Sentences with phrase «as physical acts»

When people say that their marital relationship is loving, it means that the spouses have skills for sharing positivity, that is, they share many positive words as well as physical acts of love with each other.

It has lost its very nature as a physical act of union.

This always stuck with me as it's such a shift in how the practice of yoga is typically viewed as a physical act of doing - when really there are so many more aspects than the physical and so much more depth than the doing.

Although the heretical «maximalist» Stella divided critics, his extravagant flights into literal space extended his definition of paintings as objects and seeing as a physical act.

Not exact matches

After the deal, Morgan Stanley will still act as an intermediary between clients and physical oil markets, but will be rid of its own network of storage and transportation assets.

They act as if they are still operating in an environment where the function of a physical store is to drive transactions, rather than to provide an immersive physical experience, build personal relationships and upsell.

Except as expressly and specifically contemplated by the Agreement, no representations, statements, consents, waivers or other acts or omissions by any The Defense Alliance of Minnesota Affiliate shall be deemed legally binding on any The Defense Alliance of Minnesota Affiliate, unless documented in a physical writing hand signed by a duly appointed officer of The Defense Alliance of Minnesota.

Physical damages of the same proportion would be considered an act of war or terrorism, and as such, it is fitting to label this concern a matter of national security.

Further, as noted by Avril Haines, the former U.S. deputy national security advisor, unlike physical acts of war, there are no «metrics» for defining or measuring cyber-attacks.

In both cases, therefore, the field acts as the medium for the transmission of physical feelings and conceptual patterns from one set of actual occasions to another.

If the entire universe, all that is and has been, is God's body, then God acts in and through the incredibly complex physical and historical - cultural evolutionary process that began eons ago.28 This does not mean that God is reduced to the evolutionary process, for God remains as the agent, the self, whose intentions are expressed in the universe.

I argue that the availability of the Greek language as a whole during acts of speaking or writing it would have to involve a high degree of conceptual entertainment; otherwise, speech would be an impossible foraging operation among physical memory traces.

In this context he defines the sin of contraception as to «subordinate the primary purpose potential of the sexual function and organs to secondary purposes of the sexual act, this subordinationunderstood of a physical ordering of nature»; «the primary end intrinsic to the physical nature of the act [may not be] subordinated to other purposes».

It is never taught as the physical background to newer and wider interpretations of the creative act of God, and of the implications of theology.

As the Christian thing concretely present, a congregation is a complex of practices comprised of bodily and mental acts regarding ourselves, our neighbors, our shared social and physical contexts, and God.

Leclerc picks up on how substantive can be (must be) the relations between physical existents, and furthers this by insisting that any such relations are substantive only insofar as they arise out of actions — the acting of entities upon one another reciprocally.

Concern with the deepest reaches of relational physical feelings combined with the widest range of conceptual generality in the unity of an act of experience is characteristic of Whitehead's value theory as a whole.

Hence in opposition to Whitehead, at least as he understands him, Leclerc advocates a modified Aristotelianism, according to which the subordinate entities within a physical organism «act on each other reciprocally, and are thus each modified, in some respect, by the relationship, that is, by their acting» (NPE 309).

This attitude takes into account the external, physical acts of worship as well as the internal acts of the heart.

In the past ten or 15 years many states have revised rape laws to encompass male as well as female victims, marital rape, acts of sexual coercion not involving intercourse and assaults in which there is no instance of resistance or physical harm.

IMO, it is a messed up theology when «incorrect» words or thoughts are considered as «evil» as certain atrocious physical acts.

Alyosha's kiss of the earth is not so much a sacramental act uniting the physical and spiritual as it is a sign of the victory of the Karamazov strain in him: the earth - bound force, unrestrained and crude, as Father Paissy had put it.

By the finite created character of the praemotio physica on the one hand, and the fact that it is distinct from the act to which it premoves on the other, it can not itself be thought of meaningfully as the reason for the increase in being which the act involves for the created agent, because in relation to it the physical premotion after all is still ontologically inferior and stands on the side of potentia.

Being clean is not simply a physical good; acts of purification have a symbolic significance, too — as many religious rites testify.

In that case it is hard to see why such a created entity, communicated to the faculty of the finite being, could not lastingly belong to it, and why, therefore, we may not consider as conceivable the very thing that defenders of physical premotion attack as metaphysically meaningless, namely, that a faculty or power, understood to be an active power, could bring itself from potency to act, of itself, of course on the basis of conservatio and concursus, which latter, however, would not create some intermediary between potency and act but simply posit potency and act.

We hold that mass, in its preprojective sense, is an objectified form of certain physical societies, a form that acts as a universal leveler of relations in societies, and one that, in a distant echo of Averroës, completely ignores elements of internal structure.

But this conception is fundamentally untrue to itself, because it envisages this physical premotion, as regards its term, as a reality created by God, lying between the faculty of the creature and the act produced by it.

Thus we speak of a formula as being true if it represents correctly the way in which certain physical elements act in relation to one another, and a syllogism is said to be true when the final statement in a series of statements is derived by rational necessity from the others in the series.

The 1967 Abortion Act was only supposed to allow for a termination of pregnancy under such exceptional circumstances as those that would result in «grave permanent injury to the physical or mental health of the pregnant woman.»

