Sentences with phrase «by abstraction in»

I could never really understand what was meant by abstraction in dance.»

The premise of this group show, curated by critic and poet Barry Schwabsky, is that after the earthquake caused by abstraction in the early 20th century, figurative painting could never possibly be the same.

Not exact matches

This is a process that activates and is facilitated by abstraction, which in turn promotes creative thinking,» Harvard's Francesca Gino, who participated in the study, explained in the Harvard Gazette.

The Frenchman's lessons, as summarized by Poulos, are sometimes woolly — the difference between «performing our autonomy» (bad) and «experiencing our freedom» (good) is not intuitively clear to me — but nevertheless are provocative in the way that abstractions can be.

Although at times Hartshorne has spoken as though his account of experience rested on some intuition of its essence as exhibited in his own experience, 2 his predominant view and his philosophical practice advance a concept of experience that is generated by dialectical argument rather than by appeal to direct introspection or intuition: «The philosopher, as Whitehead says, is the «critic of abstractions.»

If by God is meant the Ground of Being, the Essence of Being, the Absolute, the Weltgeist, and all similar expressions, the reply is still No, for according to Schweitzer such terms «denote nothing actual, but something conceived in abstractions which for that reason is also absolutely meaningless» (The Philosophy of Civilization [Macmillan, 1949], p. 304).

By abstraction, we can account for certain types of events, but we can no more predict the particular event than a chemist can predict the location of a single molecule in a gas - filled chamber.

Thus, although his starting point in physical nature and individual psychology is nonformal, he makes logical and mathematical departures from this position to explore formal possibilities achieved by abstraction.

By analyzing the levels of abstraction used in different accounts of the same event, we can bring them into correlation, and construct a synthetic model of the event.

However, he does not relinquish his basic doctrine that time is in nature and while allowing time to have formal aspects by abstraction, he does not equate it with a lifeless form (MT 127).

In his book Being and Having, Marcel uses a series of polarities to delineate two basic modes of relating to the world: being and having; participation and objectification; mystery and problem; presence and object; I - Thou relationships and I - It relationships; thought which stands in the presence of, and thought which proceeds by interrogation; concrete thinking and abstraction; secondary reflection and primary reflection.55 Marcel recognizes that both modes of relating to the world are necessary, but he feels the contemporary person is increasingly becoming a slave to the possessive orientatioIn his book Being and Having, Marcel uses a series of polarities to delineate two basic modes of relating to the world: being and having; participation and objectification; mystery and problem; presence and object; I - Thou relationships and I - It relationships; thought which stands in the presence of, and thought which proceeds by interrogation; concrete thinking and abstraction; secondary reflection and primary reflection.55 Marcel recognizes that both modes of relating to the world are necessary, but he feels the contemporary person is increasingly becoming a slave to the possessive orientatioin the presence of, and thought which proceeds by interrogation; concrete thinking and abstraction; secondary reflection and primary reflection.55 Marcel recognizes that both modes of relating to the world are necessary, but he feels the contemporary person is increasingly becoming a slave to the possessive orientation.

[1] Not only do God, angels and men think analogously but also men, sentient beings bound to knowledge by abstraction, approach various sciences in ways that are complementary rather than opposed.

In this way Whitehead restores the interconnectedness of things to a universe shattered by the abstractions of Cartesian substance.

Generally, process thought holds that that occasions can be present in other occasions only by simultaneous abstraction of their uniqueness.

The overall situation in matters of abstraction is triadic (to use the term favored by C. S. Peirce).

Whitehead's approach here is crystallized in his «ontological principle,» that «whatever things there are in any sense of «existence,» are derived by abstraction from actual occasions» (PR 73).

The caution is against replacing the old set of abstractions, brought to the learning situation by the student, with a new set of abstractions chosen on the basis of a pattern apparent only to the person in charge, i.e., the teacher.

Third, there is the representation or sign, perhaps derived by abstraction from the object, in the respect.

I suggest that the abstract eternal object is merely one element in a concrete eternal object taken by itself in abstraction.

Premack suggests that the degree of abstraction can be measured by «transfer,» a similar response to conditions other than those in which the organism was trained (OAHC 424).

The idea of metaphysics in general can not be grasped in abstraction by a purely formal definition unless we allow this abstract idea to sprout determinations of its own in the shape of particular metaphysical problems.

In the language of physics, the simplest «physical feelings» are units of energy transference; or, rather, the physicist's idea that energy is transmitted according to quantum conditions is an abstraction from the concrete facts of the universe, which are individual occasions of experience connected by their «physical feelings.»

