Sentence examples for discursive reasoning from inspiring English sources

Humans at their highest are intellects, or souls perfectly conformed to Intellect; they become aware of their intellectual nature when, passing not only beyond sense perception but beyond the discursive reasoning characteristic of the life of Soul, they immediately grasp eternal realities.

Marchia discusses such controversial issues as whether angels and the rational soul are composed of both matter and form, the immortality of the soul, and the nature and the object of the intellect and will, as well as the functionality of the angelic intellect whether angels understand through discursive reasoning, and how they can speak with each other.

Such doubting, discursive reasoning and succession of thought prove that all thought is tied to the body since duration and successive extension are nothing but the local movements of the body (OPD 7: 299).

(It will become clear that in this context, intuition is a sui generis state, which, on the epistemological scale, falls between the discursive reasoning of very bright individuals and the gift of prophecy).

But in contrast to some of the best-known twentieth century Jewish philosophers, Leibowitz insists that the only reliable tool that we can use in order to investigate the meaning of faith is discursive reasoning.

The Islamic world at the time was so large, and the intellectual milieu so rich and diverse, that no single book could put an end to its philosophy and discursive reasoning.

And by means of these Ideal-Forms, by which the Soul wields single lordship over the Animate, we have Discursive-Reasoning, Sense-Knowledge and Intellection.

Thus assuredly Sense-Perception, Discursive-Reasoning; and all our ordinary mentation are foreign to the Soul: for sensation is a receiving- whether of an Ideal-Form or of an impassive body- and reasoning and all ordinary mental action deal with sensation.

This standpoint, as mentioned in the foregoing, relies on the discursive mode of reasoning to understand reality, while presupposing an ego-consciousness as the standard referential point.

This opening up simultaneously accompanies, as mentioned in the foregoing, a de-substantialization and de-ontologization of things of experience, because there is no act of the ego that substantializes and ontologizes them; substantialization and ontologization both arise as a consequene of an anthropomorphic activity that is intricately tied to the discursive mode of reasoning.

In other words, Zen does not understand time and space by imposing a formal category on them, by presupposing in advance a form-matter distinction, which indicates an operation of the discursive mode of reasoning by appealing to the either-or, dualistic, and ego-logical epistemological structure.