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Practice and Dogma Practice and Dogma by Danko GrlićPraxis No. 1. 1965 Practice and Dogma "Practice" is a term which in a colloquial sense is very widely and very
remains vital and immediate, since it relies on personal encounter and not on dogma. Essentially, sincere practice is itself the teacher. Zen Buddhism, which is most
are characterized by the same values of non-violence, lack of dogma, tolerance of differences, and, usually, by the practice of meditation. MEDITATION Meditation
the right to decide whether to subscribe to this particular belief or to that particular practice." Dogma in Reconstructionist Judaism Reconstructionist Judaism is
a very unique sense of tradition. Voodoo has no formal dogma, no specific organization, and no written text. There is no right or wrong way to practice Voodoo. Because
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Practice and Dogma by Danko GrlićPraxis No. 1. 1965
Practice and Dogma
“Practice” is a term which in a colloquial sense is very widely and very
variously used. When we speak of a doctor’s “practice,” we have in mind a very
definite pursuit within a limited period of time; when describing a businessman
as “practical,” we think of him as being able, resourceful and shrewd; when
pointing out the value of our socialist “practice,” we emphasize historical
experience and assess developments which have taken place throughout a whole
country, even a whole system. When arguing for a general cession of abstract
theorizing and a commencement of “practical” action, we mean all concrete acts
in the sphere of sensuous material reality, as opposed to those in the sphere of
theory.
It would appear that the last, “most abstract,” most general, and, therefore,
probably, most philosophical” distinction, has somehow become crucial in certain
theses of contemporary philosophical thought.
Indeed it is just the determination of the relationship to theory that is basic
to many arguments about the meaning and purport of the idea of practice. Thus,
the related terms “theory and practice” are often taken as being fundamental,
even when attempts are made to characterize practice, from a Marxist position,
as a wider, more comprehensive notion into which theory can be subsumed, when
the fact that theory is immanent in practice is considered to be the specific of
human practice. Consequently, human practice — from this paint of view — is
always theoretical, and human theory is inconceivable without certain
“practical” repercussions, if it really is a “serious” theory, i. e. a thought
tending towards realization, and if it is expressed within co-ordinates of a
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