Sentences with phrase «as a matter of principle in»

Not exact matches

While that policy was a matter of necessity as much as principle, there were other places where Flaherty clearly let his convictions guide him: there was his elimination of income trusts; his ongoing fight to create a national securities regulator; and his efforts to rein in the Canadian Mortgage and Housing Corporation.

It's more a matter of choosing beauty as a first principle because, in a competitive market, the best - looking product stands out.

That's principled politics, too, and in terms of actually saving the country, it trumps the lambs - to - the - slaughter strategy of voting your values as if it mattered.

It is not as if matter has been invested with some divine quality in its own right — that would indeed be a magical understanding — rather it is the dynamic, Spirit filled presence of the Christ in an enfleshed relationship with his People that constitutes the principle of sacramental life - giving empowerment.

In place of accepting a basic ontological dualism between «act» and «potency» as distinct metaphysical principles at the root of being, he suggests that for material existence the concepts of «act» and «potency» or «matter» and «form» can be seen as two aspects of just one single complex of contingency.

The core principle of the sacraments of the Church therefore lies in this nature of man as «spirit wrapped in matter» or, perhaps better to say, matter integrated into spirit, which has been created by God for intimate union with Himself through Jesus Christ.

However, when it comes to Man, the principle of intelligibility that integrates, actualises, orientates and is the driving force of human nature as a going concern in the universe has to be of a different order from matter.

Let us reverse the process we took above and move up from matter to man in order to see the effect of belief as a principle of creative and radical transformation.

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.

Underlying this erroneous tendency, as Faith has pointed out many times over the last forty years, is the implicit or explicit denial of the transcendence of God, the Divinity of Christ, the historical objectivity of revelation and the authority of the Church in matters of faith and morals, and also the denial of the spiritual soul as a principle of existence that is distinct from yet integrates the material within the unity of our human nature.

Everywhere even earnest Christians, unconditionally devoted to the teaching of the Church, are quite emphatically in disagreement on such matters, as soon as the attempt is made to pass from general principles to a concrete prescription.

A kind of rational intuition is needed to perceive the general principles which are there ready - made in actuality.6 Or if patterned on the genetic - functional model, the generalizations have as their subject - matter «distinctions that arise in and because of inquiry into the subject - matter of experience - nature, and then they function or operate as divisions of labor in the further control and ordering of its materials and processes» (DWP 175).

For example, the canons of valid scientific knowledge are as much a matter of democratic concern as are the principles of representation in government.

This Court was specifically mandated to «proceed and act and give relief on principles and rules which, in the opinion of the said Court, shall be as nearly as may be conformable to the principles and rules on which the ecclesiastical courts of Ireland have heretofore acted and given relief» [and] the [Irish] Constitution has inherited and amended this former jurisprudence in matrimonial matters.

That doesn't mean it isn't your choice, and it's not my job to make your choices, if you believe you can make the best decisions for yourself, and you don't need God, that is your God given right after all, God gave you that right, to make your own decisions with a free will, for you to decide upon what is good or bad as laid out in Biblical principles (as a matter of fact historicly).

A culture that equivocates over the first principles and, say, identifies matter with the principle of evil would be incapable of accepting the Incarnation; just as a culture infected withpantheism would see no requirement for the Incarnation in the first place — nor any Revelation!

We can also show the real distinction as principles of being, between matter and spirit, now very largely denied in the Catholic schools, and in this we can bring a vitally needed principle of correction to the extremely in uential thought of Pere Teilhard de Chardin.

In these he proposes a highly convincing readjustment of the old ideas of «matter» and «form», overcoming some of the difficulties inherent in the scholastic theory of a real distinction between the principles of «act» and «potency» as dual constituents of reality, especially in the light of modern scientific knowledgIn these he proposes a highly convincing readjustment of the old ideas of «matter» and «form», overcoming some of the difficulties inherent in the scholastic theory of a real distinction between the principles of «act» and «potency» as dual constituents of reality, especially in the light of modern scientific knowledgin the scholastic theory of a real distinction between the principles of «act» and «potency» as dual constituents of reality, especially in the light of modern scientific knowledgin the light of modern scientific knowledge.

