Sentences with phrase «by abstraction of»

Like most artists, Bearden could have been swept along by the abstraction of the 1950s, drawn as many were to the excitement at the heart of what helped New York emerge as an international art center.

While a full account of the divine dynamics must perforce dwell on these interactions, we may briefly consider these distinct natures by an abstraction of reason.

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.

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.

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

Minimalism positioned itself as a reaction to this kind of art, influenced by the abstractions of Bauhaus artists such as Kazimir Malevich and Piet Mondrian, and the use of industrial materials instead of traditional artistic techniques by the early 20th - century Constructivist movement.

Not exact matches

What is interesting here is not simply that the everyday language of «a fine day» is determined by a set of new - fangled scientific abstractions, but also the fact that a novel written after the war dares to inhabit the virtual outlook of before.

Stellar enables tailor - made ICOs by providing base abstractions such as accounts, tokens, payments, offers (to exchange one token type for another), and atomic transactions consisting of multiple operations.

The sixth level of abstraction displays the categories of «forces» or «factors» traditionally used by historians to indicate their disciplinary perspective: economic, political, technological, aesthetic, psychological, social, or cultural.

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.»

But the purpose of the hierarchy is precisely to formalize the process of abstraction used by historians, so that they can avoid the logical inconsistencies that often corrupt their narrative explanations and meet the criticism that has been (I think justly) leveled at them.

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).

First, institutions and abstractions are personalized by the use of expressions of feeling and thinking.

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.

By sorting out the primary contrasts at their appropriate levels of abstraction, we provide a critical approach to both the criticism of narrative explanation and the construction of logical arguments.

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.

Without such symbolic abstractions the rational organization of behavior would be impossible; by virtue of them a cognitive relation to the world is established.

Driven by the Spirit far from humanity's caravan routes, you dared to venture into the untouched wilderness; grown weary of abstractions, of attenuations, of the wordiness of social life, you wanted to pit yourself against Reality entire and untamed.

We have here a reversal of Aristotelian abstraction not unlike that sought by Hegel, but one accomplished by means of a different, nondialectical reformulation of logic.

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 orientation.

For our own age, overly captivated by abstraction, the task of philosophical reflection is often to reverse the process and recover living experience» living experience of God, who transcends our human conceptions and confronts us as a philosophy - defying Other even as He addresses us and makes Himself available to us.

As I'll discuss at the end of my presentation, political science only does this by dint of a systematic abstraction of our lived political experience, that is, by singularly emphasizing politics as the management of a conflict of interests rather than the prudential navigation of conflicts between competing claims to honor, or of competing claims to the good.

This is true even of Platonism, with its inextirpable dualism, its dialectic of change and the changeless (or of limit and the infinite), and its equation of truth with eidetic abstraction; the world, for all its beauty, is the realm of fallen vision, separated by a great chorismos from the realm of immutable reality.

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

A principle arrived at by abstraction from one order of facts, is confronted with facts from another order of experience, as a test of speculative applicability: «The success of the imaginative experiment is always to be tested by the applicability of its results beyond the restricted locus from which it originated» (PR 5/8).

On this view, the universal principles, which are arrived at by means of abstraction from particulars, retain an intrinsic link with the particulars subsumed under it.

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

The viability of abstraction as a process that transcends the limits of experiential concreta follows by a transcendental argument from the possibility of communication — to the «conditions under which alone» communication is possible.

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.

of «extensive connection,» of «whole and part,» of various types of «geometrical elements» derivable by «extensive abstraction»; but excluding the introduction of more special properties by which straight lines are definable and measurability thereby introduced.

By contrast, Sartre's text is a structure made up of coined abstractions and stipulative definitions.

He does so by abstracting principles out of the specific laws of Leviticus and then associating those abstractions with other biblical passages.

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.»

My Lutheran friend is pleased that Catholics and Lutherans can approve a common statement on justification by faith, but «doctrinal agreement turns out to be sheer abstraction apart from a concrete vision of the shape of the Life we are saved to live.»

But it was carried to an extreme by some of the rationalists who reduced the Godhead to an abstraction void of all content.

Such conformation is witnessed just as clearly by accurate descriptions of natural and historical events as by abstraction, generalization, and inference.

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.

Beneath this apparent difference is agreement between Bergson and Whitehead that all products of the mind are partial and do distort the wholes (to which they correspond) by presenting a part for the whole.14 Abstraction is just such a useful distortion.)

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.

Karl Stephan raises the objection that my conception of a machine as a physical system constrained entirely by its constitution, dynamics, and interrelationships of parts is just as much an abstraction as the Enlightenment conception of matter that I challenge.

Lowe claims that «Whitehead, by means of the method of extensive abstraction which he had invented, constructed the scientific concepts of space and time.

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 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).»

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.

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.