Term
The emergence of Greek rationalism beginning with Socrates, was simultaneously a "Great Ending" and a "Great Beginning". The "Great Ending" aspect:
(a) Rejected the tradition of Homer's Olympian gods
(b) Saw the need for a definiteion of arete that is restricted and specific rather than relative and ambiguous as taught by the sophists.
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
The emergence of Greek rationalism, beginning with Socrates, was simultaneously a "Great Ending" and a "Great Beginning". The "Great Beginning" aspect involves Socratic dialogue that
(a) Is a process guiding a group of students to "see" a concept latent in the mind that represents a nature or form in the world
(b) Is a process guiding a group of students to construct a concept as described by the philosophical ideology of nominalism |
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Definition
| (a) Is a process guiding a group of students to "see" a concept latent in the mind that represents a nature or form in the world |
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Term
The emergence of Greek rationalism beginning with Socrates, was simultaneously a "Great Ending" and a "Great Beginning". The "Great Beginning" aspect in which the aristocracy of a society could create a consensus of a set of ideas that would protect society from:
(a)Dogmatism of mythical-religious tradition
(b) The tyranny of some ruler or ruling class
(c) The Tyranny of policy-making steered by public opinion
(d) Both a and b are true
(e) All three a, b, and c are true |
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Definition
| (e) All three a, b, and c are true |
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Term
The emergence of Greek rationalism beginning with Socrates, was simultaneously a "Great Ending" and a "Great Beginning". THe "Great Beginning" aspect became moral intellectualism:
(a) That is present in all subsequent Greek thought
(b) Is an ideology that proclaims tat practice is completely dependent upon theory (one's ideology)
(c) Rejects pragmatism
(d) Both a and b are true
(e) All three a, b, and c are true |
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Definition
| (e) All three a, b, and c are true |
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Term
The emergence of Greek rationalism beginning with Socrates, was simultaneously a "Great Ending" and a "Great Beginning". The "Great Beginning" aspect became moral intellectualism:
(a) That proclaims tat knowledge in and of itself is virtue
(b) Is the basis of the ideal of liberal education
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
Classical Greek rationalism is the basis for:
(a) Metaphorical, ocnceptual arete dominating rational ego consciousness
(b) Rational, ego consciousness dominating metaphorical, conceptual arete |
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Definition
| (b) Rational, ego consciousness dominating metaphorical, conceptual arete |
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Term
Classical Greek rationalism is the basis for a new psychic homeostasis in which rational, patriarchal self is maintained by:
(a) Rational models that are dogmatic
(b) Dualistic ideologies in which statements are true or false, good or bad, right or wrong
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
Classical Greek rationalism is the basis for a new psychic homeostasis in which ego consciousness is primarily characterized by
(a) Rational knowledge leading to power over instinctual emotions and feelings and aspects of the external world
(b) Repression of participatory subjectivity
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
The rationalism of Plato and Aristotle brought closure to the question of the opposition of Being to appearance. This view implies:
(a) That Being fundamentally is becoming that includes the idea of evolution
(b) That Being fundamentally is not becoming and thus rejects the idea of evolution |
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Definition
| (b) That Being fundamentally is not becoming and thus rejects the idea of evolution |
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Term
The rationalism of Plato and Aristotle:
(a) Rejects the constitutional liberalism underlying US democracy
(b) Supports the constitutional liberalism underlying US democracy |
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Definition
| (a) Rejects the constitutional liberalism underlying US democracy |
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Term
The "Great Ending" of Greek rationalism and the "Great Beginning" of Hellenism was:
(a) Collaboration between metaphorical, conceptual thinking and logical, conceptual thinking
(b) Logical, conceptual thinking dominating metaphorical, conceptual thinking |
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Definition
| (b) Logical, conceptual thinking dominating metaphorical, conceptual thinking |
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Term
The "Great Ending" of Greek rationalism and the "Great Beginning" of Hellenism was a spiritual-religious vacuum that emerged in Hellenistic culture
(a) True
(b) False |
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Definition
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Term
The Dionysian Mysteries was one of many mystery cults that attempted to fill the spiritual vacuum left by Socratic rationalism. It celebrated:
(a) Being serene, calm, well-balanced.
