Sentences with phrase «as necessary existence»

Not exact matches

That is, we may at last come to some accommodation in our necessary journeying, our wayfaring in time and space, in relation to the present realities of explicit time and place that are always conditions to our actual existence as persons.

But if there has always been a realm of finite actualities, and if the existence of such a realm (though not with any particular order) is as eternal and necessary as is the existence of God, then it also makes sense to think of eternally necessary principles descriptive of their possible relationships... [T] his correlation between freedom and intrinsic value is a necessary one, rather than a result of divine arbitrariness (PTE 711).

Steve... that's not necessary... let's read those writings as the product of human imagination as it seeks the meaning and purpose of human existence and never forget...» to err is human»... anything more is to turn them all into demi - gods.

Hebrew thought developed this idea rather than immortality, first, because the Hebrews had a vivid sense of the goodness of material bodily existence; and second, because they understood the necessary unity of the person not as a soul - in - body but as a whole living, feeling, thinking personality.

If the work of creation is seen as an evolutionary process, then existence of matter is the necessary precondition for the appearance, on earth, of spirit: elsewhere Pere Teilhard de Chardin speaks of matter in more exact language as the «matrix of spirit»: that in which life emerges and is supported, not the active principle from which it takes its rise.

Therefore, I have confined myself to showing that the existence of meaningful discourse about God as a necessary being does not imply that there is meaningful nonunivocal discourse.

However, the proper starting point as established by the original argument from the contingent to the necessary is not «necessary being» as such, but a being whose existence is necessary.

There is no necessary unity among all these forms of dynamic existence, so far as we can see.

You'll find that God's existence as a NECESSARY, FIRST MOVER, FIRST CAUSE, & GOOD GOVERNOR of the universe can be PROVED.

The existence of the body is necessary as is the tradition of the church.

The problem that is raised by Hartshorne's understanding of God's mode of existence, granting his view that God is not (as with Whitehead) a single occasion but a series of occasions, seems to be rather the question of what makes this series necessary and so unending.

Although the proper attribution of necessary existence to God does not show that God exists (unless we are prepared to allow that reality must have some significant correspondence to what is presupposed in our attempt to find ultimate meaning in reality — an assumption which, as I have suggested, may not be easy to justify but is probably impossible to avoid in such metaphysical thought), it does show that God is either the ground of and compatible with all that is and all that is actually possible or is totally alien to all reality.

Thus, insofar as Hartshorne conceives that freedom, power, and creativity are necessary aspects of all existence, neoclassical thought can be received as a metaphysical foundation for the philosophy of black power.

In fact, the body was seen as a liability to the soul, no matter how useful or necessary it might be for existence in this life.

If this implies that God has always «had a world» in which there is divine activity, that does not mean that the creation is «necessary» to God, as if the divine existence could not be conceived as transcendent over and unexhausted by what goes on in that created order.

This contrasts with philosophies that, justifying the existence of evil in God's creation, would posit it as necessary for the machinery of the world — in other words, with all forms of theodicy that merely explain evil away.

2 (1968), p. 28V «The difficulty with the view that the Principle [of Sufficient Reason]... is necessary is that we do seem able to conceive of things existing, or even of things coming into existence, without having to conceive of those things as having an explanation or cause.

As Hartshorne himself says: «If an individual X could exist only thanks to the existence of certain other individuals, then unless these exist necessarily, X can not be necessary.

It's true that Chad's God has not provided him with enough material to frame an argument for its existence, much less its identity as Creator, or qualities of omnipotence and omniscience, or even status as a necessary being.

Although God as an individual is as contingent in actuality, or with respect to the events embodying the divine individuality, as any individual must be, the existence of God as the one universal, all - inclusive individual is categorially different from that of all other particular, partly exclusive individuals in being necessary (245 - 60).

This absolute existence is demanded by our reason as a necessary prerequisite of any particular truth (FNCZ 231).

Indeed, the unconditional need for such a Being to exist could be viewed as a part of God's own nature, something explaining God's necessary existence, rather than as something standing outside God and creating God.

The abstract aspect of God is his absolute, eternal, and necessary existence; and, as such, this aspect can be known by abstract metaphysical argument and logical proof.

Hartshorne holds that the necessary is precisely the common denominator of all possible states of reality, but this common denominator is God's abstract existence as such.

Hartshomne hails as Anselm's great discovery the ideas that God's mode of being is utterly unique in his perfection or unsurpassability and that contingent existence is inferior to necessary existence.72

He reasons that, as the universal and necessary principle of all existence, God must be present as a datum in every experience whatever, regardless of whether or not the experiencing subject is fully conscious of this presence.

The necessary existence of God may be readily understood as a self - evident truth in Hartshornian metaphysics.

And surely it is this kind of attraction, the necessary condition of our unity, which must be linked at its root with the radiations of some ultimate Center (at once transcendent and immanent) of psychic congregation: the same Center as that whose existence, opening for human endeavor a door to the Irreversible, seems indispensable (the supreme condition of the future!)

As a matter of fact, all these theories assume that some time, somewhere a living being somehow came into existence... and that somehow this very first, one and only living creature was able to transform the sterile dead matter around it into the organs and chemicals necessary for this creature to exist as well as to build other living creatures capable of doing the samAs a matter of fact, all these theories assume that some time, somewhere a living being somehow came into existence... and that somehow this very first, one and only living creature was able to transform the sterile dead matter around it into the organs and chemicals necessary for this creature to exist as well as to build other living creatures capable of doing the samas well as to build other living creatures capable of doing the samas to build other living creatures capable of doing the same.