In particular, quantum mechanics posits a role for the observer in physical reality that has fundamental implications for the Newtonian view of physical reality as existing and developing independently of any freely acting agent.

In that concept, God was devoid of any physical dimension, being rather an entirely conceptual act of valuation of pure eternal objects, that is, of eternal objects in themselves, rather than as actualized in temporal actual entities.

«Instead of varying the physical distance to a mirror, we've varied the electrical distance to an electrical short circuit that acts as a mirror for microwaves.»

As we have seen, physical acting must be fundamentally a relating, and relating can not be understood in terms of mere «impact,» for this can result at most in only change of place — and indeed, as was clear to thinkers like Descartes, Newton, Leibniz and Kant, on the conception of the physical as in itself passive «matter,» even change of place could not occur upon mere impact, there being necessary also an «act» setting the impacted body into motioAs we have seen, physical acting must be fundamentally a relating, and relating can not be understood in terms of mere «impact,» for this can result at most in only change of place — and indeed, as was clear to thinkers like Descartes, Newton, Leibniz and Kant, on the conception of the physical as in itself passive «matter,» even change of place could not occur upon mere impact, there being necessary also an «act» setting the impacted body into motioas was clear to thinkers like Descartes, Newton, Leibniz and Kant, on the conception of the physical as in itself passive «matter,» even change of place could not occur upon mere impact, there being necessary also an «act» setting the impacted body into motioas in itself passive «matter,» even change of place could not occur upon mere impact, there being necessary also an «act» setting the impacted body into motion.

This means that fundamentally the «change» entailed in the «acting» of a physical existent can not be essentially locomotive change; rather locomotive change must be seen as either only one aspect of the change involved in and constituting «acting,» or as only the resultant of the change involved in «acting» — the latter is the view of Leibniz and of Whitehead; I would myself incline to the former alternative.

In the conception of the physical as «acting,» on the other hand, change of other kinds in addition to locomotive change are admitted, so that a mechanistic analysis must accordingly be only of an aspect of physical acting, which means that since it leaves out of account other aspects or features of change or motion, it is an abstraction.

A concrete «act» of God in history can be discerned only by faith — and faith, as even the most orthodox theology maintains, is the gift of the Holy Spirit; the physical, objective «miracle» or act of God is only an outward indication.

The reason for this is that physical acting is not either simply fortuitous change nor is it a mere mechanical interconnection; physical acting as a relating is «directed to» another entity, and this entails the factor of «end» — this is not a mere anthropomorphic projection; the concept of «end» is implied in the concept of «acting.»

The factor which makes possible not only complexity of structure, but any structural relationship at all, is the mental acting which is ingredient in the physical existent — structural relationship, as the outcome of inter-acting, entails the factor of «end,» which necessitates mental acting.

For an understanding of the change or motion fundamental in physical acting, it is necessary to concentrate on that acting as producing structural relationships.

For if a relationship is to make a difference to the entities involved, as opposed to being purely «external» 5 — and such a difference is precisely what is involved in a «structural relationship» — then that relationship can only be effected by the acting of the entities concerned; since unless they act to bring about a relationship, any relationship which there might be would be entirely external, as it is in the case of the physical conceived as «matter.»

But with the different conception of physical change as acting necessitated today, the sciences of physics, chemistry and biology must be seen as concerned respectively with entities exhibiting different grades of complexity of structural interrelationship.

This is indispensable if there is to be knowledge of the physical, as the history of philosophy of the last three centuries has made clear.10 The second is that mental acting is required by the physical in the process of physical acting.

For, as we have seen, mental acting initiates by conceiving, i.e., grasping, the definiteness of the physical, and holding it in abstraction in its universality.

This means that the theory of mental acting as constitutive of a distinct and separate mental or psychical existent is untenable; mental acting must be seen as a factor or ingredient in the total physical existent — which was Whitehead's doctrine in conceiving the mental as one «pole» of an actual entity.11

But we have shown that the conception of the physical as matter,» i.e., as devoid of acting, is to be wholly rejected.

Physical acting conceived as a relating, as Kant particularly insisted, entails an internal change being effected in the other entity.

Physical barriers have also been used throughout history, such as condoms made from animal's intestinal tracts or stomach, halved and hollowed out citrus fruits as diaphragms (the citric acid also acts as spermicide), and melting suppositories designed to form an impenetrable coating over the cervix.

It is defined in Article 2 of the Convention on the Prevention and Punishment of the Crime of Genocide (CPPCG) as «any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such: killing members of the group; causing serious bodily or mental harm to members of the group; deliberately inflicting on the groups conditions of life, calculated to bring about its physical destruction in whole or in part; imposing measures intended to prevent births within the group; [and] forcibly transferring children of the group to another group.»

And as we engage in these physical acts, God is moving spiritually as well: the words of Scripture call us to faith, baptism grants us the Holy Spirit, and communion offers the very real body and blood of Christ which bring the forgiveness they purchased for us at the cross.

On genetically enhancing a child's IQ or physical strength, he comments: «Enhancement could be seen as an act of love and concern, rather than a narcissistic effort to make the child a product or commodity.»