Sentences with phrase «as a substance which»

The notion of such an inherent quality goes along with a view of the self as a substance which itself possesses various qualities.

WITHOUT LOOKING IT UP: A metabolite could be MOST accurately described as a substance which: a. may or may not be pharmacologically active b. triggers therapeutic reactions in the body...

Alloys are typically defined as substances which are composed of two or more metals intimately mixed as by fusion.

Ideas do act as that substance which holds a work together and makes it evolve.

Not exact matches

The second issue is separating style from substance; as biohacking becomes part of our vernacular, it can be difficult to discern which efforts actually are worthy of attention.

Jim Pishue, president of the Washington Bankers Association, points out that guidelines don't supersede federal law, which categorizes marijuana as a controlled substance that can not be legally sold anywhere in the U.S. And guidance, he noted, can change at any time.

Hence companies using EAPs, which are dedicated to personal problems such as financial issues and substance abuse.

Among the high - profile changes was a decision to have Peter Mansbridge stand up while presenting The National, which was derided as a triumph of style over substance.

During the former Heisman Trophy winner's 11 season career, he received quite a bit of criticism, both for his unapologetic marijuana use (which resulted in multiple suspensions for violating the NFL's substance abuse policy) and for his demeanor, which was described as «aloof» and even «weird.»

Since 1970, marijuana has been on the list of Schedule I drugs, which defines chemicals under the Controlled Substances Act as a drug with high potential for abuse and no medical benefits.

The U.S. government still classifies cannabis as a Schedule I substance under the 1970 Controlled Substance Act (CSA), which places it alongside heroin, MMDA and ecstasy as drugs with a high potential for abuse and no approved medicsubstance under the 1970 Controlled Substance Act (CSA), which places it alongside heroin, MMDA and ecstasy as drugs with a high potential for abuse and no approved medicSubstance Act (CSA), which places it alongside heroin, MMDA and ecstasy as drugs with a high potential for abuse and no approved medical usage.

Their move to rail comes as the Obama administration continues to weigh an application for the Keystone XL pipeline, which would deliver synthetic crude oil and bitumen, an oil - containing substance, from Alberta to refineries on the Gulf Coast.

More Spray Tan than Substance Start - Ups offers a handful of genuinely valuable moments — an insider's peek at when employee - turned - entrepreneur Kim Taylor decides to leave her job and start a business of her own, for instance; or when the unfocused upstart Ben Way mentions to an investor that he has over 40 companies, which comes off as amateurish bragging.

Even in After Virtue (1981), MacIntyre claims that «the barbarous despotism... which reigns in Moscow can be taken to be as irrelevant to the question of the moral substance of Marxism as the life of the Borgia Pope was to that of the moral substance of Christianity» (a view not likely to be shared by such as Alexandr Solzhenitsyn).

In the Enlightenment view of the world, ethical issues regularly get reduced to issues of civil liberties, which is increasingly being shown to be a far too simplistic category to guide society in dealing with such complex moral problems as incest, abortion, divorce, and substance abuse.

They say then that it is more simple to believe at once in the eternal pre-existence of the world, as it is now going on, and may for ever go on by the principle of reproduction which we see and witness, than to believe in the eternal pre-existence of an ulterior cause, or Creator of the world, a being whom we see not, and know not, of whose form substance and mode or place of existence, or of action no sense informs us, no power of the mind enables us to delineate or comprehend.

Without pretending to be scientific about it, the world may be imagined to be a vast collection of existences — things and substances of various compositions and kinds — each of which is what it is, and moves, changes, grows, or decays as it does by reason of its relation to other things: things existing in various ways by, and in some cases, at the expense of, or on, other things.

Obviously, as the one universal substance and material cause of all actualities, brahman and creativity both may be said to be the one which unites the many.

Whereas Leclerc argued that the ultimate constituents of material reality are mini-substances which act on each other reciprocally and by their interaction co-constitute the new reality of a compound substance (NPE, 309 - 10), Ford argues that such natural compounds are instead to be understood as «single strands of personally ordered actual occasions, potentially divisible into structured societies but not actually so divided» (109).

The logical model in terms of which the mind with its ideas, and substance with its attributes were conceived as unified wholes was that of the subject with predicates, which also had become something quite other than what it had been for Aristotle, since universals were no longer thought of as «forms.»