But in vain he struggles thus; the difficulty he stumbled against demands a breach with immediacy as a whole, and for that he has not sufficient self - reflection or ethical reflection; he has no consciousness of a self which is gained by the infinite abstraction from everything outward, this naked, abstract self (in contrast to the clothed self of immediacy) which is the first form of the infinite self and the forward impulse in the whole process whereby a self infinitely accepts its actual self with all its difficulties and advantages.

An alternative route of abstraction, by thinking away all energy that sets up physical relations, and thinking this away by having substances too dense to release radiation, also leads to a space concept that may be approximated somewhere in nature.

In any case, at least the fallacy of simple location, and in part the fallacy of misplaced concreteness, two of Whitehead's most important critical ideas, arise from and are explicitly attributed to Whitehead's reading of and engagement with Bergson's philosophy.17 Indeed, these two critical ideas about failings in the history of philosophy are addressed by both Bergson and Whitehead with the same twofold strategy: (1) a common method designed to minimize the distortion that enters into our metaphysical descriptions while allowing us still to generalize (extensive abstraction); and (2) a common descriptive postulate or tool (the epochal occasionIn any case, at least the fallacy of simple location, and in part the fallacy of misplaced concreteness, two of Whitehead's most important critical ideas, arise from and are explicitly attributed to Whitehead's reading of and engagement with Bergson's philosophy.17 Indeed, these two critical ideas about failings in the history of philosophy are addressed by both Bergson and Whitehead with the same twofold strategy: (1) a common method designed to minimize the distortion that enters into our metaphysical descriptions while allowing us still to generalize (extensive abstraction); and (2) a common descriptive postulate or tool (the epochal occasionin part the fallacy of misplaced concreteness, two of Whitehead's most important critical ideas, arise from and are explicitly attributed to Whitehead's reading of and engagement with Bergson's philosophy.17 Indeed, these two critical ideas about failings in the history of philosophy are addressed by both Bergson and Whitehead with the same twofold strategy: (1) a common method designed to minimize the distortion that enters into our metaphysical descriptions while allowing us still to generalize (extensive abstraction); and (2) a common descriptive postulate or tool (the epochal occasionin the history of philosophy are addressed by both Bergson and Whitehead with the same twofold strategy: (1) a common method designed to minimize the distortion that enters into our metaphysical descriptions while allowing us still to generalize (extensive abstraction); and (2) a common descriptive postulate or tool (the epochal occasion).

«55 Lowe claims Bergson has nothing like the method of extensive abstraction, which I have suggested earlier is not only false, but chances are Whitehead even took the idea for extensive abstraction from Bergson, apparently both having been «influenced» (in my sense of the term) by one of William James» insights.

This natural «almost instinctive» immediacy of the interrelated truths, or «counterparts», concerning God, our own minds and our own physical environment is we think, as did Newman, in tension with theories of that knowledge is mediated by the process of abstraction.

As Bultmann uses them, the former refers to an event so far as it is significant for human existence (e.g., the cross as the salvation - occurrence through which I understand myself as judged and forgiven by God), while the latter refers to an event considered in abstraction from such significance (e.g., the cross as an incident in the annals of ancient history).»

In the theory we are offering, since knowledge is by intuition and perception, not by abstraction of only part of the singular real, this ultimate universalism of the nature as sort or species, is said to be a singular real and also a concept defined within a distinct limit of formal variability, both as real, and also as concept.

The critique of deontological and utilitarian abstractions (as evidenced in the categorical imperative or in the exhortation to maximize happiness) offered by virtue ethicists is enhanced by Hartshorne's own critique of metaphysical abstractions.

Nineteen - year - old Rebecca certainly dwells in a «concrete» realm «neither complicated, diluted, nor unified by abstraction.»

Yet, for the past decade; the organized ecumenical movement has been viewed with indifference, if not suspicion, by Christians who have preferred to cultivate their personal spiritual gardens, to pursue various sorts of denominational consolidation and reorganization, or to wrestle with the relation of faith to social issues in abstraction from the struggle for the integrity of the social reality of the church.

But this criticism does not really apply to Hartshorne in that in his virtue ethics he is not so much concerned with agents as with the principles that (albeit at a high level of abstraction) guide one in determining which actions are logically possible and which, when chosen by some agent or other, are consistent with what must be the case in metaphysics.

