From this vantage-ground Ritschl criticizes the use of Aristotelianism and speculative philosophy in scholastic and Protestant theology.
In his Me'or t Enayim (Mantua, 1573) Dei Rossi endeavoured to investigate Jewish history in a scientific spirit, with the aid of non-Jewish authorities, and even criticizes Talmudic and traditional statements.
Epistemologically von Hartmann is a transcendental realist, who ably defends his views and acutely criticizes those of his opponents.
In this he criticizes the bishops' Report in a sympathetic spirit, but points out how intimately the symbolism of the vestments had become associated with the doctrine of the Sacrifice of the Mass, and how logical was the action of the Reformers in rejecting certain of these vestments.
This work not only criticizes and comments on the theories of Aristotle and the Peripatetics, but also deduces from them a modern philosophical system.
In the description of surgical operations the vagueness of the language seems sometimes to show that the author had not performed such himself; but in other parts, and especially in his historical introduction, he speaks with more confidence; and everywhere he compares and criticizes with learning and judgment.
In the Philosophy of the Practical, but more especially in the work entitled What is living and what is dead of the Philosophy of Hegel Croce criticizes the erroneous treatment of the opposites, and shows that on the contrary every opposition has at bottom a distinction from which it arises, and that therefore the true unity is unity-distinction, which is development and, as such, opposition that is continuously surpassed and continually re-appearing to be again surpassed.
The third book, De Falsa Sapientia, describes and criticizes the various systems of prevalent philosophy.
He criticizes Harnack's theory that there existed in the East, that is, in Asia Minor, or in Asia Minor and Syria as far back as the beginning of the 2nd century, a Christological instruction (uiOmua) organically related to the second article of the Roman Creed, and formulas which taught that the " One God " was " Creator of heaven and earth," and referred to the holy prophetic spirit, and lasted on till they influenced the course of creed-development in the 4th century.
He criticizes sharply (pp. 173 sqq., 233 sqq.) former methods of interpretation, and with the ardour of a discoverer of a new truth seeks to establish its currency throughout the entire field of apocalyptic. To such an extreme does he carry his theory that he denies obvious references to historical personages in the Apocalypse, when these are clothed in apocalyptic language.
He quotes and criticizes Hecataeus, the best of the prose writers who had preceded him, and makes numerous allusions to other authors of the same class.
3) criticizes his writings as characterized by pomposity of style and an extravagant use of poetical epithets and compounds and far-fetched metaphors.
Clarke, include General Metaphysics (1890), by John Rickaby, who effectively criticizes Hegel by precise distinctions, which, though scholastic, did not deserve to be forgotten.
Gibbon speaks of his learning as "immense," and says that his "skill in employing facts is equal to his learning," although he severely criticizes his method and style.
Horace (Epistles, ii.) criticizes his old schoolmaster and describes him as plagosus (a flogger), and Orbilius has become proverbial as a disciplinarian pedagogue.
Although a warmly patriotic Roman, he does full justice to the merits of the barbarian enemies of the empire, particularly the Ostrogoths; although the subject of a despotic prince, he criticizes the civil and military administration of Justinian and his dealings with foreign peoples with a freedom which gives a favourable impression of the tolerance of the emperor.
Cotta criticizes the views of Balbus.
Hermes himself was very largely under the influence of the Kantian and Fichtean ideas, and though in the philosophical portion of his Einleitung he criticizes both these thinkers severely, rejects their doctrine of the moral law as the sole guarantee for the existence of God, and condemns their restricted view of the possibility and nature of revelation, enough remained of purely speculative material to render his system obnoxious to his church.
As thus the restless reason tests the emotions of the soul, criticizes the traditions to which they cling, rejects the ancient dogmas in which they have been defined, the Church slowly participates in the process: silently this position and that are forsaken, legends and beliefs once of prime importance are forgotten, or when forced into controversy many ways are found by which the old and the new are reconciled: the sharpness of distinctions can be rubbed off, expressions may be softened, definitions can be modified and half-way resting-places afforded, until the momentous transition has been made and the continuity of tradition is maintained.
5) Aristotle quotes the statement that Thales attributed to water a divine intelligence, and criticizes it as an inference from later speculations.
Briefly summarized, this letter approves of a tariff for revenue with incidental protection, whereas the annual message of the 2nd of December 1845 criticizes the whole theory of protection and urges the adoption of a revenue tariff just sufficient to meet the needs of the government conducted on an economical basis.
Cudworth criticizes two main forms of materialistic atheism, the atomic, adopted by Democritus, Epicurus and Hobbes; and the hylozoic, attributed to Strato, which explains everything by the supposition of an inward self-organizing life in matter.
Wood (Studies in St Paul's Epistle to the Galatians, 1887) criticizes Lightfoot.
Smith had already dealt with this question; Ricardo develops and criticizes his results.
3 He praises Philetas, the veteran poet of Cos, and criticizes " the fledgelings of the Muse, who cackle against the Chian bard and find their labour lost."
Harnack criticizes the doctrinal development.
He no doubt criticizes Plato's account of the nature of pleasure, arguing that we cannot properly conceive pleasure either as a " process " or as " replenishment " - the last term, he truly says, denotes a material rather than a psychical fact.
William of Auvergne is the first Schoolman who criticizes the doctrines of Averroes, not, however, by name.
Kant's essay, with some fallacious explanations and divisions, criticizes acutely the arguments of the Leibnitzians, and concludes with an attempt to show that both modes of expression are correct when correctly limited and interpreted.