Sentences with phrase «as such the appearance»

Not exact matches

Additionally, Patzer warns that if you try to boost your appearance with a new wardrobe that really isn't «you,» or you decide, after weighing the financial and emotional implications, to opt for a cosmetic procedure such as Botox, be aware that your peers and colleagues may notice that there's something artificial about your look.

However, as the Web has continued to grow, pages have become far more sophisticated in appearance, convincing some businesses to outsource the design and creation of the site to firms that specialize in providing such services.

The appearance came almost a week after Cook took the stage for Apple's latest special event, in San Francisco, where the company unveiled a host of new and updated products such as the iPad Pro and Apple TV as well as two new smartphones — the iPhone 6s and 6s Plus — that went on sale for pre-order over the weekend.

One such study focusing on the legal profession found an appearance - based difference in pay of as much as 14 %.

Fujitsu America, which provides technology and business support to affiliated companies, has yet to answer the complaint or make an appearance in the case, and a company spokesman declined to comment.Lawsuits such as this one are just the beginning, said Marcia Wagner, a principal at the Wagner Law Group who represents plan sponsors and vendors under the Employment Retirement Income Security Act.

You have the option to change the appearance of the charts by varying the time scale, chart type, zooming in to different sections and adding new studies or indicators such as RSI, MACD, EMA, Bollinger Bands, Fibonacci retracements and many more.

This rise of the environment as an election issue is due to a number factors, including greater public interest in environmental issues (such as global warming) and the appearance of green politics at the federal level.

He also landed guest appearances on such popular shows as Sex and the City and The Sopranos.

If, to the contrary, the difference between humans and some sub-humans were slight (if, for instance, humans were only slightly superior to nonhuman primates, so that human existence were a species belonging to what we now call the nonhuman animal world), it would not be clear that the appearance of humans represents the maximal importance of subhuman existence as such.

The appearance of the man - god himself could provoke devotion from onlookers and such behaviour was not limited to non-Romans as is often supposed.

A Resurrection of his physical body, such as is implied by the empty tomb and by some of the stories in the Gospels of his appearances, would point towards a docetic Christ who does not fully share the lot of men; unless, indeed, bodily corruption were to be regarded as being bound up with the sinfulness of man which Christ did not share (but, unless we accept an impossibly literalistic interpretation of Genesis 3 as factual history, it is impossible to hold that physical dissolution is not part of the Creator's original and constant intention for his creatures in this world).

The stories of the appearances of Christ combine traditions about a «spiritual body» such as Paul speaks about (the Lord appears suddenly within a room) with others which tell of a tangible body, capable of being touched or grasped and of the physical process of eating.

This «cooking» process was of utmost importance because it produced the chemicals necessary for the evolution of planetary bodies such as our earth, and thus it made possible also the eventual appearance of life and human beings.

Thus the subject itself can not be found outside one's own opinion as such, because a person can never escape from himself; but this does not mean that what interests me in this opinion is the appearance of my own subjectivity.

Such philosophies must include the notion of «illusion» as a fundamental principle — the notion of «mere appearance.»

Their changing arrangements give the explanation of all the changes in the appearance of matter, not only the changes as you look at it, but all the changes which occur, such as burning, decay, generation.

In Appearance and the latter Reality Whitehead agrees in a descriptive sense, with the dharmadhatu is seen as a «merging» phenomenon where such characteristics as harmonization, mutual identity, and penetration, and interfusion are rightly applied.

Although Whitehead's Category of the Ultimate is meant to lessen the distance, so to speak, between actual occasions and societies of actual occasions, the application of Whitehead's metaphysics to persons seems troublesome; the ancient metaphysical problem of appearance and reality seems to lurk in the background, for the philosopher who wishes to identify res vera in the system soon finds herself perplexed, asking if the subjects of experience are actual occasions, societies of occasions, or sentient beings, such as persons and animals.1

Peale is variously known for such best - selling books as The Power of Positive Thinking (with 14 printings within two years of its 1952 release) and for his regular appearances at presidential prayer breakfasts.