(b) Being poised and disciplined
(c) Both a and b are true
(d) Primitive liberation from the constraints of civilization and its rules |
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Definition
| (d) Primitive liberation from the constraints of civilization and its rules |
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Term
The Dionysian Mysteries was one of many mystery cults that attempted to fill the spiritual vacuum left by Socratic rationalism:
(a) It was energized by the individual, collective unconscious that overwhelmed the individual mind self
(b) It was energized by the spirituality of philosophical contemplation |
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Definition
| (a) It was energized by the individual, collective unconscious that overwhelmed the individual mind self |
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Term
The Dionysian Mysteries was one of many mystery cults that attempted to fill the spiritual vacuum left by Socratic rationalism:
(a) It led to the emergence of acting, music and poetic inspiration
(b) It evolved into casting off persona and creating a more individualistic, genuine character
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
The transition to adolescence involves:
(a) The mind self becomes capable of sustained self-reflection and introspection
(b) The capacity to question conventional mores
(c) The capacity to rationally establish logical, conceptual concepts of good versus evil, true versus false.
(d) Both b and c are true
(e) All three: a, b, and c are true |
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Definition
| (e) All three: a, b, and c are true |
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Term
Before the transition to adolescence:
(a) The child sees himself-herself as the center of a literal mythical world
(b) The child mind self is not able to separate from the inner world of fantasy and imagination and from some sense of belonging to nature
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
In the "death phase" of a child transforming to adolescence, the child must "kill" creative imagination in order to adapt to the demands of the objective world.
(a) True
(b) False |
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Definition
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Term
Male citizens in Greek city-states during the classical period transformed from the "childhood of civilization" to:
(a) The emergence of metaphorical, conceptual humanism
(b) The emergence of Greek rational individualism as a rebirth to an adolescent mentality
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
In classical Greece, women, slaves and all non-Greeks were thought ot be like children not capable of transforming to what today we call an adolescent mentality
(a) True
(b) False |
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Definition
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Term
The new war of puberty in the West:
(a) Produces conflict between the mind self and the individual collective unconscious
(b) causes the mind self to repress feelings so that it can control how and when particular feelings will be expressed as "rationalized feelings"
(c) Participatory feeling awareness is almost totally shut out form the mind self
(d) Both a and b are true
(e) All three a, b, and c are true |
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Definition
| (e) ALl three a,b, and c are true |
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Term
Adolescent adulthood is a higer, psychic homeostasis in which
(a) A masculine persona defined as animus represses anima equal to feminine traits into the individual collective unconscious
(b) A feminine persona defined as anima represses animus equal to masculine traits into the individual, collective unconscious
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
The second stage of the Classical Greek Enlightenment, which began with Socrates, implies
(a) If one cannot analyze a thing into autonomous parts and then see how the parts interact to produce its properties, the the "non-analyzable thing" does not exist
(b) If one cannot analyze a thing into autonomous parts and then see how the parts interact to produce its properties, the the "non-analyzable thing" exists but defies rational comprehension |
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Definition
| (a) If one cannot analyze a thing into autonomous parts and then see how the parts interact to produce its properties, the the "non-analyzable thing" does not exist |
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Term
The "Great Ending" of the second stage of the Greek enlightenment expressed by educated males in city-states of the Hellenic world
(a) Led to a retreat from engagement with the world as expressed in nihilistic philosophies such as cynicism
(b) Corresponds to the death phase of the transition to adolescent adulthood
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
The "great Beginning" of Hellenism of the second stage of the Greek enlightenment expressed by educated males in city-states of the Hellenic world:
(a) Was the emergence of philosophies: Epicureanism, Stoicism, and neo-Platonism
(b) Was the rebirth phase to adolescent adulthood as undersood in modern Western culture
(c) Produced the Greek-Jewish patriarchal perspective
(d) Both a and b are true
(e) All three a, b, and c are true |
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Definition
