Sentences with phrase «as a set of»

For his part, Vid Ponnapalli, CFP and founder of Unique Financial Advisors, explains investment philosophy as a set of guiding principles underlying the process of choosing appropriate investments for a given situation.

You can think of the stolen software as set of lock - picks and other burglary tools.

However, this list has to be treated as a set of attainable goals.

So he recruited fellow University of Waterloo engineering student Devon Galloway as another set of hands at the wheel and to keep him from getting bored.

Rather than assuming that people understand their own interests and act according to them, the writers approach the negotiation process as a phenomenon that's only understood as a set of essentially irrational and emotional responses.

But what do you think about the decision of most economists between 1820 and 1970 to represent the economy as a set of perfectly competitive markets, because a model of perfect competition was what they knew how to build?

In my view, the current episode vindicates the position that monetary policy, narrowly defined as the setting of the policy interest rate, should be confined to targeting inflation.

The issue for the securities regulators was, were the licenses investment contracts or something else, such as a set of contracts that created a business?

Major equity markets in the Asia Pacific remain flat, as a set of fresh economic data suggested...

The FX Global Code was developed by 21 central banks and other industry participants as a set of voluntary best practices.

Faith can be defined as a set of firmly held principles or beliefs.

But the newly baptized ex-Soviets of the last two decades have a rigid and impoverished understanding of «tradition,» which they understand as a set of rules and regulations: when to pray and what set of prayers to read, what not to eat and what else not to do during Lent, what to wear to church, and so on.

The canonical texts are taught, but not as a set of isolated finalities.

To see belief not as a set of beliefs but as a story, an experience of coming to belief, means that theological reflection ought itself to be shaped by the story, take to itself, both in form and content, the story.

Sheehan and the «moral complexity» school invite us to treat doctrine as a set of guidelines — ideals to live up to in a perfect world, which are always proven unreasonable when considered in the practical terms of real life.

It is historically correct to say that Christianity has never been a saving force in civilization when it has been looked upon as a set of noble precepts which men may observe in isolation.

The next sidestep was to propose that congregations be understood as sets of social practices (where «practice» was defined in a somewhat technical way) governed by the worship of God.

We have already defined a nexus as a set of actual occasions related to each other in time and space.

He preached an average of five sermons a week, and wrote numerous books, tracts, as a well as a set of commentaries on almost every book of the Bible.

We characterized congregations (about whom these three types of questions guide «understanding») as sets of practices; and we characterized «practices» as patterns of intentional bodied action.

Christianity has been described as a set of beliefs about God and humankind and as a way of life; or attention has been centered on the worship of God through Christ.

Most people lose or forget the subjectively religious experience, and redefine Religion as a set of habits, behaviors, dogmas, forms, which at the extreme becomes entirely legalistic and bureaucratic, conventional, empty, and in the truest meaning of the word, antireligious.

Laszlo, too, describes the arrangement of the world as a set of Chinese boxes of systems within systems.

The Bible thus fit into the world of our experience either as a set of general lessons applicable to that world or as an extension of that world developed by means of critical history.

Because of this, It is fashionable in some circles to speak of Christianity as a set of skills that one learns to practice, the way one learns the skills necessary to be a woodworker or a research chemist.

We provide an interpretation for (1) when we specify its domain as the set of all living human beings and let Q be the identity relation.

Part of the confusion of Cobb's position stems from the fact that the extensive continuum, conceived of as a set of relations underlying past, present, and future, is part actual and part potential — actual in as far as it is constituted by actual entities enjoying actual relationships legislating what are real potentialities governing the relationships of future occasions; and merely potential in so far as these relationships are viewed as factors determining what forms of definiteness are, and are not, possible as factors in future fact.

If God truly decided he'd provide his will for us, as a set of rules to live by, why on earth would he not provide it to all the humans he created?

Many branches of Reform Judaism hold that Jewish law should be interpreted as a set of general guidelines rather than as a list of restrictions whose literal observance is required of all Jews.»

Religion is envisioned not as a set of internalized values that influences an individual's moods and motivations but rather as a codified set of concepts and categories that is evident in discourse, reinforced by practical commitments, and advanced in institutional settings.

In addition to the Sufis who looked upon the law as a means of self - discipline there were those who looked upon the shari`a as a set of symbols standing for hidden religious meanings.

Prayer, for instance, is not regarded as a set of words to be uttered and movements to be performed but is looked upon as essentially a spiritual discourse between man and his Creator.

We must look at it not simply as a set of historical events, but even more fundamentally as a cosmic phenomenon.

Others among the Sufis held fast to shari`a, but understood it in ways which were much wider and more liberal than the interpretation of the orthodox, looking upon the law as either a system of self - discipline or as a set of symbols representing hidden religious meanings.

He recognized that liberalism, as a set of doctrines of political morality, could not rest upon, or be defended by appeal to, any form of religious or ethical skepticism, subjectivism, or relativism.

Can ministry to youth reclaim its connection to the tradition of formation in discipleship as a set of practices necessary for «seeing the Lord»?

At the opposite extreme is a view of sin which regards it as state of being, rather than as a set of concrete acts, and as a state of being in rebellion against God.

Some regard Christianity as a set of values to be honored as a guide to living; others experience it as a conversion in which one accepts Jesus Christ as one's personal Lord and Savior.

The critique of historical criticism's limit the standard one: it is reductionistic, it claims to subordinate the text to scientific methods when in fact it has philosophical presumptions, and it tends to read the biblical text as a set of fragments rather than as a unified whole.

Jackson makes an important distinction between liberal pluralism as a cultural ideal and as a set of political arrangements.

These theorists conceive of a system as a set of interdependent parts.

In a way, fundamentalism is as much a frame of mind as a set of doctrines, for many Christians hold these convictions without repudiating those who differ.

What we are coming to see is that it is a mistake to define the imago dei as any set of attributes or qualities which man may possess.

As the poet says, «What we see as the setting of the sun has the sweetness of dawn ahead; and instead of night without sunrise, the day dawns which will have no sunset.»

This is the third point to be made about «understanding» as sets of abilities relative to what is to be understood.

1) I image the Bible as a set of guidelines or rules or instructions for the Christian life.

Luhmann defines religion as the set of forms that society develops to «deparadoxize the world.»

Fundamentalists often treat the Bible as a set of propositional statements designed to conform to modern, enlightenment - influenced expectations.

But it does not follow from all this that one can then treat these four equations as a set of simultaneous equations expressing various relationships between the members of the joint class A, B, C, and D. Certainly, the four statements (a), (b), (c), and (d) do not in themselves provide a basis for treating the equations in this way.

In developing this argument I shall (1) take a close look at the notion of religious pluralism, finding it to mean much more than mere multiplicity of groups defined by ecclesiastical characteristics; (2) look at the historical form taken by pluralism in American society as a set of pressures to which responses were required; and (3) identify the «religiousness» of the response made by legal institutions.