Sentences with phrase «as objects of knowledge»

On reflection we can see that the above argument for the internal relatedness of God as cognitive subject presupposes that there are alternative possibilities for God, at least with respect to what creatures, or what states of creatures, He has as objects of knowledge.

If it is rebutted that we need not speak of the experience as the object of knowledge of this reflexive awareness, then this view boils down to a recommendation for a radical shift in our understanding of what we mean when we speak of an «awareness of» or «knowledge of» something, a shift which is unwarranted.

Actually not every thing is equally related to the concept of knowledge and to know - ability, even though ii is also true that precisely as something and as an object of knowledge it must somehow enjoy equal status with everything else with respect to conceptual comprehension.5 The differing internal relations of the objects of knowledge to the concept of knowledge establishes the relevance of these as philosophical objects.

This means that God, who is love (1Jn 4,8), loves all men as himself, and wishes to give himself to them as the object of their knowledge and love.

The artwork of Laura Lima takes the body as its starting point, and integrates it as a material potential and as an object of knowledge and sensibility, as just another element in the configuration of the work in space.

Hence the slow displacement from the expression of withdrawal — as in Bram van Velde's work — to a distanced analysis of painting by the painter as a predetermined code / language, as an object of knowledge, in Supports / Surfaces» work.

Not exact matches

As an intellectual convert to the faith, it seemed obvious to him that since Christian theology claims the one God of all as its object, it is either universal knowledge or it is falsAs an intellectual convert to the faith, it seemed obvious to him that since Christian theology claims the one God of all as its object, it is either universal knowledge or it is falsas its object, it is either universal knowledge or it is false.

To witness that Allah is One includes a perfect belief in Him as the source of creation and knowledge and the object of worship.

Knowledge is a later development of consciousness and occurs only when consciousness reflects on itself by turning back upon itself and positing a former moment of experience as an object of awareness.

No more does it help to suggest that God's value is wholly independent of his relations to the world, whether of knowledge or of will, for this only means that the particular characters of the objects of his knowledge, or the results of his willing, are to him totally insignificant, which is psychologically monstrous and is religiously appalling as well..

Regarding knowledge of possibility, we can, for present purposes, avoid discussing the well - known difference between Whitehead and Hartshorne as to whether God has a primordial vision of all eternal objects (possibility), as Whitehead asserts, or whether God derives eternal objects from the world, as Hartshorne does.

But perhaps the most interesting idea to arise in this chapter is James's suggestion that the stream of thought is made up of bits of knowledge or, as James puts it, bits of «sciousness», which include knowledge of other objects only, not themselves.

«Each «section» of the stream, says James, «would then be a bit of sciousness or knowledge of this sort, including and contemplating its «me» and its «not - me» as objects which work out their drama together, but not yet including or contemplating its own subjective being» (PP1 304).

If this were not the case, then these units of consciousness would change, for added to the constitution of the drop taken from the other objects of knowledge there would have to be the knowledge of itself as distinguished from the knowledge of its objects.

This implies the recognition that subject - object knowledge fulfills its true function only in so far as it retains its symbolic quality of pointing back to the dialogical knowing from which it derives.

His object, therefore, the past event, is not only an eternal object but also a necessary object, an object that must be what it is, and is known rationally in apprehending this necessity; Par.39: Applying these results to our knowledge of nature: we regard nature as a self - creative process and therefore creative of eternal objects.»

If one asks how the subject knows the object, one has in brief form the essence of theory of knowledge from Plato to Bergson; the differences between the many schools of philosophy can all be understood as variations on this theme.

As being can never be studied as an independent object, the history of metaphysical thought can not be without implications for the history of being:» [E] very science goes through a process of historical development in which, although the fundamental or general problem remains unaltered, the particular form in which this problem presents itself changes from time to time; and the general problem never arises in its pure or abstract form, but always in the particular or concrete form, determined by the present state of knowledge or, in other words, by the development of thought hithertAs being can never be studied as an independent object, the history of metaphysical thought can not be without implications for the history of being:» [E] very science goes through a process of historical development in which, although the fundamental or general problem remains unaltered, the particular form in which this problem presents itself changes from time to time; and the general problem never arises in its pure or abstract form, but always in the particular or concrete form, determined by the present state of knowledge or, in other words, by the development of thought hithertas an independent object, the history of metaphysical thought can not be without implications for the history of being:» [E] very science goes through a process of historical development in which, although the fundamental or general problem remains unaltered, the particular form in which this problem presents itself changes from time to time; and the general problem never arises in its pure or abstract form, but always in the particular or concrete form, determined by the present state of knowledge or, in other words, by the development of thought hitherto.

