational decisions, where you are given two options and you actually take the lesser one," Dr. Winter said.
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" And according to Lomas, "The term derives from a magical elf-like creature in Spanish mythology, which suggests the nonrational and otherworldly nature of the mental state duende signifies.
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And I think I learned also how to sort of filter out all of the nonrational, or nonsensible, noise and sort of concentrate on what matters, and that's really what markets are about.
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It may be difficult to connect all the dots — your usual recapper, Noel Murray, does it better than anyone, and he'll return next week — but Lynch has "Twin Peaks" in a place where nonrational connections and associations are the order of the day.
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In the other case — the parents who practice female genital mutilation — we believe that they are prone to superstitions, nonrational and nonscientific; that they don't know what is best for their child and thus must be made to see the folly of their ways.
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If the role is credent, the supportive impact should be to strengthen belief using nonrational devices.
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In the Dravidian languages, nouns are classified primarily on the basis of their semantic properties. The highest-level classification of nouns is often described as being between "rational" and "nonrational". Nouns representing humans and deities are considered rational, and other nouns (those representing animals and objects) are treated as nonrational. Within the rational class there are further subdivisions into masculine, feminine and collective nouns.
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If naturalism is true, then all beliefs can be fully explained in terms > of nonrational causes. Support: Naturalism holds that nature is all that exists, and that all events in nature can in principle be explained without invoking supernatural or other nonnatural causes. Standardly, naturalists claim that all events must have physical causes, and that human thoughts can ultimately be explained in terms of material causes or physical events (such as neurochemical events in the brain) that are nonrational. > 3\.
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Consumers are influenced by emotional and nonrational considerations making attempts to be rational only partially successful. He called for replacing the perfect rationality assumptions of homo economicus with a conception of rationality tailored to cognitively limited agents.
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On 2 February 1948, Oxford philosopher Elizabeth Anscombe read a paper to the Oxford Socratic Club criticizing the version of the argument from reason contained in the third chapter of Lewis's Miracles. Her first criticism was against the use of the word "irrational" by Lewis (Anscombe 1981: 225-26). Her point was that there is an important difference between irrational causes of belief, such as wishful thinking, and nonrational causes, such as neurons firing in the brain, that do not obviously lead to faulty reasoning. Lewis accepted the criticism and amended the argument, basing it on the concept of nonrational causes of belief (as in the version provided in this article).
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While Kant's philosophy said thought occurred in a rational domain, Fries diverged and said it also occurred in practical and aesthetic domains; Otto pursued Fries' line of thinking further and suggested another nonrational domain of the thought, the religious. He felt intuition was valuable in rational domains like mathematics, but subject to the corrective of reason, whereas religious intuitions might not be subject to that corrective. These two early works were influenced by the rationalist approaches of Immanuel Kant and Jakob Fries. Otto stated that they focused on the rational aspects of the divine (the "Ratio aeterna") whereas his next (and most influential) book focused on the nonrational aspects of the divine.
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A unique but somewhat arbitrary solution called the principal value can be chosen using a general rule which also applies for nonrational powers. Complex powers and logarithms are more naturally handled as single valued functions on a Riemann surface. Single valued versions are defined by choosing a sheet. The value has a discontinuity along a branch cut.
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According to Lewis, More precisely, Lewis's argument from reason can be stated as follows: > 1\. No belief is rationally inferred if it can be fully explained in terms > of nonrational causes. Support: Reasoning requires insight into logical relations. A process of reasoning (P therefore Q) is rational only if the reasoner sees that Q follows from, or is supported by, P, and accepts Q on that basis.
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This extension of the argument from reason states: > 1\. Since everything in nature can be wholly explained in terms of > nonrational causes, human reason (more precisely, the power of drawing > conclusions based solely on the rational cause of logical insight) must have > a source outside of nature. > 2\. If human reason came from non-reason it would lose all rational > credentials and would cease to be reason.
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Consider a second example: person A says that he is afraid to climb to the 8th story of a bank building because he and humans in general have a natural fear of heights resulting from the processes of evolution and natural selection. He has given an explanation of his fear, but since his fear results from nonrational causes (natural selection), his argument does not follow from logical inference. > 2\.
