Sentences with phrase «creation process from»

I meet you where you are and we can begin the resume research and creation process from the start.

«Battlefield 4 players participated in every step of the map creation process from the core concept such as theme and setting, to selecting the points of interest, and naming the map», say EA.

He was really integrated into the character creation process from the start.

Check out the opening story sequences and the character creation process from Pillars of Eternity 2: Deadfire.

Not exact matches

The problem here is that you need to be able to take your idea and visualize the entire process, from creation through sales and beyond in order to have a real chance at executing it effectively.

«We both see the future of product creation based upon an open process where we gain wisdom from the masses in order to deliver truly relevant products,» said Jay Rogers, CEO of Local Motors, which is based in Chandler, Arizona, in a release.

For example, a customer who is struggling with the account creation process might benefit greatly from an automated email link to a page on your support site.

I reckon if there is an intelligent designer out there, there is at least one of his / her creations which somehow slipped thru the quality control processes... the other possibility is that the evolutionary advancements of this hoser was not appropriatelly screen upon hiring, and that the proces of survival of the fitest found this out, and culled him from the herd?

Quite apart from Krause's enterprise, one finds elements of panentheism in Plato's being and becoming, in Nicholas of Cusa's Infinite that reconciles all opposites, in the Absolute Spirit of Hegel, in Whitehead's process theology, and in Teilhard's understanding of creation evolving toward the Omega Point.

In speaking of the process of constant self - creation, of our continuing need to «reconceive ourselves» — a gift of the Bard to humans — he is echoing phrases that sprout from the lips of those who insist on a «multiplicity of subjective positions,» «potential identities,» and the like.

An evolutionary process of creation, from the physical to biological life to human life.

And I believe that my experience also reflects the self - creative process of the original woman, from coming apart, through relatedness with other women, to self - creation in the context of deep interrelatedness.

«Anything that culture produces», can according to Lukács, «have real cultural value only if it is in itself valuable, if the creation of each individual product is from the standpoint of its maker a single, finite process.

If the work of creation is seen as an evolutionary process, then existence of matter is the necessary precondition for the appearance, on earth, of spirit: elsewhere Pere Teilhard de Chardin speaks of matter in more exact language as the «matrix of spirit»: that in which life emerges and is supported, not the active principle from which it takes its rise.

The financial markets which have resulted from liberalisation, deregulation and financial globalisation, have their own time - frame which is not that of the value - creation process and less still creation itself, with the slow - downs, or, worse, the interruptions in the returns process.

For Teilhard, there is a culminative point in process, called the Omega Point, when all that emanated from God in creation returns to God in perfection.

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.»

It is created from the generic aspects of previous creations in a way «inexplicable either in terms of higher universals or in terms of the components participating in the concrescence» (Process 21).

Teilhard's importance, Berry believes, lies in his comprehensive vision of the universe as a psychic - spiritual as well as a physical - material process, his perception of the human as the consciousness of the universe, and his shifting of the focus of Western religious concern from redemption to creation.

When we contemplate the natural world from the point of view of its creation, it appears to be the deployment of a divine plan in which matter is endowed with a natural dyna mism whose successive deployment and integrations produce an immense variety of systems and processes that make possible the appearance of the human being.

Nor is there critical discussion of the limitation posed by Genesis 1 on the concept of creation in the beginning of the world, as distinct from the view of creation as a continuous process.

In Whitehead's words just quoted we have a statement of the way in which according to the understanding of things from a process perspective, the value and worth of the achievements in the creation are both established and preserved.

[12] 4) The basic root of violence is the turn of the human soul away from God in an attempt to control the process of creation and lessen the pain of anxiety.

This is the process that The Holy God set in place from the beginning to bring His creation back into fellowship with Him.

The natural process that is at work in the agricultural context calls for the need to withdraw from activities for a time, then to sit back and ponder over the working of creation and to enjoy it.

From the point of view of process theologians, justice requires that the rest of the creation should also be treated with respect and recognized to have reality and value quite apart from usefulness to human beiFrom the point of view of process theologians, justice requires that the rest of the creation should also be treated with respect and recognized to have reality and value quite apart from usefulness to human beifrom usefulness to human beings.

If one follows Whitehead in extrapolating from human experience, one can find in this interpretation of the divine priority a doctrine of creation that is compatible with biological evolution: in the concept of God supplying a «lure» to evolution, «process» thinking approximates to that of Teilhard de Chardin.

Of course, in the process of writing this, I have issues with «intervene», as it points to a God who is separate from creation and who only interacts at select times, rather than a God who is the foundation for, and permeates all of creation.

