Sentences with phrase «as in the nexus»

The FonePad sports a 7 - inch IPS (1280 × 800 pixels) display with a 216ppi density which is the same as in the Nexus 7.

As in the Nexus 6 it has 3 GB of RAM and also a 64 GB model, as well as a smaller 16 GB model and no room for expansion.

The only reasonable excuse I can come up with for maintaining the navigation bar as it currently exists is if you literally have no space on the bezels due to stereo speakers (as in the Nexus 6, but the Nexus 6P's bezels are still wide enough to fit capacitive buttons).

Not exact matches

Streaming devices from competitors, such as Roku, Amazon Fire TV and Google's Nexus Player, have been touted as far better media players: speedier, slicker and built for streaming Internet video in 2015.

On its website, Sling TV, which CEO Roger Lynch describes as «a work in progress,» says it will «soon» also be available on Amazon Fire TV and Fire TV Stick, Xbox One and Google Nexus Player.

Neither the Nexus 4 nor those African phones are as high powered as most of the «hero» devices being sold in advanced markets, but for many users, they're good enough.

Features available in the latest OS of Android, which can run only on high - end phones such as the Galaxy S or the Nexus series, will not be available to those phones on the lower end of the spectrum.

Today very few «cash registers» are set up to accept a phone instead of a credit card, and similarly only one widely available phone in the U.S., Google's Nexus S, is tricked out with the necessary chip for so - called Near Field Communications that the industry hopes to adopt as the standard for transferring data from phones to in - store terminals.

Tallahassee, FL, August 10, 2015 — NewSci, LLC, a leading provider of Insight - as - a-Service to the education, healthcare, and social sectors, announced today the successful close of its seed round totaling $ 500,000 led by members of the Florida Angel Nexus in Tallahassee and Orlando.

On the contrary, given the presumption of a collective agency for the cell as a unified field of activity, it makes excellent sense to account for the stability of the field in terms of societies of inanimate actual occasions with their ongoing transmission of fixed patterns and for the vitality of the field in terms of the nexus of living occasions with their higher degree of novelty and originality.

Only the series of dominant occasions known as the soul is a separate society, i.e., a set of personally ordered occasions which provide continuity in time for the patterns already generated in large part by nexus of living occasions within the field of activity proper to the brain.

But this is a hard case for me, because in the context of Uganda (as in other countries where Lively et al. are active) there is a nexus between political advocacy and systematic violence that does not exist in, say, Baltimore.

I am thus persuaded to view the «nonsocial» nexus supportive of unified dominant mentality, which receives so much attention in Sherburne's model, as being more social than other passages might lead us to expect.

A decline of conscious attention, as in exhaustion, in which the figure - ground structure dissolves into a homogeneous field, illustrates that consciousness is derivative from a more complex experience, which I have located in the overwhelmingly nonconscious occasions in the «nonsocial» nexus.

For example, a theologian may assume that modern knowledge leads us to conceive the universe as a nexus of cause and effect such that total determinism prevails in nature.

As a nexus, these individual elements are joined together in a single fabric, called the Church, or assembly of the people of God.

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

The close nexus between belief and deed in the act of giving alms was noted by the fourth - century theologian St. Ephrem, who wrote in a Christian dialect of Aramaic known as Syriac.

It necessarily includes others as aspects of itself, but the essence of a self, a whole, is the drive to make something new and pass it on as a determinate condition for others, not merely to make an object determinate in the actual spatio - temporal nexus already (eternally) specified conceptually.

But the subject / superjects of many as simultaneously objectified in one actual entity is a spatial nexus, and abstracted from their necessary inclusion in a one, they are a multiplicity.

I see the major issue not as how much detail of the real causal nexus CE reveals but whether we are justified in believing that it reveals any at all.

It is that, while Laszlo centers upon patterns of structure and relationship which are reiterated throughout the hierarchy of entities of the world, Whitehead focuses on a primordial type of entity, the actual occasion, whose basic processes are found only in its kind and not reiterated in larger arrangements such as nexus and societies.

The action is ecstatic in the sense that it stands outside the causal nexus of means and ends; it juts out religiously as an end in itself.

He contended in Fides et Ratio that anthropology is the nexus of the two Thomisms: «Metaphysics should not be seen as an alternative to anthropology, since it is metaphysics which makes it possible to ground the concept of personal dignity in virtue of their spiritual nature.

I find that Whitehead's exposition is question - begging and seriously misleading.4 The exposition is misleading insofar as it suggests that belief in either a specific or generic causal nexus is adequately justified by a subject's experience of CE alone and not ultimately by systematic considerations, particularly those related to prehension.5 If Whitehead's theory of perception was intended to stand alone without support from the rest of his system, as Ford suggests (EWM 181 - 182), then I claim that it is insufficiently justified insofar as a part of it, the theory of CE, is inadequately justified.

In this sense, nexus are composed of (i.e., have as constituents) actual entities.

