By contrast, if preferences are understood rather as mental attitudes, i.e., considered judgments about whether an option is better or more desirable than another, then the doubts about Completeness alluded to above are pertinent (for further discussion, see Mandler 2001).
Perhaps the most important question about the influence of the life on the work is how much Nietzsche's ideas may be understood — rather like Freud's — as a response not only to the universal condition but to the specific, extraordinarily repressed conditions of his era.
Indeed, Kumārila's philosophically sophisticated efforts thus to detach characteristically Vedic claims from any finite human perspective can be understood as rather insidious.
According to Ettinger, "What they seized upon was the idea that the modern state is conditioned by a complex array of forces that must be understood holistically, rather than as discrete variables with clear causal effects".
However, Furley concedes that Plutarch at least understands the earliest atomists to be committed to the view that all combinations of atoms, as much as sensible qualities, should be understood as conventional rather than real (Furley 1993 pp. 76 7n7).
In one sense, this hermeneutic serves Leibowitz well, allowing him to bypass textual objections to his anti-providential reading of the Torah by claiming that the apparent references to God's role in nature or history are no longer to be understood factually, but rather as expressing something about the nature of our obligation to God.
Such forms are there without their matter this was another of the "causes" of particular entities and so perception had to be understood as a rather mysterious transfer of the object's form to the perceiver's soul.
Moreover, consistent with her conviction that many of the central issues of philosophy turn on phenomena that are properly to be understood as objective rather than intrinsic, she tends to assign a broader role to epistemology than to metaphysics.
They propose that these rights should be understood as "stewardship" rather than ownership and that cultural property claims "are often better explained and justified through a stewardship model" (Carpenter et al. 2009).
