Sentences with phrase «by a complex process»

By a complex process of selection, rejection, intensifying, and downgrading, I perceive the chair.

Whitehead obviously viewed the applicability of the concept of a simple occasion as conditioned by a complex process of «extensive division».

«We know they do that by a complex process, and we know we don't understand that process, so figuring that out is kind of a holy grail.»

Her artistic practice is distinguished by complex processes of appropriation and transformation, in which she applies artisanal, even anachronistic methods, integrating them into a contemporary context.

Thus, art was created immediately, deliberated by the complex process of layered painting and meaning so the results were canvases painted and readable from all directions.

Not exact matches

The reason Bitcoin mining consumes so much electricity is that producing each new Bitcoin requires solving a complex mathematical puzzle, through a cryptographic process performed by high - powered computers.

Mining, a process by which individuals or groups get paid in new Bitcoins to run complex mathematical equations on high - powered computers in order to confirm the validity of transactions, has drawn scrutiny from environmentalists who say it's sucking up too much electricity.

Instead, the company strives to differentiate itself by simplifying the complex process of applying for a home loan.

A strengthened and more independent Parliamentary Budget Office would promote greater understanding of complex budget issues; it would force the government to defend its economic and budget forecasts; it would promote a straightforward and more understandable and open budget process; it would promote accountability by commenting on the government's projections and analysis; finally, by being nonpartisan, it would provide research to all political parties.

A strengthened (more resources), and more independent (report to Parliament) PBO would promote greater understanding of complex budget issues; it would strengthen credibility by encouraging simplification and forcing the government to defend its economic and budget forecasts; it would improve the budget process by promoting a straightforward and more understandable and open process; it would promote accountability by commenting on the government's projections and analysis; finally, by being nonpartisan it would provide analysis and research to all political parties.

As many B2B organizations know, when dealing with complex selling situations, identifying the influences on buying processes and the purchase decision is often the most difficult challenge faced by marketing and sales teams.

In government, the process of providing a service or «product» is often complex, with multiple interactions taking place over long timeframes with little by way of tangible outputs.

I am attracted by the idea of constructing a linker ladder with individual bonds, but every time I try and research how to actually do it, I seem to get lost in a forest of complex advice, rules and processes.

Sales is a complex process and can no longer be managed by one person.

Their mission is to help smart investors achieve their retirement goals by making the complex process simpler and safer by being fully transparent and straightforward.

Bitcoin is a mined digital asset, meaning that new coins are constantly created by huge datacenters processing complex math problems, or «proof of work.»

Evolution = gaps ID = a valid premise based on evidence that random processes can not assemble complex life by themselves.

Behe reports that what they do not ever publish in those journals is detailed scenarios of how even a single complex molecular system could have evolved by a Darwinian process.

In this passage the deductive argument, which treats each element of the situation as a separate event, has been overshadowed by a fabric of subjective relationships among elements treated as constituents of one complex process.

Process philosophers in the tradition of Charles Hartshorne propose an account of God as changing from moment to moment, and therefore as internally complex, internally affected by events in the world, and essentially dependent on other nondivine realities.

Darwin's theories showed that complex forms of life, including the human, had come into existence by a gradual process over very long periods of time.

The organic model we are suggesting pictures reality as composed of multitudes of embodied beings who presently inhabit a planet that has evolved over billions of years through a process of dynamic change marked by law and novelty into an intricate, diverse, complex, multi-leveled reality, all radically interrelated and interdependent.

Molecular biology, contrary to the article, does not support evolution by natural chance because evolution can not occur without inheritance, inheritance can not occur without DNA and DNA is so complex it could not have evolved by chance unless we are to assume that molecules just happened to arrange themselves into the DNA molecule at the same times as a nucleus formed to hold the DNA, at the same time as the cell membrane just happened to form around it, at the sametime as all the cell maintaining process in the cytoplasm just happened to come into existence to form a single cell and that all these aspects just happened to come together and work harmoniously.

The interest of such writers is usually to illuminate the contemporary world for Christians, and so to begin the process by which the Church might creatively respond to this unprecedented and complex challenge.

As I understand it, the relevant features of a «proposition» are these: A «proposition» is a «concrete possibility; it is abstracted from some objective event in the actual world; it is proposed as a possibility that an entity may want to consider for itself in a future moment in its process of self - creation; it is apprehended by the entity in «feeling» and so is preconceptual and largely preconsciously apprehended; it stands in a complex of relationships with other «propositions,» and the set of propositions presupposes a systematic universe; its «interest» (as «lure») is more important than its «truth.»

your understanding of the change process is very simplistic, because your mind is not open, you specifically believe already in the traditional doctrines, Dogmas as shown in thousands of years of history evolves, and the need for input variables, meaning the diversity of religious belief is necessay because nature through his will is requiring this to happen, we are being educated by God in the events of history.In the past when there was no humans yet Gods will is directly manifisted in nature, with our coming and education through history, we gradually takes the responsibilty of implementing the will.Your complaint on your perception of abuse is just part of the complex process of educating us through experience.