Thus we hold that creative synthesis, as such, is then not subject to localization, and thus without contradicting the current laws of physics God is free to participate in the creative process across the entire universe, because God's contact with the world is not mediated by scientific abstraction and is therefore not subject to the restrictions of a local, postprojective theory.

I don't want to rewrite this article in english, but basically, I came to the following conclusions 1 - that Scriptures ought to be used in close interaction with daily reality (not out the blue, in abstraction, or in academic ivory tower) 2 - it ought to be interpreted by what we could call «crucified» christians 3 - and that «crucified» christian should interpret in the context of a «crucified» community / church (because being in a close knit church is a very good way to actually be «crucified» and sanctified, and because I need insight from others in my interpretations.

Natures were understood by abstraction, and being itself was conceptualised in an analogous concept.

The doctrine (widely held until recently) that «matter» itself is fully real (rather than an abstraction, derived from intellectual analysis of concrete really - existing things, as Aristotle held), and that such self - subsistent «matter» is intrinsically inert (as opposed to self - organizing), arguably reached its full flower in the late Renaissance.18 Part of contemporary divergence between theistic and naturalistic approaches may be understood to arise from overly complete internalization (by both naturalists and theists) of the cosmology that emerged from the scientific revolution of the seventeenth century — the cosmology in which «matter» was full real, but intrinsically inert.

Cubism enabled Picasso and Braque to solve certain basic problems left to them by 19th century artists, especially Cezanne, by moving into abstraction; but also, having achieved an abstract art, they were able to open the door to the whole abstract movement in the 20th century.

«My impression is that so much of the literature that has really dominated our thinking about the church derives from generalized abstractions about what the church ought to be or about what the evils of the church are by theologians who are at best uncomfortable in trying to apply that to particular congregations.

Dillard recognizes this unhappy position: «By those lights, there is not order anywhere but in our brains, which are uniquely adapted for inventing and for handling complex abstractions....

In that revolutionary address he unified geometry and physics into a single set of axioms by symbolic logic.2 While the memoir does not comment theologically, it does propose a theory of intersection points, or interpoints, which in its mathematical abstraction suggests a lucid and stimulating model for projecting Whitehead's understanding of God's relation to spacIn that revolutionary address he unified geometry and physics into a single set of axioms by symbolic logic.2 While the memoir does not comment theologically, it does propose a theory of intersection points, or interpoints, which in its mathematical abstraction suggests a lucid and stimulating model for projecting Whitehead's understanding of God's relation to spacin its mathematical abstraction suggests a lucid and stimulating model for projecting Whitehead's understanding of God's relation to space.

Knowledge of the real is not by abstraction of the form from the material substrate, but by the recognition of the true - and also the good, the meaningful and the joyful - embedded and embodied in the material existence.

To be sure, we are to lose ourselves - but in face - to - face service to persons who are known to God by name, not in thralldom to impersonal abstractions that are known to nobody.

This absolute determinability of our mind by abstractions is one of the cardinal facts in our human constitution.

The direct perception whereby the datum in the immediate subject is inherited from the past can thus, under an abstraction, be conceived as the transference of throbs of emotional energy, clothed in the specific forms provided by sensa.

Thus, we may treat the space occupied by occasions in abstraction from the occasions that occupy it, and consider its properties — properties which then also characterize whatever occasions, in fact, occur in our spatial cosmic epoch.

Mass Debater, hawaii, Unfortunately, doing right is an abstraction for many, if not all, but doing right by one another, this is what brings a loving, and peaceful and a prolonged life doing righteously among us all, and until then well, people will endure sufferings from in difference, greed, imposed poverty, sickness, hate, war, perversion, stealing, etc..

Hence, by virtue of this doctrine of physical purpose, Whitehead can maintain that there is mentality in all actual entities and yet agree that this can be ignored without loss when one is concerned with certain abstractions from the full reality of nature.

Whitehead's «method of extensive abstraction» is used not only in his early writings in the philosophy of natural science but also in his later, more metaphysical, writings to abstract from the complexity of the relations which comprise the datum of sense - perception and to isolate by a conceptual analysis those relations which express a uniform metric structure, that is, to «exhibit» a basis of uniformity in nature.21 It is the sense in which this uniformity is «required» that is the crucial point for further investigation.

«The poem, if it be a true poem, is a simulacrum of reality — in this sense, at least, it is an «imitation» — by being an experience rather than any mere statement about experience or any mere abstraction from experience» (WWU 194).