Here is where Buber's terminology shows itself as clearer than Heidegger's «Dasein ist Mitsein» (existence is togetherness) and Marcel's understanding of knowledge as the third - personal object of the dialogue between a first and a second person.

It is only when the symbolical character of subject - object knowledge is forgotten or remains undiscovered (as is often the case) that this «knowledge» ceases to point back toward the reality of direct dialogical knowing and becomes instead an obstruction to it.

God is neither an object of scientific investigation nor something that we can insert in the treasure of our knowledge, as one mounts a rare stamp in a special place in an album — there it is, finest and costliest of all.

I Let us follow John Wilcox in defining temporalistic or process theism as any theism which portrays God as an experiencing subject, the knower of temporal processes, whose knowledge is itself subject to growth, expanding along with the growth in temporal reality which is the object of that knowledge (2:295 a).

He is often said to have inaugurated the «subjective turn» — credited with recognizing that we have to start from an analysis of consciousness and treat all the «objects» of our knowledge as shaped, distorted, conditioned by our «subjective» filters.

If MacIntyre is captive to the terms of this disjunction, it is because, with Aristotle, he fails to distinguish adequately two branches of knowledge: eudaimonology, the object of which is human happiness and the means to attain it; and ethics, the object of which is human conduct in the light of reason as differentiating good from evil.

The ultimate object of man wherein lies his greatest happiness in future life is to gain knowledge of the realities of things so far as his nature allows, and do what is incumbent upon him.

The Enlightenment is white, male, European and rationalist, and is regarded as a key agent in perpetrating imperialism, colonialism, racism and the exploitation of the natural environment, The Enlightenment view assumes that we can possess knowledge based on publicly recognized fundamental principles that enable us to engage the world as an object of investigation.

The attempt might even be made positively to recommend this fixing of a terminological starting - point, by recalling that for Christian scholastic philosophy, too, in contrast to Platonic and Idealist philosophy, what first meets man's cognition and what he therefore rightly takes as the starting - point and model case of possible objects of his knowledge, is what is experienced by the senses and to that extent material.

And all the transcendental properties of each and every existent can only be known as necessarily belonging to every being, in an analogous and hierarchical manner, because they are implicitly affirmed in every act of cognition as necessarily belonging to every possible object of knowledge by reason of the very character of a knowing subject.

If, on the one hand, this assertion is construed objectively, as asserting that God is the eminent object of experience, because the only individual other than ourselves whom we experience directly and universally, it can be shown to be true both literally and necessarily, on the understanding that such immediate experience of God can become knowledge of God, or even experience of God as God, only through the mediation of concepts and terms.

First, he distinguishes from classical empiricism a revisionary description of experience according to which sense perception is neither the only nor even the primary mode of experience, but is rather derived from a still more elemental awareness both of ourselves and of the world around us» (PP 78).6 On Ogden's analysis, both the classical and this first type of revisionary empiricism «assume that the sole realities present in our experience, and therefore the only objects of our certain knowledge, are ourselves and the other creatures that constitute the world» (PP 79) 7 With these «two more conventional types of empiricism» he contrasts a «comprehensive» type of revisionary empiricism distinguished from them by its consideration of the possibility (and then also by its claim) that the internal awareness it asserts together with the former revisionary type is «the awareness not merely of ourselves, and of our fellow creatures, but also of the infinite whole in which we are all included as somehow one» (PP 87, 80, 85).

Our faith that these unintelligible objects actually exist proves thus to be a full equivalent in praktischer Hinsicht, as Kant calls it, or from the point of view of our action, for a knowledge of what they might be, in case we were permitted positively to conceive them.

This question, of course, was at least as important to Locke as the problem of insufficient factual knowledge regarding the interaction of physical objects.

Then when a particular situation occurs, God simply does what he had from all eternity decided that he would do in such a situation, which he had eternally contemplated as possible.1 This view has important similarities to John Cobb's exposition of Whitehead's view of God's knowledge of eternal objects, though Cobb might not wish to claim that the primordial orderings of eternal objects are conscious, as Creel claims about God's knowledge of possibilities.2

I do believe they are considering little boys the ones they are feeding... and maybe those teenage ones will be able to look at a breast not only as a object of sexual desire but first the resource that mothers use (can use) to feed their children... what a wonderful gift of knowledge and tolerance to give to them!