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67, p338-340 who questioned Ellis' critique of nonrational-emotive therapies. Other commentators, such as Matthews, are more supportive of the field, but remarks that a weakness of transpersonal psychology, and transpersonal psychotherapy, has been its reliance on anecdotal clinical experiences rather than research. Adams, writing from the perspective of Consciousness Studies, has problematized the concept of introspective 'data' that appears to make up the "database" of transpersonal psychology. Walach and Runehov have responded to this issue.
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Thus, reasoning is trustworthy (or "valid", as Lewis sometimes says) only if it involves a special kind of causality, namely, rational insight into logical implication or evidential support. If a bit of reasoning can be fully explained by nonrational causes, such as fibers firing in the brain or a bump on the head, then the reasoning is not reliable, and cannot yield knowledge. Consider this example: Person A refuses to go near the neighbor’s dog because he had a bad childhood experience with dogs. Person B refuses to go near the neighbor’s dog because one month ago he saw it attack someone. Both have given a reason for staying away from the dog, but person A’s reason is the result of nonrational causes, while person B has given an explanation for his behavior following from rational inference (animals exhibit patterns of behavior; these patterns are likely to be repeated; this dog has exhibited aggression towards someone who approached it; there is a good chance that the dog may exhibit the same behavior towards me if I approach it).
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An ideal speech situation was a term introduced in the early philosophy of Jürgen Habermas. It argues that an ideal speech situation is found when communication between individuals is governed by basic, implied rules. In an ideal speech situation, participants would be able to evaluate each other’s assertions solely on the basis of reason and evidence in an atmosphere completely free of any nonrational “coercive” influences, including both physical and psychological coercion. Furthermore, all participants would be motivated solely by the desire to obtain a rational consensus.
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A distinctive kind of riddle known in English as the kōan () developed as a teaching technique in Zen Buddhism in the Tang dynasty (618–907), with most examples surviving from the eleventh to thirteenth centuries. In this tradition, the answer to the riddle is to be established through years of meditation, informed by Zen thought, as part of a process of seeking enlightenment.Charles G. Zug III, 'The Nonrational Riddle: The Zen Koan', The Journal of American Folklore, 80, no. 315 (January-March 1967), 81-88 .
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We believe that the logical structure discernible in > scientific knowledge says nothing about the process by which the structure > was built or the mentality of the builders. In the acquisition of knowledge, > scientists are not guided by logic and objectivity alone, but also by such > nonrational factors as rhetoric, propaganda, and personal prejudice. > Scientists do not depend solely on rational thought, and have no monopoly on > it. The authors present a series of case studies associated with the conduct of scientific research, from the manipulation of results to the total fabrication of whole experiments.
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"Kranenborg, Reender (1982) Oosterse Geloofsbewegingen in het Westen/Eastern faith movements in the West (Dutch language) . In this context, Rawat often referred to the negative influence of the "mind" or "conceptual thinking" as the main enemy of direct religious experience. To some scholars this reference to "mind" appeared to mean either "the alienating influences that made man stray from his true nature," or a "state of consciousness characterized by everything but passive, nonrational confidence and trust." A reporter at an appearance in Boston described Rawat as "...a real human being.
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In 1872 and 1873, he travelled to the Holy Land and Mount Athos. Golubinsky's most highly regarded work examines the canonization practices of the Russian Orthodox Church. In 1881, he was awarded the Uvarov Prize for his outline of the history of the Russian Church. At the theological academy, Golubinsky repeatedly ran afoul of his conservative minded colleagues such as Konstantin Pobedonostsev, because he employed the innovative method of Positivism: "the objective study of a phenomenon to find a positive solution based on logic as opposed to superstition or some other nonrational approach".
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He describes self-esteem as "the integrated sum of self-confidence and self- respect", which he describes respectively as "a sense of personal efficacy and a sense of personal worth." Branden considers self-esteem to be one of the most important factors in human psychology. Branden contrasts healthy self- esteem with conditions that he views as psychological problems. First is what he calls "pseudo-self-esteem," which he describes as "an irrational pretense at self-value," and "a nonrational, self-protective device to diminish anxiety and to provide a spurious sense of security".