... whereas your religion believes that some time, somewhere a living being somehow came into existence... and that somehow this very first, one and only living creature was able to transform the sterile dead matter around it into the organs and chemicals necessary for this creature to exist as well as to build other living creatures capable of doing the same.

In other words, ultimate reality includes everything necessary in our experience or self - understanding, as distinct from all the other things that we experience or understand that are merely contingent relative to our own existence simply as such.

As necessary as its analysis of the self as existence still seems to me to be to any anthropological reflection, the value of this analysis as well as its limitations are more likely to be justly appreciated when it is viewed together with the other post-Hegelian philosophies of human activity that Richard J. Bernstein has so ably discussed in his book, Praxis and ActioAs necessary as its analysis of the self as existence still seems to me to be to any anthropological reflection, the value of this analysis as well as its limitations are more likely to be justly appreciated when it is viewed together with the other post-Hegelian philosophies of human activity that Richard J. Bernstein has so ably discussed in his book, Praxis and Actioas its analysis of the self as existence still seems to me to be to any anthropological reflection, the value of this analysis as well as its limitations are more likely to be justly appreciated when it is viewed together with the other post-Hegelian philosophies of human activity that Richard J. Bernstein has so ably discussed in his book, Praxis and Actioas existence still seems to me to be to any anthropological reflection, the value of this analysis as well as its limitations are more likely to be justly appreciated when it is viewed together with the other post-Hegelian philosophies of human activity that Richard J. Bernstein has so ably discussed in his book, Praxis and Actioas well as its limitations are more likely to be justly appreciated when it is viewed together with the other post-Hegelian philosophies of human activity that Richard J. Bernstein has so ably discussed in his book, Praxis and Actioas its limitations are more likely to be justly appreciated when it is viewed together with the other post-Hegelian philosophies of human activity that Richard J. Bernstein has so ably discussed in his book, Praxis and Action.

Thus even though faith as such lies beyond the sphere of action in the sphere of existence or self - understanding, it is nevertheless inseparable from action, and its necessary implications for action are properly moral.

If possibility and actuality could be united to become necessity, they would become an absolutely different essence, which is not a kind of change; and in becoming necessity or the necessary, they would become that which alone of all things excludes coming into existence, which is just as impossible as it is self - contradictory.

... To tell deliberate lies while genuinely believing in them, to forget any fact that has become inconvenient, and then, when it becomes necessary again, to draw it back from oblivion for just so long as it is needed, to deny the existence of objective reality and all the while to take account of the reality which one deniesâ $» all this is indispensably necessary.

Thus at no time does the past become necessary, just as it was not necessary when it came into existence nor revealed itself as necessary to the contemporary who believed it, i.e., believed that it had come into existence.

Notwithstanding the fact that whatever human meaning we may discover would be inseparable from the meaning of the cosmos, it is still necessary for us to focus our quest for the meaning of revelation on the question of the significance of our own existence as a distinctly historical species.

The property that conjoins all positive properties also must be a positive property; and because «necessary existence» is a positive property, this property - of - all - positive - properties must include necessary existence; Gödel defines it as the «God - like property.»

So far I have referred to the role of subjective aim as necessary to the constitution of the entity as it is in itself and, secondly, as being an aspect of the subjective side of existence, be it of an electron or a man.

Yes, of course we do — if one defines culture as all that people do beyond those things merely necessary for physical existence.

Or, it is asserted as sound metaphysical doctrine that all existence is contingent, and yet as sound theology it is asserted that God's existence is necessary, i.e., noncontingent.

For theism to be a necessary condition of existence, each actual entity in God's series must not only prehend every superject created by another immediately when it is created, but God (that is, the last divine satisfaction / superject) must be one of the actualizations prehended by every actual entity as it begins.

I would reaffirm my agreement with Hartshorne on the absolutely essential point that the ontological argument, properly understood, asserts that God's existence is either necessary or impossible and, since there are no other alternatives, the argument can not be discussed as if it involved merely the alternative of existence or nonexistence.

I believe that Hartshorne takes too lightly the force of the view according to which logic marks out the domain of the «necessary» — sometimes construed as the tautological — while the «real» coincides with contingent existence in the domain of fact.

The existence of the pickles, tomatoes, onions, and so on also helped, as there was a whole lot of beef here, and variety was necessary if I was going to get through it.

Both democratic and antidemocratic forms saw «property» (the means of existence) as being necessary for freedom, but antidemocrats excluded non-proprietors from citizenship, while democrats asserted that the republic had to introduce measures that ensured that all citizens were materially independent.

Given the existence and success of the EITI as well as its global reach, we do not believe mandatory rules for disclosure of payments to governments are necessary.

It was never a secret that the governor viewed Moreland's existence as a necessary realpolitik tool to pressure the legislature, which has repeatedly killed meaningful ethics reform.

This means that the existence of regulatory agencies does not imply that Congress can delegate the power to rewrite statutes as necessary to make them Constitutional.

According to these scientists, it is not necessary to propose the existence of a massive perturber (a Planet Nine) to explain these observations, as these are compatible with a random distribution of orbits.