A Being was taking form in the totality of space; a Being with the attractive power of a soul, palpable like a body, vast as the sky; a Being which mingled with things yet remained distinct from them; a Being of a higher order than the substance of things with which it was adorned, yet taking shape within them.

But precisely because we are not self - contained ready - made entities which can be conceived equally well as being near to you or remote from you; precisely because in us the self - subsistent individual who is united to you grows only insofar as the union itself grows, that union whereby we are given more and more completely to you: I beg you, Lord, in the name of all that is most vital in my being, to hearken to the desire of this thing that I dare to call my soul even though I realize more and more every day how much greater it is than myself, and, to slake my thirst for life, draw me — through the successive zones of your deepest substance — into the secret recesses of your inmost heart.

When the erosions of age begin to leave their mark on my body, and still more on my mind; when the ills that must diminish my life or put an end to it strike me down from without or grow up from within me; when I reach that painful moment at which I suddenly realize that I am a sick man or that I am growing old; above all at that final moment when I feel I am losing hold on myself and becoming wholly passive in the hands of those great unknown forces which first formed me: at all these sombre moments grant me, Lord, to understand that it is you (provided my faith is strong enough) who are painfully separating the fibres of my being so as to penetrate to the very marrow of my substance and draw me into yourself

We have here an updated version of Kant's criticism of the Leibnizian monad in the «Amphiboly» in the Critique of Pure Reason: the spatially situated existent is indeed made up of relations rather than being a substance containing its «inhering» attributes internally as predicates which are part of its concept; only the relations are no longer those of the synthetically connected manifold, but the relational connections between the particulars of modern functional or mathematical logic, expanded to include within itself the spatial and temporal relations which Kant could only account for by means of the synthetic a priori.

This leads us to distinguish the stone as a substance, that is, at that which figuratively «stands under» the changing qualities, properties, or attributes.

His rejection of independently existing substance in favor of a universe in which all entities are related, the idea of actual entities as valuing subjects prehending and creating themselves Out of the feelings of other subjects, the declaration that the most basic form of order is aesthetic, and the insistence that the lure toward beauty and adventure is a primary drive in the process of reality, are all examples of Whitehead's fundamental insight that to be is to be related, to exhibit some degree of beauty in those relationships, and to have the power both to affect and to be affected.

The Unmoved Mover is also the supreme exemplification of the notion of substance as that which exists independently.

Again, that which is most real, simply is, and the more real it is (God's self - caused existence as opposed to finite substances) the more totally it excludes the power to be affected.

Could it be perhaps because of our inherited legacy from hellenic thought which makes us see things as substances or natures that are self - sufficient?

Although less explicit, it seems clear to me that this same preference for the power to affect is apparent in Descartes» definition of substance as «a thing which so exists that it needs no other thing in order to exist.

As Whitehead points out, this concept of substance mirrors the ordinary concept of a thing, according to which reality consists in «things» that are «simply located,» are isolated from one another, and manifest an unchanged, enduring essence, their very «substance,» that underlies their fixed or changeable determining conditions or «accidents.

As a matter of theology, the word asserts that «whatever is divine» in Jesus, his deity, is as truly and fully divine as very God himself; but as a matter of religious conviction and experience, it is the assertion that very God, in all his mystery and in all his glory, is of «one substance with,» is the same reality as, that which in Jesus Christ we have been given to see and know and touch and feeAs a matter of theology, the word asserts that «whatever is divine» in Jesus, his deity, is as truly and fully divine as very God himself; but as a matter of religious conviction and experience, it is the assertion that very God, in all his mystery and in all his glory, is of «one substance with,» is the same reality as, that which in Jesus Christ we have been given to see and know and touch and feeas truly and fully divine as very God himself; but as a matter of religious conviction and experience, it is the assertion that very God, in all his mystery and in all his glory, is of «one substance with,» is the same reality as, that which in Jesus Christ we have been given to see and know and touch and feeas very God himself; but as a matter of religious conviction and experience, it is the assertion that very God, in all his mystery and in all his glory, is of «one substance with,» is the same reality as, that which in Jesus Christ we have been given to see and know and touch and feeas a matter of religious conviction and experience, it is the assertion that very God, in all his mystery and in all his glory, is of «one substance with,» is the same reality as, that which in Jesus Christ we have been given to see and know and touch and feeas, that which in Jesus Christ we have been given to see and know and touch and feel.

That is to say, human nature is not taken as a static entity, a fixed substance, about which predications may be made with equal fixity.

