Sentences with phrase «modes of thought as»

Whitehead's refusal to accept imperial ruler as a metaphor for God found expression in Modes of Thought as well.

«Well aware that the opinions and belief of men depend not on their own will, but follow involuntarily the evidence proposed to their minds; that Almighty God hath created the mind free, and manifested his supreme will that free it shall remain by making it altogether insusceptible of restraint; that all attempts to influence it by temporal punishments, or burthens, or by civil incapacitations, tend only to beget habits of hypocrisy and meanness, and are a departure from the plan of the holy author of our religion, who being lord both of body and mind, yet chose not to propagate it by coercions on either, as was in his Almighty power to do, but to extend it by its influence on reason alone; that the impious presumption of legislators and rulers, civil as well as ecclesiastical, who, being themselves but fallible and uninspired men, have assumed dominion over the faith of others, setting up their own opinions and modes of thinking as the only true and infallible, and as such endeavoring to impose them on others, hath established and maintained false religions over the greatest part of the world and through all time.»

Not exact matches

As an Indian - born immigrant and tech entrepreneur myself, I have first - hand experience of some modes of thinking that, frankly, shocked me and rocked my belief in the Valley's story of its own openness.

This requires revising certain modes of thinking, such as taking sides in a conflict.

As people age, they tend to get stuck in traditional modes of operation and thinking.

Like I mentioned earlier, it's not perfect by any means — the controllers lack headphone jacks, and I've avoided using the Switch in tabletop mode because of its flimsy kickstand and bottom - facing USB port — but I'm guessing Nintendo will release new - and - improved hardware in a couple of years, as the company has done in the past (think: Game Boy Advance, Nintendo DS).

I do not use it as much as the Times does, and I think it should not be used in a way that precludes the conversation and persuasion that should be, but is not, the ordinary mode of public discourse.

While introducing his project of comparing Whitehead and Heidegger on time, Mason suggests that the paucity of previous efforts is «a function of the assumption that their modes of philosophizing are so different as to render the thought of the one completely irrelevant to that of the other» (p. 83).

When this mode of thought is really internalized, it should be possible to recognize the four dimensional past as the locus of the reality of past events.

That was a very interesting read many comments caught my attention I've recently been diagnosed with Bipolar I have hallucinations and hear voices in my ear's when I hallucinate it's likes they are trying to get me thousands of them I can only describe them as dark shadows and they are trying to get me just as they are about to get me a brilliant white light surrounds me and there's three entities humanly shaped but like this brilliant white light they are also glowing this brilliant whiteness I can't understand what they are saying the only way I can explain it is emotions comfort joy love is what I feel emanating from these entities the voices I hear aren't evil telling me to do bad things to people when I get put into a mode of fear I live in a rough area of Scotland and everytime I've got into a fight something possesses me I know this for a fact as I can't control myself I'm an observer watching my family / Friends say I change they say my eyes change and I look evil I personally do think possibly through my own personal experience I» am possessed as I act out of character I've lost interest in many things I've recently I decided it's time for change I've lost my faith I've been trying to connect with God and feel his love which I used to feel the presence of the holy spirit everytime I try connect I get a feeling of abandonment I just think if I am possessed could these entities stop me connecting with «God» I can say from my heart of hearts «JESUS CHRIST HAS COME IN THE FLESH» I think it's more to do with the persons own personal fears which I have noticed my fears have changed if I had to be truthfully with myself I fear God which I know I'm not supposed to just I can't explain it I guess if you ever need a test subject I'm up for the challenge like I said I'm on journey to find myself and my travels have brought me hear I'm going to hang around for a wee while there's lots of good information to be plundered loll

They might be described as the feudal underlords of the personality, of which Whitehead speaks in Modes of Thought: «Finally, the overlord tends to relapse into the conventionality of routine imposed upon the subordinate governors, such as the heart.