Moreover, Hartshorne affirms that he does not contradict himself when he asserts the additional twin theses that every concrete entity is a subject (or has objects of knowledge) and that every such entity must be an object for some (anyone will do) subject.31 Furthermore, he argues that only the panpsychistic doctrine of an ocean of subjects internally related to their objects of knowledge can make sense of our deeply ingrained conception of the world as a real nexus of temporal succession of cause - effect relationships.

The first is that, as an instinctive Platonist, I naturally believe that every genuine act of human creativity is simultaneously an innovation and a discovery, a marriage of poetic craft and contemplative vision that captures traces of eternity's radiance in fugitive splendors here below by translating our tacit knowledge of the eternal forms into finite objects of reflection, at once strange and strangely familiar.

Thus, in one sense, the physical world, as the class of all physical objects, can be taken as derivative from nature (when by nature we mean the phenomenalistic object of perceptual knowledge).

The bond is constituted through common interest in the object of study; the student respects the teacher as the possessor and mediator of certain crafts, a body of knowledge or an accomplished skill; he considers him worthy when this treasure is great and significant and when the teacher is willing to give of it freely.

Ordinarily, culture is sub-divided into two categories, «material culture,» referring to the physical objects people use, such as clubs, pots and pans, automobiles, and «non-material culture,» describing such non-physical aspects of human life as ideas, knowledge, language, and conduct.

That means they are curious and like to explore, but don't yet have some of the necessary knowledge to protect themselves from dangers such as fire and heat, sharp objects or dangerous digestives.

Recently, advanced cognitive researchers have been especially focused on the capacities of abstraction, generalization, concretization / specialization and meta - reasoning which descriptions involve such concepts as beliefs, knowledge, desires, preferences and intentions of intelligent individuals / objects / agents / systems.

«As we learn more about the sources for dust, we can gain additional knowledge about the history of the universe and how various stellar objects within it evolve.»

Researchers from the US National Institute of Mental Health who have been looking at where memories are stored now say that we keep our knowledge about different properties of objects, such as colour and movement, in different places.

In medieval times, however, there was a widespread knowledge of artists» materials that contributed deeper meaning to objects such as the Metz Pontifical (c. 1316) and the Macclesfield Psalter (c. 1330), both beautiful illuminated manuscripts now in the Fitzwilliam Museum, as well as the Thornham Parva Retable, which was also restored at the Hamilton Kerr Institute, and the Wilton Diptych, Richard II's iconic portable altarpiece.

«Our new observations have greatly improved our knowledge of one of the biggest, Makemake - we will be able to use this information as we explore the intriguing objects in this region of space further.»

The Hubble results have revolutionized the state of knowledge in virtually any branch of astronomy — not that every good result comes from the HST, but as these data are available publicly, they are used if ever possible; from planets, comets, and asteroids to stars, clusters, nebulae, and galaxies, every sort of objects in the sky were investigated, often obtaining most revolutionary results.

NSO advances our knowledge of the Sun — both as an astronomical object and as the dominant external influence on Earth — by providing forefront observational opportunities to the research community.

To illustrate, this talk will focus on infants» knowledge of objects, agents, and social beings, and on two new systems of concepts that emerge quite suddenly at the end of the first year: concepts of objects as kinds whose forms afford specific functions for action, and concepts of people as social agents whose mental states are shareable experiences of the things they act upon.

eLearning professionals should think of learning objects as small sharable «knowledge packages» that include all related learning material needed to cover a specific learning objective of the eLearning course.

Water was «read» by their mind, heart, sensorial attitude, into a valuable process of transdisciplinary knowledge.3 The visit to The Water Tower4 of the town and its museum facilitated the real knowledge of the objects and instruments that were used during the centuries by the rural and urban civilization concerning the use of water; the creative workshops facilitated unexpected «meetings» between poetry, music and painting in the artistic imaginary frame of water; the presentations revealed the magic powers of the water as they are known in folklore, mythology and also the astonishing Bible significations of the water and its use in religious rituals; the scientific outlook on water brought forward for discussion its physical - chemical properties, its role in the human metabolism and in all living beings.