The whole complex or «cluster» of concepts referring to intentions, attitudes, and tendencies are attributed by Hartshorne to «momentary selves» manifesting a God in process.

In The Emergence of Whitehead's Metaphysics, 1 Lewis S. Ford describes Process and Reality as the result of a complex redactional procedure in which an original manuscript from the summer of 19272 has been repeatedly supplemented by additions from renewed perspectives.

The tension I have in mind is generated by (i) this process of temporally ordered actual occasions articulating his vision of the metaphysical ultimatum — atomism — and (ii) the complex product of this process which he so obviously cherished as an organic interconnectedness — the web of interrelations which comprise a world so badly misunderstood by the science Whitehead himself prehended from out of his immediate past.

It also serves as a warning to us that the tension between organism and atomism, between our appreciation of the physical existence of constituents and of complex bodies, is not likely to be resolved simply by attending more closely to the details in Process and Reality, chapter and verse.

The communicative enterprise would become a vast inductive project — a complex exercise in theory - building, leading tentatively and provisionally toward something which, in fact, the imputational groundwork of our language enables us to presuppose from the very outset.1 Only by using the resources of thought to free our communicative resources from the spatio - temporal processes of their employment can we manage to communicate with one another across the reaches of space and time.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

Bodies like the Church of the Nazarene and the Assemblies of God were built up by a complex agglutinative process as various independent ministries, small groups, and local or state associations came together in merger.

It is contradicated by every observation that complex machines and processes and information are not created by random mutations and selection, but only by intention.

Although experience begins with given data, it is an extremely complex process of self - construction, in which these given data are overlaid, in fact virtually swamped, by partially autonomous valuations, supplementations, modifications, integrations, interpretations, accentuations, and diminutions.

It is by means of this very complex speculative hypothesis, involving the nature of God, creation, worldly actualities, and possibilities, that process theology can reconcile God's goodness and providence with genuine evil.

I Process philosophers in the tradition of Charles Hartshorne propose an account of God as changing from moment to moment, and therefore as internally complex, internally affected by events in the world, and essentially dependent on other nondivine realities.

But the interpretation of the healing process by Freud, for example, suggests that once the individual has been released from the effects of the infantile complexes all has been done that can be done.

Just as the success of the computer depends upon the meticulous preparation of instructions by the programmer, omitting no step in the whole process, so it is assumed that the success of the human learner, who is believed to be (among other things) a very complex cybernetic mechanism, depends upon the scrupulous logical organization of teaching materials.

In as much as this view sees body and soul as distinct but complementary it is harmonious with the approach fostered by Faith movement (e.g. March 2008 editorial: Body and Soul - Rediscovering Catholic Orthodoxy) but Ward's approach falls short of the Catholic understanding of the soul as being immediately created by God, rather than «emerging» from a gradual process of complex development.

Cobb's theory of incarnation is complex, and perhaps best understood by considering it in a simpler version, as presented in chapter 6 of Process Theology, An Introductory Exposition.

I maintained that, contrary to the commonly expressed or tacitly accepted view, the era of active evolution did not end with the appearance of the human zoological type: for by virtue of his acquirement of the gift of individual reflection Man displays the extraordinary quality of being able to totalize himself collectively upon himself, thus extending on a planetary scale the fundamental vital process which causes matter, under Certain conditions, to organize itself in elements which are ever more complex physically, and psychologically ever more centrated.

They are based on extensive studies of the complex processes by which the New Testament was produced.

The process of synthesis by which azoic elements have reached their present multiplicity and complexity is an evolution, the same process entirely as the biologist traces in the order of living things, and the synthetic chemical compound embodies in itself a complex relativity capable of being expressed in most exact laws, which reflect the evolutionary emergence of its substance as much as do the organs of an animal explained in terms of evolutionary development.

The process by which people lost their faith in the Bible as an infallible source of knowledge is thus a complex one, stretching over some two centuries.

This attitude is encapsulated in the remark made by a perceptive analyst of the complex processes at work in the early church, Robin Lane Fox, who begins his chapter entitled «Persecution and Martyrdom,» with the words: «The most excellent Christians in the early Church were neither virgins nor the visionaries.

On the contrary, the long and complex process which has forced us to distinguish between the historical figure of Jesus (who is open to historical research) and the religious figure of the Christ (who can be affirmed only by Christians and who is subjectively «known» in Christian devotion) has been undertaken by Christian scholars bringing the best of contemporary analysis to their study of the Bible.

The processes by which this amazing spread was accomplished and the reasons for this triumph were complex.

Everything a human being does, all complex behaviors, can, in principle, if not yet in practice, be explained purely on the basis of describable physical processes a governed by deterministic physical laws.

For most purposes, then, we are quite safe in regarding physiological processes as dominated by patterns of physical feeling, and in expecting that research will reveal the «machinery» of living cells to be more complex than we have yet imagined.