Thus the paragraph can be read as containing what I shall call the transcendentist thesis about the ontological status of nexus, namely, that they only exist as real entities in God.

The sense of the world as a unified whole is not constituted by a separate physical feeling in addition to the causal and transmuted feelings whose data are either single actual entities or a nexus of individuals.

The transcendentist can understand the nexal sets as corresponding to nexus as they exist in the consequent nature of God.

Because Whitehead himself usually explains this operation by way of a common eternal object which is illustrated in all the actual entities of the nexus, the significance of a transmuted feeling as a feeling of physical community in the actual world is often overlooked.

the claim can be illustrated more complexly as follows: My present subject (actual entity) and contemporaneous actual entities in the physical object do not constitute a nexus.

B is a starting phase in a nexal set N when B is not later than any phase in N. And F is a terminal phase in a nexal set N when no phase in N is later than F. Just as there is not a unique present state of the universe, so a nexus might have more than one starting phase or more than one terminal phase (cf. Davey and Priestley 15).

These analogies may be explained, as Whitehead typically does, in terms of a single eternal object which is felt to qualify the diverse actual entities of the nexus.

The main point is that the inclusivist can read the second part of this paper as an attempt to understand cohesive nexus in terms of the logic of relations.

Those who accept the transcendentist thesis can read the second part of this paper as containing a discussion of nexus as they exist in the consequent nature of God.

(In thus relativizing nexus to a single divine subject actual entity, transcendentism might be construed as a form of subjectivism.)

In this respect, the UN-NGO nexus is becoming an instrument as useful to some activists in advancing their causes as are the courts in their own countrieIn this respect, the UN-NGO nexus is becoming an instrument as useful to some activists in advancing their causes as are the courts in their own countriein advancing their causes as are the courts in their own countriein their own countries.

For purposes of illustration, let us have a simple example: A and B are actual entities, and B prehends A. And so there is the nexus — call it the A-B nexus — that is constituted by B's prehension of A. 6 The phrase «prehensions of each other» in the category suggests that, in order to have a nexus, A must also prehend B. However, I think that Whitehead used that phrase loosely, and so its meaning can also be expressed as «prehensions of one another.»

with complete consistency, accords priority to actual entities is that it is only actual entities which are agents, in the primary sense I have endeavored to elucidate, all other entities being «agents» or «efficacious» only either as factors in actual entities, i.e., as contributory to the «act» of actual entities (e.g., eternal objects, prehensions, subjective forms, propositions) or as derivative from actual entities (e.g., nexus, societies).

But even when there is not the extreme situation of multiple personalities, it seems as though «unconscious» drives and fears, appetitions and aversions, are present in occasions of the nonsocial nexus which are not incorporated into the regnant society.

We project the sensum on to the physical nexus causally felt, and take it (the sensum) as the representative, in clear consciousness, of what is vaguely, but deeply, felt in causal.5

In this phase there is the mere reception of the actual world as a multiplicity of private centers of feeling, implicated in a nexus of mutual presuppositioIn this phase there is the mere reception of the actual world as a multiplicity of private centers of feeling, implicated in a nexus of mutual presuppositioin a nexus of mutual presupposition.

As long as the individual strives to find himself in the nexus of reflections, he does not come to himselAs long as the individual strives to find himself in the nexus of reflections, he does not come to himselas the individual strives to find himself in the nexus of reflections, he does not come to himself.

One party's economic agenda is dominated by business lobbies, but the policy proposals that come out of the Chamber of Commerce — GOP nexus are so unpopular that they are stillborn in Congress as soon as the hideous opinion poll results are known.

Identifying history with discursive thinking, Cassirer speaks of the historical fact as meaningful only as a member of a course of events or a teleological nexus and not in its particularity and uniqueness.

So the point of Whitehead's example in the above passage would be that in talking about the membership of the complex structured society which is a total man, in the ordinary sense of the term, one is referring not to a subordinate society, such as the enduring object which is the life, or soul, of the man, but to all the individual actual occasions in all the subordinate societies and subordinate nexus which make up the man.

That is to say, man is not, as pure naturalism would have it, merely an object in nature which is acted upon and reacts according to fixed general laws, a passive receiver of prior causes and a non-willing, non-responsible transmitter of future effects, whose consciousness and action are completely caught up in the causal nexus of matter and time.

Rockefeller's subsequent divorce of his wife and 1963 marriage to the much - younger Margaretta «Happy» Murphy, a mother of four who had recently divorced her husband, cemented in the minds of many family - minded Americans an unpleasant nexus between loose morals and weak support for the military; it marked the forging of a large wedge of voters that now consciously identified itself as conservative and would grow to include Democrats as well as Republicans.

Though accused of radicalism, More always favored a moderate approach, acting as a mediator «in the nexus between two worlds at odds.»

In summary, for human beings, causal efficacy can be considered as the physical feeling by the subject of the world as grouped into nexus (involving a transmuted physical feeling).