| (e) All three: a, b, and c are true |
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Term
The patriarchal perspective specifies that structure and order is good and chaos is bad:
(a) True
(b) False |
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Definition
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Term
The partriarchal perspective specifies that if a system goes into chaos, the system is allowed transformation to a new order which could emerge out of the chaos:
(a) True
(b) False |
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Definition
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Term
Attaining full adulthood in modern Western societies is equated to:
(a) Adult control individualism associated with some kind of formal training
(b) Adult participatory individualism associated with empathy and caring for others
(c) Both a and b are true |
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Definition
| (a) Adult control individualism associated with some kind of formal training |
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Term
The positive aspects of full adulthood include:
(a) Well developed rational powers
(b) radical separation of reason and feelings
(c) Ego (mind self) self control
(d) Both a and b are true
(e) Both a and c are true |
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Definition
| (e) Both a and c are true |
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Term
The negative aspects of full adulthood include:
(a) radical individualism subordinated to rational rules of various institutions
(b) One does not acknowledge, that is, one represses acknowledging, an inner war of the ego versus the individual, collective unconscious
(d) Both a and c are true
(e) Both a and c are true |
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Definition
| (e) Both a and c are true |
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Term
A secular understanding of the Christ-event
(a) Transcends the patriarchal perspective
(b) Transcends for each and all humans the alienation between the external world and the Inner Self that is the soul seen as a direct manifestation of the ultimate SOURCE
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
The core ideas of St. Paul's vision of individual, personal salvation includes:
(a) Each human chooses to negate total commitment to the mind self defining itself in terms of personas or in terms of rational individualism.
(b) Faith in SOURCE (God=Christ) produces a partial death of the mind self and Hope for a resurrection to a new self united with God.
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
The core ideas of St. Paul's vision of individual, personal salvation includes:
(a) Negation of the mind self produces great chaos that one can endure only by abandoning one's self to Faith in an ultimate SOURCE (God).
(b) Faith, psychological death, and Hope produce new possibilities that always eventually produce a resurrection to a new mind self expressing new harmony
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
The core ideas of St. Paul's vision of individual, personal salvation includes resurrection to the new self expressing harmony, which is Love that
(a) Always manifests the power of the "new Adam" to do good works
(b) Does not necessarily manifest the power of the "new Adam" to do good works |
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Definition
| (a) Always manifests the power of the "new Adam" to do good works |
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Term
One of the preconditions for developing Mystical, Heroic Creativity is:
(a) One must make an act of faith in absolutely Reality based on one's commitment to a literally true myth
One of the preconditions for developing Mystical, Heroic Creativity is
(a) One must evolve to "something like" Pre-Socratic arete
(b) One must transcend Pre-Socratic creativity, i.e., transcend spontaneous creativity
(c) Both a and b are true |
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Definition
| (b) One must transcend Pre-Socratic creativity, i.e., transcend spontaneous creativity |
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Term
One of the preconditions for developing Mystical, Heroic Creativity is:
(a) One must make an act of faith in absolutely Reality based on one's commitment to a literally true myth
(b) One must make an act of faith in absolute Reality, that is the ultimate SOURCE, in spite of no faith in previously help explanatory stories or literally true myths |
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Definition
| (b) One must make an act of faith in absolute Reality, that is the ultimate SOURCE, in spite of no faith in previously help explanatory stories or literally true myths |
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Term
Mystical, Heroic Creativity results from
(a) Faith in a literally true myth
(b) Experiential faith in the ultimate SOURCE |
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Definition
| (b) Experiential faith in the ultimate SOURCE |
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Term
All humans exhibiting conscious, self-chosen creativity, even agnostics or atheists, are mystics with respect to being creative
(a) True
(b) False |
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Definition
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Term
