Sentences with phrase «as ultimate reality»

A recorded history, purpose and plan to be able to escape this fallen matrix some would accept as the ultimate reality.

In describing this dichotomy, Walsch says that he is drawing on an «eastern» mystical definition of God as the «No - thing» kind a «western» practical definition of God as ultimate reality.

This image is shocking, even almost blasphemous, when examined from the point of view of our ordinary standards of rationality, or of what we usually think should qualify as ultimate reality, or omnipotence or as the foundation of our being.

On another occasion when Gargi had pushed Yajnavalkya back step by step, a device often used in the Upanishads and known as the regressus, to Brahman as the ultimate reality, she still persisted in asking what lay behind Brahman.

Prometheus thus becomes the representative of a view of human beings and the world that sets up their own self - consciousness as the ultimate reality and supreme good.

Rather it is the immediacy of experience itself, understood as the ultimate reality of each and every self.

Indeed, the very topics we neglected in the eighties have become the standard ingredients in the current renaissance of classical theism, where God is established as the ultimate reality.

He also rejected the Hindu idea of Brahman as ultimate reality.

Joachim Wach, a sociologist of religion, has suggested four characteristics of religious experience and belief: (1) Religion «is a response to what is experienced as ultimate reality; that is, in religious experiences we reach not to any single or finite phenomenon, material or otherwise, but to what we realize as under - girding and conditioning all that constitutes our world of experience.»

If religious belief is attained when reason makes a «total response of the total being to what is apprehended as the ultimate reality,» such that in this act reason is reborn, then it follows that those who totally accept a given world - view as ultimate, whether it be theistic or non-theistic, naturalistic or supernaturalistic, immanentist or transcendentalist, as normative for their entire lives and as the supreme value in their hierarchy of values, and hence not taken as a means but as an end, belong to the religious dimension.

Paul Tillich describes God as that ultimate reality.

If we are in some way blind to love as ultimate reality, it is a result of αμαρτία.

When then a man turns to molecules and atoms alone as the ultimate realities, he is not being more factual than the man of religious faith.

Not exact matches

Edwards added that he believes the recession is now here (hence his «ultimate» adjective), «just as it was in the fall of 2011 until global coordinated easing injected trillions and masked its impact, and will manifest itself unless the global central banks step up far more aggressively and tune out reality once again.»

He did muse, that the ultimate underlying laws of physics (which drive all reality) could be metaphorically referred too as «god».

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).

Similarly, Buddhists can understand the disciplines of meditation in which they engage as setting aside the private self in favor of a reality that is far more ultimate.

My demand is, that the ultimate arbitrariness of matter of fact from which our formulation starts should disclose the same general principles of reality, which we dimly discern as stretching away into regions beyond our explicit powers of discernment.»

The passage seems to say that the ultimate metaphysical reality that underlies and expresses itself in every concrete occurrence of actuality or value «envisages» possibilities both in pure abstraction and in their relevance for actual entities, as well as «envisaging» the actual entities themselves.

Moreover, as William Beardslee insists, the story form tells the individual «where he has come from and where he is going,» since «by creating its own ordered world, wherein through struggle and action an end is achieved, the story expresses faith in the ultimate reality of order and life.

As for the basic secrets of the cosmos, Jeans says, «The ultimate realities of the universe are at present quite beyond the reach of science, and may be — and probably are — forever beyond the comprehension of the human mind.»

The Tao, the ultimate principle of reality, is said to exercise its influence on nature and man not by active causation but by wu - wei, an untranslatable term for «active inaction» or, as I would prefer, «effective non-interference» or «non-interfering effectiveness.»

We might also note that Nietzsche's higher or Dionysian vision of Eternal Recurrence — which he judged to be the ultimate expression of Yes - saying or total affirmation — can be reached only by passing through a full and total realization of the meaninglessness and chaos of the world or reality as such.

As to how such an assertion is possible (even if it is advantageous), Keen tentatively suggests that if our dominant conviction is that our bodies and feelings can be trusted, «the likelihood is that» we will adopt a liberal view of ultimate reality.38 Keen's personal history as an affluent Anglo - Saxon male seems to become crucial at this point, for it allows him an optimism that is incredible considering the tooth - and - nail progression of world historAs to how such an assertion is possible (even if it is advantageous), Keen tentatively suggests that if our dominant conviction is that our bodies and feelings can be trusted, «the likelihood is that» we will adopt a liberal view of ultimate reality.38 Keen's personal history as an affluent Anglo - Saxon male seems to become crucial at this point, for it allows him an optimism that is incredible considering the tooth - and - nail progression of world historas an affluent Anglo - Saxon male seems to become crucial at this point, for it allows him an optimism that is incredible considering the tooth - and - nail progression of world history.

