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15 Sentences With "philosophise"

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

I don't finish what I start and I philosophise the hell out of situations but making music with other people just is.
To philosophise is good; to philosophise oneself is better. To philosophise oneself each day, on the routine, the commonplace, is best."P. Riffard, Philosophie matin, midi et soir, Paris: Presses Universitaires de France (PUF), 2006, 177. "Pierre Riffard's vision of philosophy is that of a being torn between opposing demands: analysis and synthesis, the singular and the universal, certainty and doubt.
Survivors discuss the silence of the disappearance of the ship and absence of screaming. Several philosophise regarding their losses.
Rafi and the Egyptian colonel philosophise about the right of Israel to exist. A large group of mainly unarmed soldiers appear looking for water and they oblige. The Egyptian colonel's assistant runs forward and tells the group to attack the Israelis as they are very few. He starts pouring the water away.
John Barrell: "May I come to your house to philosophise? The letters of William Godwin Vol 1...", London Review of Books 8 September 2011. Her acting career, while only moderately successful, spanned 17 years and she appeared in many classical roles, as well as in new plays such as Hannah Cowley's The Belle's Stratagem.
Daphne Dee of Wiwibloggs noted that the singer "philosophise[s] on good and evil". One line in the track is "We gonna ra-pa-pap, ra-pa-pap/We gonna ra-pa-pap tonight", which Nottet sings in a reggae-inspired accent to modulate the sound of a beating heart. Another editor of Wiwibloggs mentioned that the singer provided gospel vocals in the song.
Of his marijuana usage, he said, "When you smoke herb, herb reveal yourself to you. All the wickedness you do, the herb reveal itself to yourself, your conscience, show up yourself clear, because herb make you meditate. Is only a natural t'ing and it grow like a tree." Marley saw marijuana usage as a vital factor in religious growth and connection with Jah, and as a way to philosophise and become wiser.
New York: Walker & Company. His lectures were joyful and juvenile, he delighted in filling soap bubbles with various gasses (in order to determine whether or not they are magnetic) in front of his audiences and marveled at the rich colors of polarized lights, but the lectures were also deeply philosophical. In his lectures he urged his audiences to consider the mechanics of his experiments: "you know very well that ice floats upon water ... Why does the ice float? Think of that, and philosophise".
Reviewing the novel in the Roswell Daily Record, American journalist Christopher Lehmann-Haupt called The Marriages one of Lessing's more accessible books because, in his opinion, her tendency to philosophise works better in fantasy than in other formats. Author Lucille deView was more critical of book. Writing for The Christian Science Monitor, she complained that The Marriages is not as romantic a novel as it could have been. She said that the fate of the book's mismatched lovers did not interest her and that their love came across as forced instead of passionate.
In 1929, Jaeger's first non-fiction book Sisyphus: Or, the Limits of Psychology was published. After a six-year gap in her fiction work, Jaeger's third novel Hermes Speaks was published in 1933 and explored the consequences of following the prophecies of a preternaturally intelligent child groomed into becoming a fake medium. Jaeger's fourth and final novel Retreat From Armageddon was published in 1936 and was a future war novel featuring a group of people who withdraw from a clearly named World War II to a remote country house where they philosophise upon the humankind's shortcomings; the novel was notable for its advocacy of genetic engineering.
Harrison married Ida Lange (1874-1967) in Altona, Germany on January 9, 1896 and they had a family of five children. One of them is the cartographer Richard Edes Harrison. The first world war was not a happy time for Harrison, with his pacifist leanings and his German wife and studies, but he persevered with embryology, working upon the symmetries of development. Although a keen morphogeneticist and an admirer of Goethe, Harrison himself did not philosophise much in his papers and, being somewhat reserved and diffident in his social dealings despite his warm feelings for his students' attainment, did not enjoy lecturing but chiefly confined himself to organisation, publication (his textbook illustrations have been highly praised) and patient experiment.
There is particular diversity in the UK, owing to the large number of competing and collaborating freelance trainers each emphasising different strands of the pedagogy. Roger Sutcliffe's practice includes the use of news stories; Steve Williams has emphasised the importance of dialogues that model argument as well as raising philosophical issues; Will Ord emphasises the use of striking photos, often containing contrasts that suggest opposing concepts.; Jason Buckley advocates a more physical, game-based approach and "Philosophy in Role", in which children philosophise within a story as characters confronted with a variety of problems. SAPERE is the UK's leading provider of P4C training. Registered in 1994, the charity has trained over 27,000 teachers and other individuals in the use of P4C.
Not only will they naturally philosophise in that language, but also shape their life around that language. Wiredu opposes the "ethnophilosophical" and "philosophical sagacity" approaches to African philosophy, arguing that all cultures have their distinctive folk-beliefs and world-views, but that these must be distinguished from the practice of philosophising. It is not that "folk philosophy" cannot play a part in genuine philosophy; on the contrary, he has acknowledged his own debt to his own (Akan) culture's history of thought. Rather, he argues that genuine philosophy demands the application to such thought of critical analysis and rigorous argument.Reginald M.J. Oduor, “African Philosophy, and Non-human Animals” (interview with Anteneh Roba and Rainer Ebert) One of Wiredu's most prominent discussions revolves around the Akan concept of personhood.
Here a marriage bargain involving a lump-sum payment or the skin off Chicó's back is foiled by reference to the legal contrivance familiar from The Merchant of Venice of William Shakespeare—that is, the skin may be owing but not a drop of blood must be taken with it. João, Chicó and the bride now make their escape and enter gleefully into a life of penury on the dusty roads of the region, only to meet with a beggar of dark complexion whom we know to be Jesus. It is the bride—now reduced to penury for the first time in her existence—who breaks bread with him while the others philosophise about Jesus's propensity to test the faithful and just in such a way. At the same time they playfully doubt that Jesus could have been so brown—as João puts it while still in Heaven—reiterating the anti-racist message of the script and its original.
Against the Remonstrants he wrote Schriftuurlijk tegen Bericht van de Leere der Gereformeerde Kerken aengaende de goddelijke Predestinatie ende andere aen-clevende Poineten (Deventer, 1617); against Anglican and royal absolutist Robert Filmer's Patriarcha, itself a disputation against the political doctrines of Suarez and Bellarmine, Revius wrote his Suarez Repurgatus (Leyden 1648); against the Cartesians he wrote especially his Statera philosophise Cartesiante (Leyden, 1650) and Theke, hoc eat levitas defensionia Cartesian (Letter, 1653). In support of the rights of the Church he wrote his Examen ... seu de potestate magistratuum reformatorum circa res erelesiastieas (Amsterdam, 1642), and his Uittreksels ... over de macht der merheid in het afzetten van predikanten (Leyden, 1650). His most famous poem is Hy droegh onse smerten (He carried our sorrows) with its first line "T' en sijn de Joden niet, Heer Jesu, die u cruysten" (It's not the Jews, Lord Jesus, who crucified you). Although in this poem Revius seems to stand up for the Jews, he is believed to have been anti-Semitic, as a Christian, and especially a Calvinist, was expected to be in those days.

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