Individuation to rational individualism tends to cut one off from conscious creativity and mysticism because:
(a) Such individuals feel safe in their socially constructed perspective of reality structured by logical, conceptual knowing
(b) Eros-order dominates Erod-chaos, which is necessary for creativity
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
The only way a person can be creative is to break from conceptual thinking because
(a) The external mind self sees itself as an autonomous being that can maintain its internal stability
(b) The external mind self sees itself as separate from nature and can exert control over nature including other people
(c) One must look to the Inner Self for guidance
(d) Both a and b are true
(e) All three a, b, and c are true |
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Definition
| (e) All three a, b, and c are true |
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Term
People tend not to look to the Inner Self for guidance because:
(a) This inward glance confronts one with the overwhelming mystery of oneself and nature
b) This inward glance produces "no knowledge" and loss of control and self-sufficiency, which can be terrifying
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
The key feature of mystical, heroic creativity is that when one takes the risk of ego destabilization by looking to the Inner Self for guidance one
(a) Destroys conceptual order
(b) Confronts the nothingness of no order thereby risking possible madness
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
The key feature of mystical, heroic creativity is that it may drive one to experience an inward vision that causes one to gain experiential faith (not belief) in the process of looking inward
(a) True
(b) False |
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Definition
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Term
The key feature of mystical, heroic creativity is that one gains experiential Faith that
(a) Propels a person to look inward again and again, each time gaining more experiential faith
(b) Is synergistic with courageous will to confront the nothingness of "no knowing"
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
Mystical, heroic creativity producing personal transformation involves choosing "no knowing" that means that one sees that
(a) A metaphorical, conceptual representation of concrete perceptions of reality is a distortion of those perceptions
(b) Logical conceptual knowledge is a distortion of metaphorical, conceptual knowing
(c) The mind self that tries to understand reality only can produce distortions
(d) Both a and b are true
(e) All three a, b, and c are true |
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Definition
| (e) All three a, b, and c are true |
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Term
The experience of reality as mysterious implies
(a) The mind self's understanding of itself is distorted
(b) The mind self's understanding of self-consciousness is distorted
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
Even though the knowledge humans create is distorted, it:
(a) Gives meaning and value to life
(b) Provides valid ways of enhancing one's material existence
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
The experience of "seeing" the mystery of creating knowledge may lead one to
(a) Acknowledge SOURCE manifesting soul that generates creativity
(b) Realize that one does not have to acknowledge SOURCE manifesting soul in that the individual human creates knowledge
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
The vague of experience of SOURCE manifesting soul occurs by
(a) The mind self subordinating itself to the Inner Self
(b) A commitment to no knowing producing the temporary experience of mind self death
(c) Enduring a temporary existential fear and anguish
(d) Both a and b are true
(e) All three a, b, and c are true |
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Definition
| (e) All three a, b, and c are true |
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Term
Enduring fear and anguish of mind self death usually involves:
(a) Faith in an ultimate SOURCE
(b) Choosing Eros-order dominating Eros-chaos
(c) Choosing Eros-chaos dominating Eros-order |
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Definition
| (a) Faith in an ultimate SOURCE |
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Term
Manichaeanism
(a) Proclaims that the principles of Good and Evil are purely psychological, mental, and abstract and active only in the human mind, heart and soul
(b) Proclaims that the principles of Good and Evil are metaphysical entities that are eternally opposed to one another. |
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Definition
| (b) Proclaims that the principles of Good and Evil are metaphysical entities that are eternally opposed to one another |
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Term
According to Manichaeanism
(a) The human soul is Good in opposition to the body that is evil
(b) The body is good but should be subordinate to the soul manifesting mind
(c) Both a and b are true |
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Definition
| (a) The human soul is Good in opposition to the body that is Evil |
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Term
One of Philo's descriptions of Logos is that Logos as God's thought is eternally generated and as such is the "first-begotten Son of the uncreated Father."
