Sentences with phrase «classical concepts of»

A second - century Roman bust of a goddess, for example, will be paired with unusual portrait busts made of chocolate and soap by contemporary artist Janine Antoni in an effort to explore classical concepts of beauty.

The classical concepts of angiogenesis consider the endothelial cells within tumors as a rather passive cell population that merely reacts in response to growth factors released by the tumor cells.

Gefter deals with two different things: on the one hand, classical concepts of number and geometry; and on the other,...

And also he felt that you really couldn't change the terms of common sense language, refined where necessary to classical concepts of position and momentum.

Instead of using classical concepts of precisely defined x and p we will now say that the wave function describes the state of the particle as accurately as possible.

Kasper thinks that the Catholic theological tradition doesn't talk about mercy enough and that the classical concept of God, which sees God as perfect and unchanging, is «pastorally... a catastrophe.»

They would score high on another God concept factor: wrathfulness, which is unrelated to the classical concept of the Christian God (Spilka et al., 1985).

I want to end with a citation from the 1985 statement of the Inter-Orthodox Symposium on the Lima documents; it takes its direction from the classical concept of reception: «Reception at this stage is a step forward «in the «process of our growing together in mutual trust...» towards doctrinal convergence and ultimately towards «communion with one another in continuity with the apostles and the teachings of the universal Church».

It is a very voluntaristic conception of God, a God who is pure will, and therefore in this respect nearer to the classical concept of God than to Hartshorne's.

But his dominating concern in his relations with the past is to overturn the classical concept of God.

So — where before, the classical concept of mission had been from God through the church to the world, now there were advocates of the belief that God addresses the world directly - and some took that too far to believe that the church is therefore not essential to that mission.

It can not be denied that the classical concept of time is also profoundly modified.

Not exact matches

But we may, I think, conclude with Errol Harris (AT 74) that from the Hegelian perspective, the philosophical shortcomings of classical logic extend to mathematical logic as well, and that as logic of the understanding, both deal with the «abstract concept of class or aggregate,» and are both inextricably connected with a metaphysics of externally related particulars that lose themselves in a «spurious infinite,» and with a concomitant mechanical cosmology.

So they transferred the concept of infinity from matter to the divine, which laid the foundation for most of the philosophical moves that have come to be associated with classical theism.

Schwartz borrowed this concept from Nobel laureate Herbert Simon, who developed it as a realistic alternative to the notion of the «utility maximizer» presupposed by classical economics: For example, if a supermarket chain attempted to calculate the very best alternative before deciding where to place a new store, the research costs would bankrupt it, while more intrepid competitors would move in.

The concepts of position and momentum were the same ones in classical physics as in quantum physics.

In this presentation, Moltmann has moved away from the classical understanding of God as absolute and immutable toward a process concept of divinity in which God and the world stand in an ongoing, ever - changing reciprocal relationship.

The primary difference between the process concept of God as creator - preserver of the world and that of classical theism is that the former insists God ought not be conceived as aloof to and unaffected by what happens in the world.

The general position of these writers, whose contributions vary considerably in approach and quality, is that Jesus made no claim of divinity for himself and that the doctrine of the incarnation was developed during the early centuries of the Christian era as an attempt to express the uniqueness of Jesus in the mythological language and thought forms of the Greek culture of the time.While recognizing the validity of the patristic theologians» work, which culminated in the classical christological definitions of Nicea and Chalcedon, the British theologians question whether these definitions are intelligible in the 20th century, and go on to suggest that some concept other than incarnation might better express the divine significance of Jesus today.

With deep roots in both ancient Israel and classical Greek and Roman political thought and practice, the origins of a specifically Christian just war concept first appeared in the thought of Augustine.

In classical prophetism the interpretation of Israel's existence is everywhere dependent upon the concept of election / covenant.

The atom is not just inaccessible to direct observation and unimaginable in terms of sensory qualities; it can not even be described coherently in terms of classical concepts such as space, time and causality.

These assumptions, which have their origins in a theologically motivated rejection of a classical understanding of God and creation, lead by an easy path to the view that human beings fully realize themselves by producing concepts that give us mastery over limitless possibilities — first mastery over nature, then over ourselves.

