theistical

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the·ism

 (thē′ĭz′əm)
n.
Belief in the existence of a god or gods, especially belief in a personal God as creator and ruler of the world.

the′ist n.
the·is′tic, the·is′ti·cal adj.
the·is′ti·cal·ly adv.
ThesaurusAntonymsRelated WordsSynonymsLegend:
Adj.1.theistical - of or relating to theism
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References in periodicals archive ?
Bewaji seems convinced that the essence of morality in indigenous Yoruba thought is not theistically deferred (religious) but one that reflects the practical nuances of right and wrong conduct (Ibid: 401).
would think of Richard Kearney's work on anatheism, or of, say, Buddhist practices of contemplation in which the object of contemplation is not understood theistically.
This makes natural law theistically unacceptable; indeed, "standard natural law theory seems on its face to be at odds with theism" (p.
Religious freedom cannot be only about god (or about theistically understood religions), since atheists can have obligations and convictions that are equally imperative (e.
Dropping naturalistic vocabulary and stating things theistically, design inferences distinguish between God's ordinary providential activity (maintaining natural regularities) and certain extraordinary providential activity (discrete injection of complex specified information).
If the physical world, that is, all that exists in and around us, is conceived theistically, then we immediately encounter two fundamental questions: the raison d'etre of its creation and our relationship with it.
The two are connected in the sense that they, like raja yoga and jnana yoga, enact the strict exercise of discipline and control over one's inclinations, desires, and selfish interest in order to identify with that larger and deeper Spirit identified as Brahman--but expressed theistically as God, Isvara, or Krishna.
Even something as theistically charged as prayer can be presumed to operate according to "change mechanisms" that consider God's possible involvement to be irrelevant (e.
The theistically engaged pursuit of philosophical understanding requires a cultural institution in which such enquiry can be carried out, and the university was created for that purpose, emerging first in Islam, next in Byzantium, and finally in Western Europe.
The first section briefly revisits three options concerning the relationship between human and divine agency available to theistically minded philosophers in the medieval and early modern eras.
The significance of the wellknown 'back-and-forth' character of the dialogue has often enough been advanced to show that Plato did not intend the cosmology as a literal cosmogony, but it might also reasonably be taken to represent Plato's attempt to modify theistically Empedocles' materialistic evolutionary cosmogony: Trepanier, for instance, has recently argued that Empedocles B17 presents not a series of 'false starts' but instead a significant correlation between world-growth and poem-growth.
David Hoffman, whom we have already discussed (169) and who recommended in the preface of his Legal Outlines that students read his work as an introduction to the Commentaries of Blackstone and Kent, (170) was another legal systematizer whose first organizing principle was a theistically grounded theory of natural law.