Sentences with phrase «classical sense of»

It is clear that in the classical sense of equilibrium, the Earth's systems have never attained such a state.

Gone are the days where any sense of the classical sense of virtue prevailed (Classical Greece and Rome), where a person did the best of her / his ability.

In painting nature, artist David Kroll evokes a classical sense of beauty and fragility.

I developed a longing for pictures evoking a classical sense of permanence, solidity, in the spirit of 15th century Italian painting.

The rough, direct style of the film proved that Oliveira wasn't really interested in «entertaining» his audiences in the classical sense of the word; in reality, he was really making the film for himself, by his own rules, and the public used to being catered to, dismissed the film as harsh and uncompromising.

Moreover, there are yet other cell types — such as visceral adipose tissue macrophages and cytotoxic CD8 + T - cells — in which the age - related supernumerary accumulation of dysfunctional and apoptosis - resistant cells appears to play a highly deleterious role on tissue function, but where the cells are not «senescent» cells in the classical sense of p16Ink4a expression and the senescence - associated secretory profile observed in senescent fibroblasts.

He admits he does not have proof «in the classical sense of the word» that the detention centres exist, but insists that a «number of coherent and converging elements», such as flight data and sources from within various intelligence agencies, point that way.

The word nabi» came to be applied to Israelite functionaries in the tenth century, and in the later classical sense of the term, sometime during or after Amos» day.

They weren't even truly liberal — not in the classical sense of freely pursuing knowledge.

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.

A Whiteheadian structured society, accordingly, is not a substance in the classical sense of the term since its constituent parts are new at every instant and even its formal structure or essence is involved in a process of change or development.

«The effective program,» the report argues, «not only teaches in the classical sense of transmitting insight and knowledge, but also allows insight to emerge from the crucible of experience.»

The importance of TOLERANCE is stressed, but not in the classical sense of putting up with objectionable practices, nor Jerry Seinfield's non-judgementalism («Not that there is....

Not exact matches

Michael's positions may carry the tone of classical religious rhetoric, but if we assume this whole notion of «God» to be true, then they actually make sense.

The superman deity uses Basinger's coercionb, and he must realize that the disembodied God of classical theism can, if he is actually able, only coerce in the strong sense (coercion.).

In this sense the above argument can be interpreted as an argument for the coherence of classical theism.

He wasn't black in the sense we think of in this society, with the classical African features, but he certainly wasn't the dainty, thin nosed, super pale European types often depicted.

The ecstatic element in classical prophetism, insofar as it exists at all, is largely confined to tile prophets» profound concentration, which may result in the suspension of normal consciousness and the total, if brief, interruption of normal sense perception.6

11 Note also that, as in the usage of later classical prophetism, the Word here conveys the sense of a formula, a known formula, the content, nature, and potency of which are widely familiar now.

If the nonsensical religious fascinations of today are not, in any classical or Christian sense, genuine pieties, they are nevertheless genuine — if deluded — expressions of grief, encomia for a forsaken and half - forgotten home, the prisoner's lament over a lost freedom.

His seminar on Tertullian was my introduction to serious historical research — one came away with a sense of having been in the room with that fiery Latin teacher and having glimpsed the whole oikoumené of classical and Christian antiquity.

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.

Though Ariosto's poem introduces undeniably tragic themes into the story, and though Pulci retells the story of Roncesvalles, none of these poems is tragic in the classical sense; and they certainly display little of the grave grandeur of classical epic.

But that objection to historicist conservatism was raised, as Muller notes, by Leo Strauss, certainly a conservative thinker, at least in the sense that classical political philosophy is a major source of modern conservatism.

To this extent the classical philologian Ernst Heitsch» is correct in sensing that the historian's awareness «tua res agitur is «nuanced in a particular way» by the New Testament scholar: «It is a matter of thy blessedness, however one may understand this.»

From this sense none of the great classical prophets is totally free.

I now turn to a short sketch of what I take to be Hartshorne's most important arguments against the classical attributes in Group I. Let us begin with absoluteness (in the sense of lack of internal relatedness), which is the key to the whole thing.

In the classical prophets it appears in a new relationship with the prophet himself and the prophet's call, his sense of vocational commitment.

Furthermore, the classical physics of Galileo, Descartes and Newton, basing itself on this common sense view of matter, portrays nature as made up of hard, impermeable material particles or mechanisms obeying immutable physical laws.

We have already observed that the sense of impending negative judgment upon Israel is a formative characteristic of classical prophetism.

They saw themselves as being a «people» in the classical and biblical sense of the word.

