MacTaggart (Studies in Hegelian Dialectic) contends that direct contradiction is confined to the elementary portions of Hegel's Logic: but he does not deny its existence there, though his interpretation, could one accept it, softens the paradox.
European climate contends against the Asiatic, and where a struggle is carried on between the forest and the steppe.
Again, although some may have desired a self-contained community opposed to the heathen neighbours of Jerusalem, the story of Jonah implicitly contends against the attempt of Judaism to close its doors.
From its origin in Descartes and onwards through Locke and Berkeley, modern philosophy carried with it, Reid contends, the germ of scepticism.
3 St Thomas, on the contrary, contends that " heretics and persons cut off from the church " (Summ.
102) is doubtful, but contends that it was certainly a tree-fruit.
Gerbert proceeds to argue that the church councils admitted the right of metropolitan synods to depose unworthy bishops, but contends that, even if an appeal to Rome were necessary, that appeal had been made a year before without effect.
Far firmer is the tone of his later letter to the same archbishop, where he contends from historical evidence that the papal judgment is not infallible, and encourages his brother prelate not to fear excommunication in a righteous cause, for it is not in the power even of the successor of Peter "to separate an innocent priest from the love of Christ."
Powell contends that in a proper sense none of the Indian tribes was nomadic, but that, governed by water-supply, bad seasons and superstition (and discomfort from vermin must be added), even the Pueblo tribes often tore down and rebuilt their domiciles.
Trans., 1860) Ullmann explains that Christianity is independent of the orthodox formulas, and contends that a distinction should be made between faith and dogmatics.
He contends that the task of his age was to struggle against the Catholic principle which had infected Protestant theology and the church.
(b) He contends that, when matter ascends to the evolution of organic life, the unconscious has a power, over and above its atomic volitions, of introducing a new element, and that in consequence the facts of variation, selection and inheritance, pointed out by Darwin, are merely means which the unconscious uses for its own ends in morphological development.
He admits, indeed, Kant's hypothesis that by inner sense we are conscious only of mental states, but he contends that this very consciousness is a knowledge of a thing in itself.
Moreover, he contends that we can neither have idea without feeling and will, nor will without idea and feeling; that idea alone wants activity, and will alone wants content; that will is ideating and activity (vorstellende Thatigkeit), which always includes motives and ends and consequently ideas.
Even Gautier, while he contends that chivalry did much to refine morality, is compelled to admit the prevailing immorality to which medieval romances testify, and the extraordinary free behaviour of the unmarried ladies.
4 Moreover, Sir Harris Nicolas contends that the order had no loftier immediate origin than a joust or tournament.
The true evidence for what is essential in Christianity, he contends, is its adaptation to the wants of human nature; hence the religious spirit is undisturbed by the speculations of the boldest thinkers.
134, in which he contends that it is most probable that the "vinber" of the sagas were not "grapes," but "wineberries," also known as the mountain or rock cranberries.
In his work on the doctrine of the Divinity of Christ (Die Lehre von der Gottheit Christi, 1881) he follows the method of Ritschl, and contends that the deity of Christ ought to be understood as the expression of the experience of the Christian community.
Ii., entitled " The Relation of the Paschal Chronicle to Malalas," challenges Professor Carriere's arguments, and contends that the History of Moses is a late 5th-century work, much interpolated in the immediately succeeding centuries.
He skilfully contends that Christians who worship the self-existent God cannot justly be called less religious than those who worship subordinate deities, and concludes by vindicating the Godhead of Christ.
The most important of these are a work On Fate, in which he argues against the Stoic doctrine of necessity; and one On the Soul, in which he contends that the undeveloped reason in man is material (vas 5XeKOr) and inseparable from the body.
Thus in the pro Caecina he alleges judicial corruption against a witness, Falcula, while in the pro Cluentio he contends that the offence was not proved (Caec. 28, Clu.
In the pro Cluentio, 111, he contends that nothing is easier than for a new man to rise at Rome.
Baur contends that St Paul was opposed in Corinth by a Jewish-Christian party which wished to set up its own form of Christian religion instead of his universal Christianity.
In this he contends that only the Epistles to the Galatians, Corinthians and Romans are genuinely Pauline, and that the Paul of Acts is a different person from the Paul of these genuine Epistles, the author being a Paulinist who, with an eye to the different parties in the Church, is at pains to represent Peter as far as possible as a Paulinist and Paul as far as possible as a Petrinist.
In order to establish his sixth proposition, Clarke contends that time and space, eternity and immensity, are not substances, but attributes - the attributes of a self-existent being.
Wimmer, in his great work Die Runenschrift (Berlin, 1887), contends that the resemblance, though striking, is superficial.
It is very unlikely that a people borrowing an alphabet which was uniformly written from left to right should have used it in order to write from right to left, or (30uvrp04riOOP. Hence Hempl contends 3 that Wimmer's view must be discarded, and that the runes were derived about 600 B.C. from a western Greek alphabet which closely resembled the Formello alphabet (one of the ancient Chalcidian abecedaria) and the Sabellic and North Etruscan alphabets.
Hempl, on the other hand, contends that the sound-shifting had already taken place, and, arguing that several of the symbols have changed places (e.g.
Taylor contends that the alphabet is Iranian in origin, but the circum.
P. 314 if.), following Weber, argues that it comes from the Sabaeans who were carrying on trade with India as early as 1000 B.C. Even if the alphabet had not reached India till the 6th century B.C., there would be time, he contends, for the peculiarities of the Indian form of it to develop before the period when records begin.
But he rejects Taylor's derivation of this alphabet from the Sabaean script, and contends that it is borrowed from the North Semitic. To the pedantry of the Hindu he attributes its main characteristics, viz.
P. 57 n.), belongs even to the most ancient MSS., and to the Asoka inscriptions of the 3rd century B.C. When these specially Indian features have been allowed for, Baler contends that the symbols borrowed from the Semitic alphabet can be carried back to the forms of the Phoenician and Moabite alphabets.
2 imply, as Halmel contends (Ober rOm.
The later Parsee tradition contends that Alexander burned the sacred books of Zoroaster, the Avesta, and that only a few fragments were saved and afterwards reconstructed by the Arsacids and Sassanids.
Edwards contends that the connexion between cause and effect here is as "sure and perfect " as in the realm of physical nature and constitutes a " moral necessity."
Millar contends that till the confirming charter of James VI.
Paul Natorp 1 contends that OEoXoyia in Plato 's Republic refers wholly to the control of myths.
He now only contends that " virtue deserves to be chosen for its own sake, and vice to be avoided, though a man was sure for his own particular neither to gain nor lose anything by the practice of either."
Nestle (Septuaginta Studien III.) contends that the text of A and T is derived from the Apost.
For while he maintains constantly his favourite maxim "that there is nothing in the intellect which has not been in the senses" (nihil in intellectu quod non pries fuerit in sensu), while he contends that the imaginative faculty (phantasia) is the counterpart of sense - that, as it has to do with material images, it is itself, like sense, material, and essentially the same both in men and brutes; he at the same time admits that the intellect, which he affirms to be immaterial and immortal - the most characteristic distinction of humanity - attains notions and truths of which no effort of sensation or imagination can give us the slightest apprehension (Op. ii..383).