Vistas such as these, I know, do not appear to come within the Christian perspective; and because of this most of those who point to them and welcome them seem, at least by implication, to be heralding the appearance of a religion destined to supplant all earlier creeds.

Among these changes, crucial developments included the penetration of market forces into the countryside, where the vast majority of the population still lived; the appearance of a popular press and the growth of literacy; and a set of ideas conducive to popular dissent, such as anticlericalism and a more rationalized orientation toward material and spiritual life.

If it is the interaction between man and man which makes possible authentic human existence, it follows that the precondition of such authentic existence is that each overcomes the tendency toward appearance, that each means the other in his personal existence and makes him present as such, and that neither attempts to impose his own truth or view on the other.

In the same and in other schools uncertainty about the meaning of the ministry comes to appearance also in the feeling of conflict in a faculty between its loyalty to a traditional idea, such as that of the preacher, and its sense of obligation to denominational officials, alumni and churchmen in general who urge a more «practical» education.

Such teaching, known as Monism, denies the reality of matter and maintains that despite appearances the natural world and human beings are part of God and have no independent being.

This is combined with an alarming tendency to make sweeping statements such as; «New Testament scholars sometimes say that the Gospel accounts of the appearances of the risen Christ are false and his followers did not intentionally claim to be eye - witnesses to his resurrection», without references to back it up.

You have run out of philosophical issues to discuss and resorted to pick on physical appearances and clothing and sunk such lows as toilet talk.

Still, deniers work the edges of the story, picking out the inevitable contradictions (or appearances of contradiction) produced by a large and complex event such as the Holocaust, trying to give the impression of unravelling the whole story by tugging on a few loose threads.

In spite of the diversity in the resurrection narratives there is one important common theme which C. F. Evans draws to our attention when he says, «The one element which the traditions, in all their variety, have in common is that the appearance of the risen Lord issued in an explicit command to evangelize the world, yet the early decades of the history of the church, in so far as they are known to us, make it difficult to suppose that the apostles were aware of any such command.»

While noting that many of his charitable acts, such as volunteering time and raising money through speaking appearances at charitable fundraisers, are not reflected in his tax returns, Santorum admitted: «I need to do better and I should be better and I fell short.»

In him there is the appearance of a novel response to a complex situation; and as such, he brings about new ways of understanding and new kinds of adjustment to the world which then may be shared and developed by those who hear him and accept his message.

But if we do thus know him, we cease to have a priori either any ground for doubting the objective character of the appearances as such or any imperious reason for maintaining it.

The starting point is the appearance of One who asserted that he came to announce and inaugurate the kingly rule of God in such a way as to actualize the hopes of the people of God, make effective the liberating promise and power of God, establish men — by his life and teaching and deeds — in a new relationship to God and to one another.

For all reflexive relationships of this sort, then, the following holds true: Insofar as such a reflexivity is truly real with respect to its structural factors — insofar then as it is the actuality of things and substances which it reflects — to that extent becoming and pure time have to all appearances vanished from it.

As soon as sin makes its appearance ethics comes to grief precisely upon repentance; for repentance is the highest ethical expression, but precisely as such it is the deepest ethical self - contradictionAs soon as sin makes its appearance ethics comes to grief precisely upon repentance; for repentance is the highest ethical expression, but precisely as such it is the deepest ethical self - contradictionas sin makes its appearance ethics comes to grief precisely upon repentance; for repentance is the highest ethical expression, but precisely as such it is the deepest ethical self - contradictionas such it is the deepest ethical self - contradiction.)

This appearance extends itself much farther: it oversteps the limited range of such a closed reflexive system; it propagates itself in every direction, so as in the end to attach itself to the whole of the world.

Needless to say, neither Schaberg nor her forty colleagues take seriously such core Christian doctrines, literally recounted in the Gospels, as Christ's divinity, His virginal conception, and His Resurrection (or «resurrection appearances,» as Deirdre J. Good, associate professor at General Theological Seminary, calls the first Easter).

Characteristic of the modern world are the physical categories, such as location, gender, ethnicity, appearance, from which cyberspace seems to liberate us.