When I realize that the particular conclusions generated by the serious reflection that arises from such assumptions have only the authority of those assumptions, then I feel free to turn to another philosophy that includes among its data human persons and their interactions; for my perception of reality is such that these seem to me at least as real and ultimate as sense data and mechanical relations.

To say that sin at least harmed men is beside the point; for what harm did it do to harm men, parts of a system of reality that as a whole or in its ultimate reality was incapable of loss or gain?

According to the way of identity, man intuits himself and the divine as one, at least on the ultimate level; the way of distinction insists on distinguishing the reality of God from that of man at every level.

On the other hand the human mind can not establish itself in its finitude and contingency as the ultimate judge of reality.

Reason must attain the dimension of faith to seek answers to questions of ultimate import and which will not go away, such as the reality of God, the origin and destiny of man, the ultimate worth of human life, etc..

Earlier Christians could greet the world as the creation, as a contingent realm deriving its ultimate meaning and reality from a transcendent Creator, even though the primitive Christians looked upon the world as the old creation, an Old Aeon that even now is coming to an end.

But Whitehead means something else by a «whole» (as an ultimate unit of reality) when he says it is «the singularity of an entity» (Process 21), or the unity of a subject (Category of Subjective Unity.

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

In fact it could with justice be said that the principles are all the more important as ultimate orientation and guides, the more complicated, obscure and inaccessible to total conscious analysis the reality becomes which man himself creates and in which he must morally subsist.

Offering itself as the ultimate basis of reality and salvation, the sacred may either arouse a defiant emptying of the heavens and a repudiation of all sacrality in favor of secularity in a death of the gods, or become the place of evasion and retreat, a refuge from life rather than a response to it.

All of the stories from all of Man's scriptures are fully accounted for, and so revolutionarily superseded, by Pandeism, which demonstrates the logical probability of all of these nonuniversal propostions as simply reflecting the miscomprehensions of the limited human mind in attempting to grasp an ultimate underlying reality.

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.

In this way the ontological argument, by drawing out the presupposition of metaphysical understanding, indicates that the choice before us is between holding that there is a God and that «reality» makes sense in some metaphysical manner, whether or not we can ever grasp what that sense is, and holding that there is no God and that any apparent metaphysical understanding of reality can only be an illusion which does not significantly correspond to the ultimate nature of things — unless this «nihilism» be regarded as a kind of metaphysical understanding instead of its blank negation.

In perceiving theology as a science, Pannenberg suggests that if God is ultimate truth, then the God hypothesis — the claim that God is the unity of all reality — must include within itself the current debate over God's existence.

It shows, that is, that certain (and perhaps all) attempts to attain metaphysical understanding of reality presuppose a final unity and meaningfulness of reality and that this presupposition may only make sense in terms of God as an ontologically, valuatively, and rationally ultimate and unifying reality.

But the process view affirms God as the final, ultimate reality.

What Greenawalt accepts as «rationality» is actually the irrational assumption that we can get along very well without employing any controversial assumptions about the nature of ultimate reality.

Do they tell us, that is, about the actual structure of reality (as Hartshorne apparently presupposes that they must) or only about the ultimate structure of our understanding of reality?

Although the proper attribution of necessary existence to God does not show that God exists (unless we are prepared to allow that reality must have some significant correspondence to what is presupposed in our attempt to find ultimate meaning in reality — an assumption which, as I have suggested, may not be easy to justify but is probably impossible to avoid in such metaphysical thought), it does show that God is either the ground of and compatible with all that is and all that is actually possible or is totally alien to all reality.

The concept of logos is accepted today as having affinity primarily with the world of the sciences, all of which, it is believed, give us a handle on ultimate reality and the meaning of human existence.

God, he says, «is to be understood as the underlying reality (whatever it may be)-- the ultimate mystery — expressing itself throughout the universe and thus also in this evolutionary - historical trajectory... which has produced humankind.»

Thus, Hartshorne opposes the classical Western conception of the atomic individual as ultimate with a social conception of the self, and indeed, with a social conception of all reality.

Merriam Webster correctly defines agnostic as «a person who holds the view that any ultimate reality (as God) is unknown and probably unknowable.»

Cobb argues similarly that Buddhism grasps some aspects of «ultimate reality» which Christianity does not explicate as fully.

If mind could concentrate on itself it might indeed find solipsism tempting, for the ultimate units of reality; including complete mental states or moments of spirit, as we have seen, each have their own distinctive character.

This conflict between a hard - core commonsense idea (about ultimate meaning) and a scientifically and philosophically based idea (that our world is temporally finite) is resolved by the speculative hypothesis that God, far from being impassible, is divinely relative, cherishing all events everlastingly, so that reality as a whole will never be as if we had not been.