In this regard Hartshorne's attachment to the virtue tradition is closer to that of G. H. Von Wright, who was insistent that the path to virtue is never laid out in advance, and to that of Lester Hunt, who claims that thought and emotions are fused in virtues rather than thought controlling emotion as an alien, recalcitrant subject matter.6 In the terms of Hartshorne's process philosophy, and of his Peirceian pragmatism7, a person's principles are seen in his actions just as in Hartshorne's metaphysics universals are embedded in the world of becoming, as Aristotle and Plato (correctly read, according to Hartshorne) have also indicateIn this regard Hartshorne's attachment to the virtue tradition is closer to that of G. H. Von Wright, who was insistent that the path to virtue is never laid out in advance, and to that of Lester Hunt, who claims that thought and emotions are fused in virtues rather than thought controlling emotion as an alien, recalcitrant subject matter.6 In the terms of Hartshorne's process philosophy, and of his Peirceian pragmatism7, a person's principles are seen in his actions just as in Hartshorne's metaphysics universals are embedded in the world of becoming, as Aristotle and Plato (correctly read, according to Hartshorne) have also indicatein advance, and to that of Lester Hunt, who claims that thought and emotions are fused in virtues rather than thought controlling emotion as an alien, recalcitrant subject matter.6 In the terms of Hartshorne's process philosophy, and of his Peirceian pragmatism7, a person's principles are seen in his actions just as in Hartshorne's metaphysics universals are embedded in the world of becoming, as Aristotle and Plato (correctly read, according to Hartshorne) have also indicatein virtues rather than thought controlling emotion as an alien, recalcitrant subject matter.6 In the terms of Hartshorne's process philosophy, and of his Peirceian pragmatism7, a person's principles are seen in his actions just as in Hartshorne's metaphysics universals are embedded in the world of becoming, as Aristotle and Plato (correctly read, according to Hartshorne) have also indicateIn the terms of Hartshorne's process philosophy, and of his Peirceian pragmatism7, a person's principles are seen in his actions just as in Hartshorne's metaphysics universals are embedded in the world of becoming, as Aristotle and Plato (correctly read, according to Hartshorne) have also indicatein his actions just as in Hartshorne's metaphysics universals are embedded in the world of becoming, as Aristotle and Plato (correctly read, according to Hartshorne) have also indicatein Hartshorne's metaphysics universals are embedded in the world of becoming, as Aristotle and Plato (correctly read, according to Hartshorne) have also indicatein the world of becoming, as Aristotle and Plato (correctly read, according to Hartshorne) have also indicated.

Darwinists disagree with creationists as a matter of definition, of course, but the degree of contempt that they express for creationism in principle requires some explanation beyond the fact that certain creationists have used unfair tactics such as quoting scientists out of context.

For Revelation in the ultimate resort and in principle claims the whole of reality as the possible subject - matter of its affirmations, even if only sub respectu salutis (in relation to salvation), and from this point of view even events and realities which are accessible to secular experience fall within its material scope.

12 Even on the assumption of a Vitalism of essentially higher principles of that kind, which raise the organic, as an intrinsically higher level of reality, above merely inorganic matter, and constitute biology as an independent science, and even if we regard the entelechy factor as simple and indivisible, there would only be an eductio e potentia materiae when a new living being came into existence, if we excluded creation in this case in the way it is exemplified in the human soul, though that is not very easy to prove, and at the same time rejected the not at all absurd supposition that in the generation of new life below the human level what happens is only the extension of the entelechial function of one and the same vital principle to a new position in space and time within inorganic matter.

But the Christian scientist as such in his own sphere is bound as a matter of principle and method by the Church's magisterium as the higher and more comprehensive authority, in the sense that even as a scientist he may not affirm as established with certainty by his science something which would involve a definite contradiction of a doctrine taught officially by the Church as certain (Denzinger 1656, 1674 ff., 1681, 2085).

The critical reader may ask, however, whether that connection can actually he maintained, either in practice or as a matter of principle.

So while we would certainly see matter as ontologically non-reducible to its parts, and thus support a certain emergence, when we come to man this involves the direct creation of the new principle of the spiritual soul, as taught in Catholic tradition.

The critical reader may ask, however, whether that connection can actually be maintained, either in practice or as a matter of principle.

The analysis of «things» into «societies» of more ultimate units can be considered as his thoroughgoing attempt to push on toward natural entities in Aristotle's sense — even where Aristotle on the basis of bare perception could, despite his principles, see only a more or less amorphous, passive «matter.»

The sacramental principle, in which created matter and form can be apprehended in some authentic way as images of God, and as ways towards union with Him, is fundamental to the Catholic and Orthodox attitude to art, whereas the Protestant theological system relies on the priority of the word over the image as the medium through which God communicates Himself to us, and by means of which we apprehend Him.