(a) True
(b) False |
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Definition
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Term
Plotinus expanded the "Great Beginning" of thesecond stage of Greek enlightenment by creating a theory of knowing:
(a) That allows for construction of diverse opinions
(b) that allows one to create an objective, mystical, philosophical theory that is thought to be absolutely true
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
Many thinkers culminating the "Christian Great Ending--Great Beginning" proclaimed that the true stories of both the Old and the New Testaments could not be understood by objective Greek philosophy, especially that of neo-Platonism
(a) True
(b) False |
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Definition
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Term
St. Augustine's new view of the soul is that
(a) The soul is a direct manifestation of divine logos, which many Christian thinkers identified as Christ
(b) The soul is Will that has some degree of freedom of choice
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
Belief that all humans are equal because each human is SOURCE that manifests individual soul is based on:
(a) Recent psychological research
(b) Faith in the authority of religious belief
(c) Philosophical proof
(d) Personal introspection |
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Definition
| (d) Personal introspection |
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Term
The legacy of St. Augustine during and after the fall of the Roman Empire was
(a) less emphasis on rational analysis and logical argumentation
(b) More emphasis on pleged community membership
(c) Obedience to divinely-sanctioned standards
(d) Both a and b are true
(e) All three a, b, and c are true |
|
Definition
| (e) All three a,b and c are true |
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Term
The legacy of St. Augustine during and after the fall of the Roman Empire was
(a) Less emphasis on rational analysis and logical argumentation
(b) More emphasis on pledged community membership
(c) Obedience to divinely-sanctioned standards
(d) Both a and b are true
(e) All three a, b, and c are true |
|
Definition
| (e) All three a, b, and c are true |
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Term
Because of Augustine's new idea of soul, most Christians from 500 to 1050 AD were very aware of having an Inner Self as a spiritual center and site of one's subjective autonomy
(a) True
(b) False |
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Definition
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Term
The idea(s) of Sufism that influenced Thomas Aquinas was/were
(a) The imminence of God in all of nature
(b) The importance of subjective insights expressed by metaphorical, conceptual thinking
(c) Subjective insights expressed by metaphorical, conceptual thinking
(c) Subjective insights came from reflection on concrete personal experiences of nature
(d) Both a and b are true
(e) All three a, b, and c are true |
|
Definition
| (e) All three a, b, and c are true |
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Term
One aspect of the core idea of Medieval enlightenment is
(a) Aquinas created a new collaboration between subjective and objective knowing
(b) Aquinas realized the primacy of subjective, concrete experiences of nature as a basis for creating true knowledge of nature
(c) Both a and b are true |
|
Definition
| (c) Both a and b are true |
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Term
One aspect of the core idea of the Medieval enlightenment is that one path toward God is subjective engagement in nature in relation to God's immanence in nature
(a) True
(b) False |
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Definition
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Term
The diversity problem generated by the Renaissance humanists sresults from the assumption
(a) The universe has no definite structure and therefore humans will create diverse explanations of it
(b) The universe has a definite structure and humans can know that structure |
|
Definition
| (b) THe universe has a definite structure and humans can know that structure |
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Term
The diversity problem generated by the Renaissance humanists results from
(a) Having to choose between two conflicting models each thought to be absolutely or approximately true
(b) Having to choose between two conflicting models where both seem to be reasonable
(c) Having to choose between two conflicting models where each is valid in some context
(d) Both a and b are true |
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Definition
| (a) Having to choose between two conflicting models each thought to be absolutely or approximately true |
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Term
The 17th century double bind that led to the Scientific Enlightenment comes from the assumptions
(a) The world is knowable by humans and humans need true knowledge in order to know how to live
(b) The world is ever changing and therefore one cannot represent it by true knowledge but humans need true knowledge in order to know how to live |
|
Definition
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Term
One aspect of the 17th century double bind generated by the Scientific Enlightenment is
(a) The world is knowable but the diversity problem makes the world or the human mind appear to be problematic or absurd
(b) The diversity problem implies that humans need a church that provides them with absolutely true dogmas that explain the world |
|
Definition
| (a) The world is knowable but the diversity problem makes the world or the human mind appear to be problematic or absurd |
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Term
Public consensus of truth:
(a) Is a characteristic of scientific thinking that distinguishes it from humanistic thinking
(b) Always involves experimental prediction
(c)Always involves either experimental prediction or falsification
(d) Refers to the prescribed procedures for reaching a consensus about the truth validity, of objective knowledge |
|
Definition
| (d) Refers to the prescribed procedures for reaching a consensus about the truth validity, of objective knowledge |
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Term
The emergence of modern science in the third enlightenment was the result of