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For Stevenson, moral disagreements may arise from different fundamental attitudes, different moral beliefs about specific cases, or both. The methods of moral argumentation he proposed have been divided into three groups, known as logical, rational psychological and nonrational psychological forms of argumentation.Hudson, Modern Moral Philosophy, 130–31; Wilks, Emotion, 25–26 Logical methods involve efforts to show inconsistencies between a person's fundamental attitudes and their particular moral beliefs. For example, someone who says "Edward is a good person" who has previously said "Edward is a thief" and "No thieves are good people" is guilty of inconsistency until he retracts one of his statements.
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Widely cited for his insistence on the inherently ethnic character of nationalism, which he calls ethnonationalism to emphasize the point, Connor has long held that the most significant obstacle to advancing the study of nationalism is terminological imprecision. Particularly problematic, he contends, is the tendency to conflate the distinct concepts of state and nation, as well as the respective concepts of patriotism and nationalism which derive from them. Another significant theme in Connor's work is the passionate, nonrational character of nationalism. When trying to understand national sentiment, he argues, the key is not chronological or factual history, but sentient or felt history.
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For Stevenson, moral disagreements may arise from different fundamental attitudes, different moral beliefs about specific cases, or both. The methods of moral argumentation he proposed have been divided into three groups, known as logical, rational psychological and nonrational psychological forms of argumentation.Hudson, Modern Moral Philosophy, 130–31; Wilks, Emotion, 25–26 Logical methods involve efforts to show inconsistencies between a person's fundamental attitudes and their particular moral beliefs. For example, someone who says "Edward is a good person" who has previously said "Edward is a thief" and "No thieves are good people" is guilty of inconsistency until she retracts one of her statements.
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Lewis didn't mean to suggest that if naturalism is true, no arguments can be given in which the conclusions follow logically from the premises. What he meant is that a process of reasoning is "veridical", that is, reliable as a method of pursuing knowledge and truth, only if it cannot be entirely explained by nonrational causes. Anscombe's third objection was that Lewis failed to distinguish between different senses of the terms "why", "because", and "explanation", and that what counts as a "full" explanation varies by context (Anscombe 1981: 227-31). In the context of ordinary life, "because he wants a cup of tea" may count as a perfectly satisfactory explanation of why Peter is boiling water.
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Sleep itself is feared for its capacity to bring on the repressed trauma. However, not all oneirophobia is strictly a function of post-traumatic stress disorder, as most dream content, and thus the fear of its manifestation, is related to the daily functions of the unconscious. In traditional Freudian thought, the dreamer channels their thoughts, feelings, desires and fears through dreams, but in a disguised and nonrational way. When these dreams are recalled and experienced as disturbing events- especially if they are of frequent recurrence- the dreamer may begin to develop anxiety over the expression of their unconscious.. Many sufferers may also be frightened by the unusual or surreal nature of dreams.
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Otto's first book, Naturalism and Religion (1904) divides the world ontologically into the mental and the physical, a position reflecting Cartesian dualism. Otto argues consciousness cannot be explained in terms of physical or neural processes, and also accords it epistemological primacy by arguing all knowledge of the physical world is mediated by personal experience. On the other hand, he disagrees with Descartes' characterization of the mental as a rational realm, positing instead that rationality is built upon a nonrational intuitive realm. In 1909, he published his next book, The Philosophy of Religion Based on Kant and Fries, in which he examines the thought of Kant and Fries and from there attempts to build a philosophical framework within which religious experience can take place.
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Choosing one out of many solutions as the principal value leaves us with functions that are not continuous, and the usual rules for manipulating powers can lead us astray. Any nonrational power of a complex number has an infinite number of possible values because of the multi-valued nature of the complex logarithm. The principal value is a single value chosen from these by a rule which, amongst its other properties, ensures powers of complex numbers with a positive real part and zero imaginary part give the same value as does the rule defined above for the corresponding real base. Exponentiating a real number to a complex power is formally a different operation from that for the corresponding complex number.