Just as the most intense energy of the male and the most enduring persistence of the female principle form the unlimited power of nature, as love and life consist in separating and uniting, in restlessness and steadiness, in energy and being, so the creative and the receptive forces work to produce the perfect creation of genius: the more matter is formed by the creative force, the more intense the struggle, the greater the effect.

Although Locke is pessimistic with regard to what we can actually know about these particles, believing as he does that we will always be in «incurable ignorance about them since we can not know the minute parts of matter nor the manner of their interaction, he thinks that at least in principle it is possible to discover the causes of natural events.

As a matter of fact, he insists in Process 40 that» [b] y this recognition of the divine element the general Aristotelian principle is maintained that, apart form things that are actual, there is nothing — nothing either in fact or efficacy.»

This concept recurs in Thomas Aquinas inasmuch as he takes matter determined by quantity to be a material being's principle of individuation whereby it can be grasped in its individual «thereness.

It entailed that bodies, equated with «matter,» must be derivative from the ultimate psychical constituents as composites of them, all the characteristics of «body» (extension, impenetrability, mobility, etc.) as well as the passivity of «matter» being analyzable as features displayed by composites of such psychical existents in relation.7 Apart from the particular difficulties in which Leibniz's theory is involved, such as that it has the consequence that all relations must be phenomenal (thus necessitating his recourse to God as the principle of pre-established harmony), the doctrine of panpsychism has a paradoxical consequence.

If I as an individual see a person in serious need, and I have to resources to help him or her, I may be called to do so, but I am most emphatically not called as a matter of universal principle to create and support a government program to help everyone similarly situated.

«12 On the other hand for Aristotle it is once again matter that gives a natural being its potentiality to ground newly arising beings by enabling it to take on endlessly different forms.13 What Whitehead demands with his «principle of relativity» is furnished in Aristotle by matter as the ground of fundamental changeableness and hence of the process character of natural beings.

We must not, however, forget the general principle which demands, as a matter of pastoral prudence; that in certain cases people should be left to their own sincere faith in order to avoid the risk, if one troubles them in that faith, of making the situation worse than it was before.

Whether such instances are more or less frequent at any particular place or time makes no difference to the fact, which is taken so much as a matter of course, that traditional moral theology is scarcely really aware of the problem of principle which is in fact raised by it.

In the classical tradition of Aristotle and Aquinas prime matter, the principle of individuality conjoined to form, is identified as non-being.

One of the principles I am trying to develop as I read and study Scripture is to recognize that is not so much the words of the text that matter, but the Spirit in the text.

Thus, the principles of esthetic value here discussed may serve not only as guides in creating and appreciating what are called «art objects» and as criteria of qualitative excellence in curricular matters outside of the arts, but as attributes of the good life and as a source of general educational aims.

It is important to realize that a very able and earnest attempt is being made by Catholic scholars in this country, with much support from Catholics in western Europe, to change the principles as well as the practice of the Church in this matter.

As a working hypothesis, we agree with Professor Gibb that Islam, or any other religion for that matter, «is an autonomous expression of religious thought and experience, which must be viewed in and through itself and its own principles and standards.»

Ambiguity is not likely to be overcome ever in human society, although a perpetual utopia must not be ruled out as a matter of principle.

I believe that Hartshorne can bypass option (1) because the issue turns in the end on a matter of principle, but I see him as committed to (2) and (3), but then he must maintain that the meaning in both these cases is coincident.

It is only as a matter of principle that Wenger puts his hands in the pockets so long as he thinks it's unreasonable.

A handful made good on their opportunities, and at least three — Marcus Rashford, Jesse Lingard and Timothy Fosu - Mensah — remained at the club in the immediate aftermath of Jose Mourinho's arrival in 2016: a manager not known for his patience or openness to give youth a chance as a matter of principle.

Harrington added: «British Cycling does not, as a matter of principle, believe that the correct way to address the safety of cyclists is by banning the activity altogether, and that the successful implementation of this Traffic Regulation Order could have far - reaching implications for cycling here in the UK which are contrary to Highways England's own Cycling Strategy.

This is a pragmatic definition, and it makes United states a democracy no matter what objections you have of the process, but not South Africa, even though the process is democratic in principle, as ANC still rules.

The reason why I am now convinced that this is the only way forward is not just a matter of direct democratic principle, but also because I believe the government must be given an incentive to negotiate a Brexit outcome that the majority of the people (and nations) would prefer to remaining in the EU, as opposed to letting it get a «bad deal» (blaming Brussels, of course), only to be able to placate their diehard Brexitaliban wing by going for the «no deal» option.

I write «should», for in the EU, as in other areas of public life, the fractional and the partisan of politics all too often dominate over matters of principle.