Sentences with phrase «in the ordinary language of»

In the ordinary language of educated people logos might mean speech, narrative, pronouncement, report, teaching, call, sense.

Not exact matches

For Schickel, that conservative language is found in the ordinary, everyday realities, a reflection of his belief that «the sacramental life of the Church is a recapitulation of the daily rituals of eating and drinking, working and resting, gathering and dispersing.»

The committee boasts that it has emulated both the biblical authors and the translators of the King James Version in employing «the language and idiom of ordinary people.»

There are many ways in which such language can be given an orthodox construction: If, for example, you take your definition of «justice» from a law textbook (Aquinas likes the Roman jurist Ulpian) or from ordinary political usage, then there's no problem in saying God's mercy surpasses that.

In our ordinary language, justice is applicable to the relations among persons and the societies made up of persons.

In ordinary language when we speak of man's aim in life or in a particular act, we sometimes mean a pure possibility he strives to actualizIn ordinary language when we speak of man's aim in life or in a particular act, we sometimes mean a pure possibility he strives to actualizin life or in a particular act, we sometimes mean a pure possibility he strives to actualizin a particular act, we sometimes mean a pure possibility he strives to actualize.

Thus, alongside the lofty and otherworldly flights of Indian mysticism, stands the Zen emphasis upon «nothing special» and «everyday - mindedness» and «just being ordinary,» as in Yun - men's spiritual path described as «pulling a plough in the morning, and carrying a rake home in the evening,» or in Pao - fu's response to the question, «What is the language of the Buddha?»

Because of God's transcendence it would be mythological to refer to God's action in terms appropriate only to objects available, in principle at least, to ordinary sense perception.13 This especially means that one can not speak of God in terms of the categories of time and space; 14 i.e., whatever is predicated of God can not apply only to some particular time and space, but must apply equally to all times and spaces.15 Thus the implication of Ogden's criterion for non-mythological language about God corresponds to his statement of several years ago, that «there is not the slightest evidence that God has acted in Christ in any way different from the way in which he primordially acts in every other event.

Thus perhaps we should conclude that Whitehead uses «perception» in an extended sense, like many other terms he appropriates from ordinary language, such that one need not be conscious to have perceptions in the mode of CE.

Searle would respond by saying that this contradicts the ordinary language meaning of «knowing a language,» but nevertheless, the point here is one about the type of knowledge in the person operating the Box.

The theologian must strive to duplicate the teachings of Scripture even if the latter is written in ordinary language and the theologians own essays are written in a more academic mode.

It is not possible simply to collate hesed and agape into a single understanding, even though they are closely interrelated — and even though the New Testament language of agape clearly owes more to the meanings of love in the Old Testament than to the ordinary meanings of the word in the Hellenistic environment.

The terminology of ordinary language is stretched somewhat in intelligible ways for the sake of metaphysical generalization.

For Whitehead, religious language is a legitimate mode of discourse precisely because it points to the metaphysical background implicit in ordinary speech and experience.

There he develops a distinction between ordinary language («It was very cold») and two other kinds of language, each of which transforms ordinary language in the interest of certain purposes.

Scientific language («The temperature was -5 degrees Fahrenheit») seeks language that has a certain kind of precision lacking in our ordinary speech — a precision that we can quantify and test, that can be used to settle disputes about how cold it actually is.

Two years of work at a university in western Canada, where I studied with Wittgensteinian defenders of «ordinary language» as well as with Trotskyites and non-Marxist socialists, provided the necessary distance in terms of both ideologies and miles.

Consequently, many of us spent the next decade working through an answer to the question of the meaning of religious language in terms of ordinary experience, in terms of a «revision» or «re-presentation» of the Christian tradition «intelligible to modern minds,» and worked on formulating an appropriate and strong political theology.

These diverse traits are susceptible to an analogical generalization which contributes to establishing the meaning of the words «witness» and «testimony» in ordinary language.

What separates this new meaning of testimony from all its uses in ordinary language is that the testimony does not belong to the witness.

The theological work which will be most useful in the years ahead will be that which works out its motifs in correlation with the whole range of the biological, behavioral, and social sciences, and does so in language which has the widest possible touch with ordinary modes of speech common to all educated persons.

Making the Bible available in all Protestant parish churches in the language of the people increased the desire of ordinary people to become literate so that they could read it for themselves.

We shall see enough of the religious melancholy in a future lecture; but melancholy, according to our ordinary use of language, forfeits all title to be called religious when, in Marcus Aurelius's racy words, the sufferer simply lies kicking and screaming after the fashion of a sacrificed pig.

Because it is education that must proceed indirectly by way of the examination of texts and practices whose study is believed to lead to understanding God and all else in relation to God, and because those texts and practices employ ordinary languages belonging to widely shared cultures and do themselves have cultural locations, such education is inescapably a public undertaking, understandable to anyone who understands the relevant languages and cultures.

An oxymoron is a locution that produces an effect by means of what in ordinary language is a self - contradiction.

It «is no mere extension of ordinary language,» but by its specialized function in a subordinate role intends to be «illuminative of common - sense assertions as a whole.»

It understands only if the simple actions are grouped successively back towards a higher level language, so that groups of simple actions or instructions may have an intuitive understanding that can be expressed in ordinary language.