Again, we may notice that the model used to picture God in much popular religious talk, and in some theological talk too, was borrowed, as Whitehead noted in his Modes of Thought (Free Press, 1968, p. 49), from «the characteristics of the touchy, vain, imperious tyrants who ruled the empires of the world.»

Is not this whole mode of thought simply part of the evil legacy from deism, in which God was conceived as being absent from his world, and in which therefore he must be thought to «intrude» into his world, to «intervene» in it, whenever he would act in any distinctive and particular way?

Now the distinctions between «superior to actuality» and «superior even to possibility,» or between «superior to other possible individuals» and to «other possible states of oneself» (as an individual identical in spite of changes or alternate possible states), or again, between «superior in all,» «in some,» or «in no» respects of value — these distinctions are urged upon us by universal experience and common - sense modes of thought.

But a second mode of revolutionary thinking also found a foundational presence in Whitehead's «exercise» in «imaginative thought,» 2 namely, the emphasis on relations as internal to and constitutive of all that becomes and is, including the very reality of God.

It is a disciplined mode of thinking that works, as the older generations used to say, with the «body of divinity.»

Although the mode of thinking here is radically different from that of modern metaphysics, by following the lead of the new physics, it converges toward the latter in countering the positivism and the practically oriented modernism following from Darwinian evolution, with its stress upon «environmentalism» and «functionalism» as modes of adaptation within a secularized immediacy, an immediacy shorn of depth and ultimacy.

So, Oscar Wilde wrote: But in a manner not yet understood of the world he regarded sin and suffering as being in themselves beautiful holy things and modes of perfection», did he!!!! ----- The apostle Paul wrote:::» Futhermore, since they did not think it worthwhile to retain the knowledge of God, he gave them over to a depraved mind, to do what ought not be done.»

Now the shift in mode of thought and sensibilities which has marked our recent thinking as a post-Darwinian era has to do chiefly with the reconception of this preoccupation with immediacies.

To cite but one example, in Modes of Thought Whitehead says, in respect to occasions of human experience, that «there is a dual aspect to the relationship of an occasion of experience as one relatum and the experienced world as another relatum.

Nevertheless, influenced by more atomistic modes of thinking inherited from the Greeks, many Christians came to think of the self as a soul isolated from the body and cut off from the world by the boundaries of the skin, an immortal substance in a perishable body.

One of the difficulties encountered by many young Filipinos who had been trained in Western classical philosophy (which until recently was practically the only kind of philosophical training that was available in the Philippines) was the inadequacy of such a mode of thinking to articulate fully our experience as an Asian people.

Personhood is God's mode of existence, and since God's mode of existence, in Hartshorne's view, encompasses all possible and actual modes of existence, 19 one would think that this commitment fairly well establishes Hartshorne as a personalist, at least in his metaphysics.

«Speech in its embryonic stages as exemplified in animal and human behavior,» he says in Modes of Thought, «varies between emotional expression and signaling» (MT 52).

I thus conclude, within the oversimplification which is excusable for this kind of capsule argument, that apologetics or evangelism should not be thought of as constituting a distinctive mode of theological discourse for which we would need a specific definition of the place of the Bible.

Whitehead thinks of perception in the mode of presentational immediacy as the presentation of clear, obvious sensory data, such as vision most strikingly affords, and which are the basis for the Humean notion of impressions.

To underpin this realistic interpretation, one may refer to Whitehead's magnum opus, Process and Reality, where, on several occasions, he explicitly objects to a Kantian epistemology, presenting his philosophy of organism as a return to a pre-Kantian mode of thought.22

But they appear to think that just this range of modes of existence is that within which man as man has always operated.

If we follow the patterns of thought set forth in the Bible, it must be seen as a presence in the mode of promise and not an exhaustive presence that leaves no room for further manifestations of an incalculable future.

Therein lies concealed a revolution in man's view of the world: the undivided sway of thinking in terms of substance is ended; relation is discovered as an equally valid primordial mode of reality.»

