Heraclitus’s greatest claim in his theory on metaphysics is that the LOGOS is the key to understanding everything. This idea of the LOGOS was one that Anaxagoras expounded on, in particular “all things were one.” (Mckirahan 196, Fr. 13.1) In this paper I will address the ideas posited by Anaxagoras as they relate to Heraclitus’s ideas in their respective metaphysical theories. Moreover, I will focus on how Anaxagoras elaborated and in a sense corrected Heraclitus’s view on the nature of being. Anaxagoras’ ideas are in many ways similar to that of Heraclitus; however, there are some deviations that I will highlight in contrasting each philosopher’s theory on the nature of what is.
4-Mat Review of Entwistle’s Integrative Approaches to Psychology and Christianity Karen Cauthen Liberty University Summary David Entwistle’s Integrative Approaches to Psychology and Christianity interrogates then responds to, “What tangible difference does it make in one’s life and practice to be a psychologist who is a devoted follower of Christ?” and “Is integration necessary?” (Entwistle, 2010, p. 17). Entwistle challenges readers to examine self worldviews, as well as, those of others by considering “What does it mean to be a person? What is the nature of the world? What’s wrong with the world and why do things go wrong? How can what is wrong with the world and what is wrong with my life, be fixed?” (Entwistle, 2010, p. 68).
The argument from religious experience seems to state that we can experience God and therefore God must exist, for surely what we experience must be real. William James, American psychologist and philosopher, worked to expand on and validate this topic. James defined religious experience as ‘The feelings, acts and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatsoever they may consider divine.’ He then identified the four types of mystical experiences: ineffable, noetic, transient, passive. An ineffable experience is one that cannot easily be articulated. It is too big a thing for words and therefore not necessarily understood by those who have not experienced it.
Hayes, Luoma,Bond, Masuda and Lillis (2006) study elucidated a historical development of behavior therapy. This behavior therapy was separated into three generational movements and consisted of a slow transition cognitive-behavioral therapy and your basic traditional behavior therapy conceptualistic approaches similar to ACT, which is Acceptance and Commitment Therapy (Tan, 2007, p. 101). Tan discussed the manipulation of implicit and explicit integration in therapy. Tan claims that the preference of either having explicit or implicit method counseling should rely on direction from the Holy Spirit and be based off the needs of that particular client. (Tan, 2007, pp.
The classification of religious experiences by William James, Rudolf Otto and Richard Swinburne all support the view that religious experiences have a common core. James claims that religious experiences occur when one surrenders themselves to the divine; their experience is passive, ineffable, noetic and transient. Otto states religious experiences share a common core in the numinous, claiming that religious experiences take place as a result of our interactions with the numinous world. Swinburne also defines religious experience as an interaction with the divine sharing a common core in the theistic God. Again this shows good grasp of the topic – clearly the student has understood that all three thinkers supported a common core.
Running head: Integrative Approaches to Psychology and Christianity Integrative Approaches to Psychology and Christianity Andrea Reid Liberty University David Entwistle’s book Integrative Approaches to Psychology and Christianity: An Introduction to Worldview Issues, Philosophical Foundations, and Model of Integration (2010) is in regards to the history of faith and science. The perception of whether Christianity and psychology can co-mingle with having different views but both disclosing the same goal and understanding the past and how worldviews and discipline has shaped civilization. As we take this enlightening journey through history of coming full circle we must take a look at Christianity and Psychology and its meaning. “For Christian, Christianity provides a worldview from which to understand the nature of the world and the nature of humanity” (p. 11) and the “Psychology functions as a science only as it uses the scientific method in application to its subject” (p. 41). Entwistle would like his readers to mediate on what appears to be a conflict between psychology and Christianity dating back to 1543 when Nicholaus Copernicus published “De Revolutionibus Orbium Coelestium” referring to the theory heliocentric and 1612 when Galileo revisited the heliocentric theory before being barred in 1616 of his teachings.
Examine the strengths and weaknesses of the argument for the existence of God based on religious Experience? The argument for the existence of God using the idea of religious experience is an a posteriori argument in the sense that it is based on people’s personal encounters and experiences with God. As opposed to other ontological arguments, this argument is based on a direct link to God - because if we can show that God is experienced then we surely cannot deny his existence. In this essay, I am planning on examining the different strengths and weakness of Within the classic account of experiences (The Varieties of Religious Experience, XVI), William James identified four common characteristic to prove the existence of religious experiences and feeling from transcendent beings in the material world. Such experiences are indefinable; this is due to the fact that, they are so uncommon that it is almost impossible to define the feeling in ordinary terms as.
The argument from religious experience is an inductive, ‘a posteriori’ argument which claims that because God can be experienced, God must exist. It’s underpinned by testimonies of religious experiences that exist in which the person has claimed to have had experienced God. Consequently, this has led people to conclude that God must exist. In order to understand how this argument works, a comparison is required. For example, I am writing.
This distinction also helps us look into our own minds, to better analyze our thoughts and beliefs when it comes to religion. Learning the distinction between ‘Natural Religion’ and ‘Biblical Faith’ will help with analyzing both past arguments we have learned, and arguments that have yet to come. In Herberg’s esteemed writing, “Biblical Faith and Natural Religion” he begins the paper with an introduction to some of Jules Masserman’s ideas. In presenting Masserman’s ideas of “The Ur-Defenses of Man” [Herberg 175], Herberg is able to set up a basis for his argument. Masserman at heart agrees with Freud’s argument that religion is an illusion humans hold onto, but he makes a key distinction in saying that this illusion is necessary for the well doing of human beings, “they are substitutive or compensatory beliefs, quite necessary to make human life at all livable” [Herberg 177].
Record: 1 Title: Rogerian theory: a critique of the effectiveness of pure client-centred therapy. Authors: Kensit DA Source: Counselling Psychology Quarterly (COUNS PSYCHOL Q), 2000 Dec; 13 (4): 345-51. (21 ref) Publication Type: journal article Language: English Abstract: Rogers' Client-Centered Therapy (RCCT) included the phenomena 'phenomenology' (i.e., multiple reality theory) and the 'innate desire to self-actualize', maintained by the organismic valuing process. RCCT also assumed that the therapist, to produce positive outcome, was required to feel and demonstrate unconditional positive regard and genuineness toward the client. The present review evalued the fundamental accuracy of these phenomena and their effectiveness in a counselling setting.