This reciprocal limitation occurs because the atomic world can not be described in terms of classical concepts, which, according to Bohr, are the only ones available to us.

He holds that classical concepts are «forms of perception» imposed by man.

Classical Greek philosophers, about 500 BC, formalized the concept of «Destiny» through stories anthropomorphizing the idea of «fate».

He considers five different concepts from the standard world view of classical physics to a view which closely resembles the cosmology put forth in Process and Reality.

By the next century, however, the dialectic of classical theoria was evident in the scholastic conceptualism which put concepts and logic before understanding, so that knowledge was misunderstood as an intuition of nexi between concepts.

But when criticizing the concept of God affirmed by classical free will theism, process theists seem to reverse their position by arguing that a being who could coerce should at times do so.

So, he claims, though the logical types objection is very powerful (and is devastating for classical theism), it is met by his di - polar concept of God.

Concepts of Mass in Classical and Modern Physics.

Yet there are a good many biblical themes that the concept of divine persuasion can appropriate and illuminate, particularly themes which are a source of embarrassment to exponents of classical omnipotence.

Thus it is not accidental that classical theism insists on a concept of God with no real relation to the world, even when this is interpreted as an affirmation of divine transcendence.

If we essay a single broad look at classical prophetism as a whole, a number of concepts emerge as most crucial and characteristic.

The reading curriculum, drawn from classic texts in the Catholic, Protestant, and Jewish traditions, will touch on major themes according to the classical understanding of freedom and its relationship with truth, religion, the public interest, and other important concepts (see syllabus below).

The vision of social civility bequeathed us by the Enlightenment with the collaboration of religious institutions extended classical Greek and Roman concepts of democracy from an aristocracy to the life of the people, giving us a truly participatory democracy in the early years of the republic.

While the classical concept emerged in a church which understood itself as a communion of churches, it was nonetheless a united Church.

In his study of Goethe's epic Hermann und Dorothea Humboldt discusses the function of art as idealization by means of the imagination, the concept of artistic objectivity and artistic truth, the difference between classical and modern poetry, and finally, the epic as the genre of humanitas (Humanität).

In its entirety Whitehead's philosophy offers not only an original ontology, in the classical sense of the word of a theory of being, but includes also — as a critical basis of the former — an abundance of statements having to do with the genesis of ontological concepts.

The author evolves a hermeneutics of Revelation by entering into a dialectic between the concept of biblical revelation as seen in various types of biblical discourse, and the concept of philosophical reason that engages classical and contemporary philosophy in their own categories.

As any reader will know, much of Hartshorne's writing is concerned with sparring with the classical concept.

If God is conceived as absolute in relation to the creatures, as we have seen that he is according to Aquinas, then all the gloomy negatives of the classical concept follow logically and necessarily from the primary insight.

At the same time, by thinking of Whiteheadian societies as ongoing structured fields of activity for their constituent actual occasions, I think that I can remedy one of the classical defects of the Hartshornean concept of God vis - á - vis the Whiteheadian.

This is fine in itself except that the concept of atoms envisaged is that of classical physics.

It was another German missiologist, Georg F. Vicedom, who has the honour of having developed the concept of missio Dei in a way that seems to be consistent with the more classical missiology that preceded Willingen, and quite different from the more radical missiology that, under the same label, was worked out during the 1960s.

That certain concepts of God, often in the past confused with the classical Christian doctrine of God, must be destroyed: for example, God as problem solver, absolute power, necessary being, the object of ultimate concern.

Although this is not the usual language in which the special theory is presented in the textbooks on relativity, all essential concepts of this theory are presented in this passage and their differences from their classical counterparts stated.

Like Wittgenstein, Whitehead is not, of course, opposed to the concept of a «philosophical illness;» the difference lies in the seriousness with which the two thinkers approach traditional philosophical issues: Wittgenstein seems to see no legitimacy in questions that science or common sense can not answer, while Whitehead struggles with classical metaphysical problems, stepping beyond the strict boundaries of the scientific method.

The concept of playing classical music for babies in the womb to increase their intelligence has been a regular point of discussion in recent years.

I argue that the classical research methods are not useful for the systematic evaluation of the problems, approaches, and concepts associated with research in difficult environments.