One was the classical idea of the perfection of God, which held that since God was perfect God must be unchangeable (and therefore unaffected in any real sense by the affairs of this world).

These difficulties facing the classical atomic theory are well known: secondary qualities remain inexplicable; no meaning can be given to the notion of an external world outside of the sense organs of the observer; organic time must be reversible — which it is not; we can never choose among hypotheses, since all of our mental states follow «from necessity,» so we don't have theories, but can only report autobiographies, and so on.

The confidence has many roots: the steady decline of models of theology in which «critical appraisal» is the dominant task; receptiveness toward and fresh engagement with classical thinkers, patristic, medieval and Reformation; a sense that the Enlightenment is only one episode in the history of one (Western) culture and not a turning point in the history of humankind; the work of a number of gifted and independent - minded theologians now at the height of their powers who have shown the potency of constructive doctrinal work.

The idea of a change in God was anathema to classical theists because it was viewed as a kind of metaphysical virus that infects the whole of the divine reality; if God is in any sense contingent, then the very existence of God is contingent.

A growing number of classical theists believe that although God could coerce in the weaker sense, God has chosen not to do so because a world in which there exists significant freedom and the potential for evil is superior to a world containing neither.

In any event, The Mystery of Existence is not about the clash between classical and modern / personal forms of theism («theistic personalism»), a distinction that is anyway not directly on point in explicating Nothing (our limited mission again), since in either case, classical or modern / personal, God can be in some sense necessary.

While the classical tradition might deny that God is a substance in some sense, it really has to (and sometimes does) affirm that he is a substance in a sense of a causal agent, and a causal agent must at least have power, a property.»

In the classical sense revival is not, as some of our American brothers would regard it, a series of evangelistic meetings, but rather a phenomenal sovereign intervention from God which starts in the Church, often leading to profound repentance and fresh encounters with God.

The sense of election, of having been specially chosen for a special function, is not limited to the prophets; and the actual term for covenant, in Hebrew berith appears rarely if at all in the classical, pre-exilic prophets.

First, he distinguishes from classical empiricism a revisionary description of experience according to which sense perception is neither the only nor even the primary mode of experience, but is rather derived from a still more elemental awareness both of ourselves and of the world around us» (PP 78).6 On Ogden's analysis, both the classical and this first type of revisionary empiricism «assume that the sole realities present in our experience, and therefore the only objects of our certain knowledge, are ourselves and the other creatures that constitute the world» (PP 79) 7 With these «two more conventional types of empiricism» he contrasts a «comprehensive» type of revisionary empiricism distinguished from them by its consideration of the possibility (and then also by its claim) that the internal awareness it asserts together with the former revisionary type is «the awareness not merely of ourselves, and of our fellow creatures, but also of the infinite whole in which we are all included as somehow one» (PP 87, 80, 85).

It might be argued that all scientific inquiry, whether classical or contemporary, presupposes, perhaps in the sense that it makes some assumption with regard to, a theory of space and time structure, and that it obviously may be either an absolutist or a relational position.

Take, again, the greatest of the so - called «penitential Psalms», the fifty - first — the classical expression, in all literature, of a soul burdened with a sense of sin.

If we try to Imagine that there must be something solid beneath the process, then this is because we are still being tricked by the assumptions of common sense and classical physics upon which materialism rests.

If the freedom of expression is interpreted in more than the classical negative sense, the positive interpretation makes it necessary to define this right not merely as a liberty but as a claim - right.

The same God is the author of our natural intellect as well as revelation, as classical Catholic theology so often reminds us, so we should not be surprised if what the Church teaches makes wonderful sense also just from a purely natural point of view and people end up doing what the Church recommends, not because she recommends it, but just because it is the most sensible thing to do.

While the common - sense Lockian version was the most pervasive current of American thought has not been fully conscious of these implications, the relation between utilitarianism and Anglo - American social science has been close and continuous from Hobbes and Locke to the classical economists of the 18th and early 19th centuries to the social Darwinists of the late 19th century and finally to such influential present - day.

But the classical prophets, from Amos on, are forced to reinterpret the meaning of the present not only in terms of a heightened sense of Israel's failure to maintain Yahweh's true order in the present, but also in overwhelming awareness of an immediate future charged with tragedy.

By this Buber does not mean tragedy in the classical Aristotelian sense of the downfall of a hero, but rather tragedy in a profounder sense of two men living in opposition to each other, each just as that which he is.

This is certainly true provided that we carefully distinguish between spatiality in a broader sense and the classical notion of static instantaneous space.