An Emergent definition of relevance, modulated by resistance, might run something like this; relevance means listening before speaking; relevance means interpreting the culture to itself by noting the ways in which certain cultural productions gesture toward a transcendent grace and beauty; relevance means being ready to give an account for the hope that we have and being in places where someone might actually ask; relevance means believing that we might learn something from those who are most unlike us; relevance means not so much translating the churches language to the culture as translating the culture's language back to the church; relevance means making theological sense of the depth that people discover in the oddest places of ordinary living and then using that experience to draw them to the source of that depth (Augustine seems to imply such a move in his reflections on beauty and transience in his Confessions).

It does not designate one of the literary genres discussed in the first part of my presentation, but rather the totality of these genres inasmuch as they exercise a referential function that differs from the descriptive referential function of ordinary language and above all of scientific discourse.

Notice, however, that while my» analysis of causal efficacy certainly requires the real being - here of the past entities, it does not require that they be active in any sense of «active» either in ordinary language or in Whitehead's metaphysics.

It is unclear to me, however, why an entity that has the influence that God has at the level of creativity - characterization could never be said to have the capacity to coerce another entity Sureh; through granting and withholding novel forms, through organizing the network of inclusion and exclusion of past characteristics in the provision of the new entity» with its actual world, and through shaping the very purposes of the new entity; God can sometimes act in ways that in ordinary language we would consider to be coercive.36 But these considerations do not stem from any of my revisions.

Here in the midst of language about the holiness of God and the wonder of his kingdom is the prayer for bread — one of man's ordinary needs.

Now in the case of God, it appears that there are two sorts of causally significant feeling - aspect, the noncategorial and the categorial, and two sorts of resultant disposition, which can be termed «emergent habits» and (with apologies to ordinary language) «eternal habits,» respectively.

A route of such occasions is in Whitehead's language an «enduring object,» and the ordinary physical objects of the world are built up of such enduring objects.

Their argument is that, to put it in Lincoln's language, «if the policy of the government upon vital questions affecting the whole people is to be irrevocably fixed by decisions of the Supreme Court, the instant they are made in ordinary litigation between parties in personal actions, the people will have ceased to be their own rulers, having to that extent practically resigned their government into the hands of that eminent tribunal.»

In its extreme form this ethos can tend to alienate the common life and familiar language of a theological school from the ordinary language and patterns of common life of the churches, giving rise to complaints that theological schooling is «irrelevant» to the «real life» of actual congregations.

Because the ordinary Spaniards of that period of time were mostly illiterate and came from the medieval world which was so rich in imagery and the native world of the Americas communicated mainly through an image - language, it was much more at the level of the image - word than of the alphabetic spoken word that the new synthesis of Iberian Catholicism and the native religions took place and continues to take place today.

In autobiographies, finally, intermediary theology has a source for understanding how language and belief move into a life, how a life can itself be a parable, a deformation of ordinary existence by its placement in an extraordinary contexIn autobiographies, finally, intermediary theology has a source for understanding how language and belief move into a life, how a life can itself be a parable, a deformation of ordinary existence by its placement in an extraordinary contexin an extraordinary context.

What is needed by the ordinary student, it seems to the writer, is a single volume which will provide an adequate, if not an exhaustive, discussion of the great sacred literatures in non-technical language, so that he may better understand and appreciate what the anthologies so generously provide him.

For the reductionist can always argue that, while it may be good heuristics to develop concepts peculiarly fitted to each of the rungs (if they are not already available in ordinary language), these will be necessarily anthropomorphic and their sole function in the scientific enterprise is to invite reduction.

Genocide as a crime has two basic components: the mens rea and the actus reus, which in ordinary language is the mental and physical components of the crime.

It is helpful to understand that a lot of language contained in statutes do not create private law obligations (i.e. things that you could sue another private individual over) or generally applicable public law obligations (e.g. crimes and tax laws applicable to ordinary individuals).

Either he is economically illiterate (possible, but unlikely) or he is adding to the Coalition Government's woes by using confusing language which makes it even harder for ordinary voters either to understand the scale of the problem, or the likely sacrifices to come in order to tackle it.

We think that Miller's «ordinary military equipment» language must be read in tandem with what comes after:» [O] rdinarily when called for [militia] service [able - bodied] men were expected to appear bearing arms supplied by themselves and of the kind in common use at the time.»

In her speech, she compared the ordinary people who campaigned for the Welsh language at times when it had not been fashionable to do so as civil rights activists «in the mould of Mrs Rosa Parks»In her speech, she compared the ordinary people who campaigned for the Welsh language at times when it had not been fashionable to do so as civil rights activists «in the mould of Mrs Rosa Parks»in the mould of Mrs Rosa Parks».

Citizen Action of New York's Karen Scharff agreed, saying his new language» is very much tied into his call for ending the inequality gap and raising the minimum wage... Public funding of elections is not only a way to end corruption but to give ordinary New Yorkers a voice in our elections.»

Land of the Golden Stool expressed in the language, passage rites, festivals, cuisine and ordinary...

These are household appliances (systems) to which the user describes in ordinary language the problem that he / she wants to solve (such as «making bread,» «removing a stain from a pair of trousers,» etc. depending on the type of household appliance); the system analyses the problem that needs to be solved and searches the database to see whether there is a solution (recipe) for the problem described by the user.

Mike Green, a leading expert in string theory, one of the most abstract theories in particle physics, believes it is impossible to communicate advances in his field in ordinary language.

While Sanskrit language, mandalas, and prayer mudras might be so common in our lives that we don't perceive them as anything out of the ordinary, we need to be mindful of the fact that it is practically guaranteed that school community members, including parents, will have experiences that are different from ours.