Perhaps I could say now in retrospect that my being drawn to the study and development of a process mode of thinking may also have been related to an unconscious awareness that it offered me not only a more viable theological and philosophical framework than any other, but also an opportunity to integrate my identity as a woman within a religious framework.

Morgenthau: «The great overriding issue that we must face in our government and that other governments must face as well lies in the discrepancy between our conventional modes of thought and action on the one hand and the unprecedented novelty of the objective conditions under which we live.

That topic will continue to occupy Whitehead; one of his latest lectures, reprinted in Modes of Thought gives his final resolution as an epigram: «what is energy in physics is life in biology.»

Those who conceptualize within the imagery of nonrelational or substantive modes of thought, and / or who find it difficult to transcend the traditional conception of power as unilateral, may also be uneasy with the conception of relational power.

Science and metaphysics too, providing the latter is viewed as a natural mode of cognition and is not unconsciously supplemented by theological knowledge about God's saving action in the history of redemption, can each from their own angle quite well think of God as the transcendent ground of all reality, of its existence and of its becoming, as the primordial reality comprising everything, supporting everything, but precisely for that reason can not regard him as a partial factor and component in the reality with which we are confronted, nor as a member of its causal series.

We have given the reader a general idea as to how Christian transcendence could be situated in time; we have also given an introduction to the process mode of thinking to be used in our reflections.

Now Bultmann has come along with his own formula: Myth is «a mode of thought and speech which objectivizes the unworldly so as to make it worldly».

While some people whom I would include in this mode of thought are involved with «religious studies,» particularly at the undergraduate level, and see autobiographies as a valid way of introducing students to different religious traditions (and I would agree that it is a valid way), the main drive, I believe, is focused on the central task of theology — serving the hearing of the word of God in a particular time and place.

What that means becomes clear only when the question is raised as to the impulse and intention behind this particular mode of thought and speech.

The conflict between the two modes of thought and the two perspectives on the speaker - hearer relationship has often appeared as a conflict between a minister (deductive, authoritarian) and his educational director (inductive, democratic), between sermons and adult education.

In this way, he thinks, we have direct awareness of our bodies as the cause of our perception in the mode of presentational immediacy.

Be that as it may, here are two fundamental modes of thinking about God.

Further, this mode of religious thought sees each moment of history as creative of new problems, new solutions, new theories, and even of new realities — for the new solutions enter the stream of events.

At any rate, if process - relational thinkers can work through fundamental systemic problems relating to the nature of the self and the God - world relationship, perhaps we might solve as a by - product the question of a realistic envisioning of the resurrection life; if we can't, then this mode of thought has problems more foundational than those at issue in this essay.

The image of Calvin as a cold, logical and rigidly systematic thinker appears to have been created by Reformed scholasticism, vividly expressed in the Westminster Confession of 1649 — which is assumed to be an expression of Calvin's own mode of thought.

Thus in Adventures of Ideas he contrasts the divine «Eros» with «the Adventure in the Universe as One» (pp. 380 - 81), which in Modes of Thought (New York: Macmillan, 1938) he refers to as «the reservoir of potentiality and the coordination of achievement» (p. 128).

To the extent that these efforts succeeded and to the extent that Wieman, Hartshorne, Loomer, Williams, and Meland came to be regarded as persuasive and major spokesmen in American theology, Chicago became a center of inquiry where process - relational modes of thinking were to the fore.

If process thought is going to remain a viable option today, it must truly pursue a process - relational mode which enmeshes itself as deeply in life as in any rendition of a metaphysics.

While Chicago no longer exists as a center of process thought and is to a lesser extent than before identified with philosophy - theology dialogue and interaction, it leaves a legacy worthy of study by anyone interested in the history of these modes of inquiry in American religious thought.

If this is so, then the issue becomes not one of distinguishing those modes of human thought and experience which are «aesthetic» in character from those which are not, but one of evaluating and comparing (insofar as this can be done) different experiences with diverse textures and degrees of aesthetic intensity.