The ancients, too, vaguely sensed these difficulties, and always imagined the spirit or soul as having some body or form, even though, of necessity, it had to be of a ghostly or ethereal «substance», and pictured a spirit or soul world in which the soul found community.

The benefit of this arrangement is particularly evident in the Lochner exchange: Arkes brilliantly defends this misunderstood case, but for all the skill of his revisionist argument, he is, as Donald Drakeman convincingly contends, unable to distinguish the interpretive approach of Lochner» using the due process clause to invalidate a statute because of disagreement with its substance» from Roe, which Arkes has rejected elsewhere.

Surely, as many in our day are suggesting, relationship and interdependence, change and transformation, not substance, changelessness, and perfection, are the categories within which an adequate theology for our day must function.

For Heidegger, Being is the ultimate reality, though not itself a thing or substance which can be grasped with certainty by the mind or relied upon as a metaphysical ground.

Charles Hartshorne had long since characterized Whitehead's achievement as recognizing the need for «compound individuals,»» but Leclerc's account spelled out the need for re-thinking our conception of «compound substance» — those physical existents which both arise out of and comprise constituent substances.

26 And now, for the sake of these things which I have spoken unto you — that is, for the sake of retaining a remission of your sins from day to day, that ye may walk guiltless before God — I would that ye should impart of your substance to the poor, every man according to that which he hath, such as feeding the hungry, clothing the naked, visiting the sick and administering to their relief, both spiritually and temporally, according to their wants.

Whatever doubts may exist about the sources of this democracy, there can be none about the chief source of the morality that gives it life and substance... [From the Hebrew tradition, via the Puritans, come] the contract and all its corollaries; the higher law as something more than a «brooding omnipresence in the sky»; the concept of the competent and responsible individual; certain key ingredients of economic individualism; the insistence on a citizenry educated to understand its rights and duties; and the middle - class virtues, that high plateau of moral stability on which, so Americans believe, successful democracy must always build [Seedtime of the Republic (Harcourt, Brace, 1953, p. 55)-RSB-.

That is, they have set aside the traditional understanding of God as a unique spiritual substance in which all three persons somehow share and have moved to a more contemporary understanding of God as an interpersonal process or a community of three coequal persons.1 In effect, they have abandoned the Aristotelian world view in which individual substance was the first category of being and have accepted (even for the doctrine of God) a process understanding of reality.

A qualityless substance is as impossible as a quality which does not presuppose a substance.

Whitehead adds several pages later that the metaphysical misconception of the particular - universal distinction is historically rooted, n the Aristotelian ontology of substance, in which the «particular» is «conceived as being just its individual self with no necessary relevance to any other particular» (PR 50/79).

Taking note of the altered world - consciousness of human beings in this century, according to which Being is to be understood in strictly interpersonal terms, Mühlen suggests, first of all, that the classical expression homoousios, as applied to the Son's relationship to the Father, does not necessarily mean that the Son is of the same substance as the Father but only that he is of equal being (gleichseiendlich) with the Father (VG 13).

This is the first of the key Aristotelian definitions which bothered Whitehead, and which he and Hartshorne think leads straight to Descartes» definition of substance as «needing nothing else in order to exist.»

So if Santayana is not an «event ontologist» like Whitehead, it is not because he thinks ordinary continuants or «primary substances» are ontologically more basic than events, which he does not, but because he speaks of the derivation of one event from another as the transmission of matter or substance, in the sense of ulh, from one to another.

The question that is put to Christians today where our christology is concerned is whether we can return our thought and the ethical consequences of our thought concerning Jesus the Christ to the ontological matrix in which it was originally enfolded — namely, the relational ontology of the tradition of Jerusalem; and thus overcome this obdurate temptation, neither biblical nor contemporary, of regarding the one at the center of our confession as the bearer of «substances» that are as incomprehensible as they are incompatible.

Now it is precisely as that which exists fully, actually and as an ultimate individual entity that the Aristotelian primary substance can not be present in a subject, for it is itself the ultimate subject.

Second, there is the notion of substance or matter, ulh or upokeimenon, in Aristotle's sense, as that which in combination with form constitutes such an individual ousia.

Thus, after all, the fundamental constituents of the world are for him «events,» each actualizing its own essence, together with (as the obscure bond between them is most readily described) the substance which they inherit from their predecessors and pass on to their successors, rather than persisting continuants changing their accidental properties while retaining their essence.