We have already noted earlier that when compared with the commonly accepted religious practices of the day, the Christian community of faith took on an everyday, almost secular appearance, not unlike such a contemporary movement as the Rotarians.

In the constant reiteration of such phrases as «the likeness of,» «the appearance of,» «as it were,» and the variety of similes introduced by «like,» the prophet is insisting that he knows full well that this is a vision only, that this kind of ultimate reality can not be apprehended in substance, but only — and only in part — in meaning.

When our bodies are functioning healthily and no unusual medium intervenes (such as water or a mirror), appearance in this respect has a relation of truth to reality.

Such a point of view may appear to extend the so - called weak versions of the «anthropic principle,» which asserts the primacy of the appearance of life (as we know it) in the universe.

They mean to report in such terms, for example, as Ezekiel employs in summing up his effort to convey the experience from within his own powerfully penetrated and now devastated shell - «Such [he has thus far used similes in profusion] was the appearance [this is only how it looked and felt to me] of the likeness [I do not pretend to speak of the concrete reality but only of its effect] of the glory [this is the quality, not the substance, of the Invader] of the LORD» (Esuch terms, for example, as Ezekiel employs in summing up his effort to convey the experience from within his own powerfully penetrated and now devastated shell - «Such [he has thus far used similes in profusion] was the appearance [this is only how it looked and felt to me] of the likeness [I do not pretend to speak of the concrete reality but only of its effect] of the glory [this is the quality, not the substance, of the Invader] of the LORD» (ESuch [he has thus far used similes in profusion] was the appearance [this is only how it looked and felt to me] of the likeness [I do not pretend to speak of the concrete reality but only of its effect] of the glory [this is the quality, not the substance, of the Invader] of the LORD» (Ezek.

One should strive to grasp the symbolic meaning of the religious facts in their heterogeneous, yet structurally interlocking appearances; such facts can be rites or ritual behavior as well as myths or legends or supernatural beings.

He observes that characters such as Adam and Abraham are introduced as recipients of the divine Word; little is said about their appearance or character traits and nothing is said about the source of the divine Voice.

One speaks, for example, of the wheel as a solar symbol, of the cosmogonic egg as the symbol of the non-differentiated totality, or of the serpent as a chthonian, sexual, or funeral symbol, etc. (In like manner it is agreed that the term «symbolism» should be reserved for a structurally coherent ensemble, for example, we speak of aquatic symbolism, the structure of which can not be deciphered except through studying a great number of religious facts which are heterogeneous in appearance, such as baptismal and lustration rites, aquatic cosmogonies, myths relative to floods or to marine catastrophes, myths featuring fecundity through contact with water, etc. [Cf. Eliade, Patterns in Comparative Religion, pp. 188 ff., and Images et symboles, pp. 164 ff.

It has rarely been remarked that the very title of Whitehead's major work contains a more or less explicit reference to that of F. H. Bradley's: Bradley's Appearance and Reality: A Metaphysical Essay (1893) becomes Whitehead's Process and Reality: An Essay in Cosmology (1929).1 Such an obvious and prominently placed allusion is perhaps already enough to suggest that in some important sense Whitehead's thought can be seen as a critical reworking of Bradley's.

And as regards the appearance to Simon, the text in First Corinthians, upon closer examination, calls into question the notions (1) that such an appearance was an «event» that occurred after Jesus had physically left his tomb and (2) that Jesus was made manifest to Simon in any visible or tangible way.

Wherever and whenever there has been intense intellectual activity in the Church a theological school has arisen, while institutions possessing the external appearance of such schools but devoid of reflective life have quickly revealed themselves as training establishments for the habituation of apprentices in the skills of a clerical trade rather than as theological schools.

So with the Good, when it tolerates such a deceiver, it is as if it said to him secretly, «Yes, enjoy yourself with your false appearance, but remember, we two, we shall talk together again.»

The question may, of course, be raised as to whether the world is really inexhaustibly rich in possibilities or whether its appearance as such may be due merely to the relatively minor place man has in the whole scheme of things and to the magnitude and complexity of the world in comparison with man and his works.