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Low fantasy or intrusion fantasy is a subgenre of fantasy fiction where magical events intrude on an otherwise normal world.A commonly quoted definition is that low fantasy involves "nonrational happenings that are without causality or rationality because they occur in the rational world where such things are not supposed to occur" ( Quoted in )"Narratives in which the fantastic element intrudes on the 'real world', as opposed to fantasies set all or partially in a Secondary World" (). It thus contrasts with high fantasy stories, which take place in fictional worlds with their own sets of rules and physical laws. Intrusion fantasy places relatively less emphasis on typical elements associated with fantasy, setting a narrative in realistic environments with elements of the fantastical.
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Kensho is insight, an understanding of our essential nature as Buddha-nature, or the nature of mind, the perceiving subject itself, which was equated with Buddha-nature by the East Mountain school. Contemporary understanding also describes kensho as an experience, as in "enlightenment experience"; the term "enlightenment experience" is itself a tautology: "Kensho (enlightenment) is an enlightenment (kensho)-experience". The notion of "experience" fits in a popular set of dichotomies: pure (unmediated) versus mediated, noncognitive versus cognitive, experiential versus intellectual, intuitive versus intellectual, nonrational versus rational, nondiscursive versus discursive, nonpropositional versus propositional. The notion of pure experience (junsui kuiken) to interpret and understand kensho was introduced by Nishida Kitaro in his An Inquiry into the Good (1911), under influence of "his somewhat idiosyncratic reading of western philosophy", especially William James, who wrote The Varieties of Religious Experience.
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Journey Through "The Secret Life of Plants" has sometimes been considered a "vague" and "overambitious" album; it has been called "goofy", "nerdy", "odd", "pointless" and "foolish", and for listeners and critics it was seen as too much of a departure from his string of melodic albums. However, some critics have also described it as "courageous", "achingly sweet", and "bafflingly beautiful". Stephen Holden in a review for the Village Voice remarked that the album has "the painful awkwardness of a barely literate sidewalk sermon", though Wonder "manages to transform even the worst of this drivel into a spiritual jargon that's virtually a different language; his very in- articulateness clears the way for us to tune in to the ineffable, nonrational flow that's his obsession."Holden, Stephen (December 3, 1979), "The Last Flower Child", Village Voice, p. 53.
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Among her meditations on French character and “civilisation,” Gertrude Stein’s Paris France (1940) includes a quick dismissal of the “sur-realist crowd”: That was really the trouble with the sur-realist crowd, they missed their moment of becoming civilized, they used their revolt, not as a private but as a public thing, they wanted publicity not civilisation, and so really they never succeeded in being peaceful and exciting. Gertrude Stein is considered to be an avant-garde of surrealism, so this statement may seem contradictory. But Stein employs two literary styles in order to make this claim and stay within the sur-realist crowd. This first style, surrealism, is a style of art and literature developed principally in the 20th century, stressing the subconscious or nonrational significance of imagery arrived at by automatism or the exploitation of chance effects, unexpected juxtapositions, etc.
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Further pursuing this line of thought, but utilizing the moral rationale of "ought", Kant's third critique, Critique of Judgement begins by examining the realm of aesthetics in route to ascertaining; as Wilber paraphrases it, "that the interior "ought" of moral reasoning could never get going in the first place without the postulates of a transcendental Spirit". Consequently, but in the aftermath of Kant's contributions, the Romantics "began an intense effort to make the I-domain, the subjective domain—and especially the domain of aesthetics, sentiment, emotion, heroic self-expression, and feeling—the royal road to Spirit and the Absolute". However, because "romanticism was a philosophical revolt against rationalism" the movement "fell violent prey to" what Wilber has termed, "the pre/trans fallacy [emphasis in original], namely, the confusion of prerational with transrational simply because both are nonrational" [emphasis added]. Similarly, there also existed an ambiguity "between premodern and modern cultures" as to "the direction in which the universe" was said to be unfolding.
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