(a) The Aquinas-Aristotelian objective knowing that sought to explain nature in terms of natural law and explain humans' central, dominant position in nature
(b) The Cathars' heresy that proclaimed that the subjective mind self viewed as spirit seeks to escape its entanglement with body viewed as anti-spirit
(c) The collaboration between the views expressed in a and b |
|
Definition
| (c) The collaboration between the views expressed in a and b |
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Term
When Copernicus formlated his heliocentric theory, he believed
(a) His model represented the organization of heavenly bodies as it really is
(b) His model was not true but only was a way to "picture" the universe as as to make calculations for describing the motion of heavenly bodies according to the Greek Ptolemaic theory easier, less complex |
|
Definition
| (b) His model was not true but only was a way to "picture" the universe as as to make calculations for describing the motion of heavenly bodies according to the Greek Ptolemaic theory easier, less complex |
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Term
Descartes' sudden, intese, feeling inspiration that empirical patterns that were subjectively recognized as similar could be represented by the totally objective, logical, conceptual formalism of mathematics
(a) Was the pursuit of knowledge of nature in accordance with the Thomistic insight that God is immanent in nature
(b) Was the pursuit of knowledge of nature in accordance with a way of realizing the goal of escaping the limitations of the material body
(c) Both a and b are true |
|
Definition
| (c) Both a and b are true |
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Term
The most common understanding of modern science generated by the Descartes-Newton revolution is that perceptions based on sensations of patterns in nature should be reduced to logical, conceptual patterns that are purified of the gross materialism of sensations
(a) True
(b) False |
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Definition
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Term
Scientific humanism
(a) Is grounded on the belief that all "legitimate" human problems can be solved by mechanistic analysis collaborating with "the scientific method"
(b) Is the positivistic defiant choice to completely suppress participatory consciousness generating true or valid knowledge
(c) Is the attitude that in principle everything in nature is knowable by means of mechanistic analysis
(d) Both a and b are true
(e) All three a b and c are true |
|
Definition
| (e) All three a, b, and c are true |
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Term
In formulating the universal law of gravity, Newton exemplifies the collaboration between Thomistic, metaphorical, analogical thinking and the Manichaean heresy
(a) True
(b) False |
|
Definition
|
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Term
Newtonian constructivism accomplishes the goal of Manichaean heresy, which is to live the life of the spirit that now is life of the mind that is totally detached from interactions with the body and the material world
(a) True
(b) False |
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Definition
|
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Term
According to the neo-Platonism exemplified by Einstein
(a) The mind self must affirm the eternal truths now expressed by scientific constructivism
(b) The mind self must reject the subjective feeling insights about becoming that emerge from concrete perceptions and affirmed by the subjective mind self
(c) Both a and b are true |
|
Definition
| (c) Both a and b are true |
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Term
According to Monod's ideology of objective knowledge (either logical positivism or mechanistic science), all objective knowing depends on a subjective choice of
(a) An ethical choice of "will to objective truth"
(b) Belief in the assumptions that any rational model must have
(c) Both a and b are true |
|
Definition
| (c) Both a and b are true |
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Term
According to Monod's ethic of objective knowledge, all modern societies are fundamentally conflicted
(a) Due to opposition between traditional narratives of value and the ethic of objective knowledge
(b) Due to people being addicted to the power and control given to them by science and to people fearing and hating science
(c) Both a and b are true |
|
Definition
| (c) Both a and b are true |
|
|
Term
Monod's ethic of knowledge
(a) Is analogous to Greek intellectualism
(b) Proposes that one should freely choose to make authentic, scientific knowledge the supreme value, the measure and basis of all other values and choices
(c) Both a and b are true |
|
Definition
| (c) Both a and b are true |
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Term
Monods ethic of knowledge claims that
(a) Only scientific constructivism is authentic knowledge
(b) Any form of narrative knowing, which by definition has the subjective aspect of metaphorical, conceptual thinking that produces ambiguities, is inauthentic knowing
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
Monod's ethic of knowing is nihilistic idealism in that
(a) It affirms the Manichaean vision of scientific knowing
(b) It is rational and resolutely ideological rather than grounded on subjective insights
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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Term
According to this course, the nihilism associated with "nihilistic humanism"
(a) Is the negation of some structures of traditional culture that prepares a society for enlightenment
(b) Is a pessimistic rejection of traditional culture that maintains a society |
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Definition
| (a) Is the negation of some structures of traditional culture that prepares a society for enlightenment |
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Term
Postmodern humanism, the second stage of the emergence of the fourth enlightenment,
(a) Rejected both the objectivity of scientific humanism and the subjectivity of avant-garde humanism
(b) Procliamed that there is no authentic knowledge, all knowing is absolutely relative
(c) Both a and b are true |
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Definition
| (c) Both a and b are true |
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