Griffin provides the most extensive discussion of the creation - evolution controversy from the standpoint of process theism, although he doesn't treat of this aspect of Hartshorne's thought (Religion and Scientific Naturalism 241 - 310).

So that in line with, and gradually replacing, the thrust from behind or below, we see the appearance of a force of attraction coming from above which shows itself to be organically indispensable for the continuance of the sequence, indispensable for the maintenance of the evolutionary impetus, and also indispensable for the creation of an atmosphere enveloping Mankind in the process of totalization, of psychic warmth and kindness without which Man's economic - technological grip upon the World can only crush souls together, without causing them to fuse and unite... The «pull» after the «push», as the English would say.

Can we make a case for seeing the angels in God's initial plan of creation not just as messengers but as in some way active agents with a specific role in the development of the evolutionary process, a role which he did not withdraw from those who rebelled, in the same way that he does not always or instantly remove bad rulers who affect the development of the historical process?

From the standpoint of divine persuasion, providence is simply another way of looking at God's guidance of the historical process already manifest in creation.

With feminist theologians and advocates of creation centered spirituality, mutually transformed by the encounter with the new physics and the new biology, process theologians have sought a vision of the relational matrix of creativity, and to learn from the wisdom of the earth and the embodiment of that wisdom in the all too long suppressed and neglected traditions of women, blacks, Hispanics, Native Americans, of Africa and Asia.

In seeking to develop a theology of nature, process theologians are supportive of endeavors to appropriate other images from the tradition, such as St. Francis» compassionate love for the poor and treatment of animals as sisters and brothers, the Orthodox view of the church as inclusive of all of creation, and the use of the elements of bread and wine in the Eucharist, products of the interworkings between God, the non-human natural world, and human labor, that speak, to contemporary needs.

To learn from creation we must stop our frenetic planning and begin the slow process of attending to the places where we live.

If you believe that Jesus miraculously rose from the Dead, if you believe God miraculously parted the Red Sea... if you belief in angelic interaction with humans, if you believe in Manna sent from heaven to the children of Israel... why would you deny a creation devoid of evolution and scientific processes???? Robertson is getting senile.

Over against various forms of evolutionary optimism, he states that «Our hope lies not in an encouragement to make more of the potentialities of present process, but in a call to participate in Christ in that eschatological transformation constituting the new creation, which is to grow from the seminal event of his resurrection.»

My own trinitarian conception of the God - world relationship, as expressed in previous publications, lends itself even more dramatically to a field - oriented understanding of the God - world relationship since it makes clear how the three divine persons of the Christian doctrine of the Trinity can be said to possess a field proper to their own divine being which likewise serves as the «matrix» or ontological ground for the field of activity proper to creation (see, for example, The Divine Matrix 52 - 69 and «Panentheism from a Process Perspective»).

A more radical doctrine of creation is not incompatible with a process cosmology, however; God can be represented as a creator ex nihilo that, from the standpoint of the harmonies of the world, is similar to Plato's Form of the Good.22

Moltmann (1985 p. 31) promotes a similar view to that of process theology when he says: «if the Christian theology wants to find the wisdom in dealing with creation which accords with belief in creation, it must free that belief from the modern anthropocentric view of the world» (p. 31) and:

Contrariwise, failures in the creation and a turning - away from its purpose of augmented good are equally real to God, although in the ongoing process he is able to absorb them into himself and to make them serve his ends in ways which would not otherwise be available.

Second, creation (in process philosophy) occurs in terms of the emergence of the higher from the lower.

On the other hand, the Open view maintains that the existence of a world depends upon God's decision to create from nothing but that having created this world, God is bound to this world by God's love for the creation (Rice, «Process» 199).

This would mean that Israel's corporate memory of Moses and the Hebrews in Egypt underwent the long process of meditation; and the ensuing narrative was finally shaped and accented in devotional use - in the annual celebration, rehearsal, and re-enactment of the glorious event of divine creation in the triumphal exodus from Egypt.

Maddox's uneasiness about the process limitation of God's action to luring creatures and Lodahi's concern that the process rejection of creation from nothing limits God's ability to save all reality offer additional statements of the concern in Searching that God does not relate personality to individuals.

What occurs in each moment of cosmic process, therefore, is not totally different from the events of sensitivity in artistic creation.

In 1830, Sir Charles Lyell (1797 - 1875), the leading geologist of Victorian England, published his Principles of Geology, which showed from the study of rocks that «creation» was a much slower process than would appear from the Bible.

He departs from much pietistic tradition by making Creation and divine providence subservient to the evolutionary world process, rather than viewing God's activity as a sporadic set of interventions designed to inform man of some eternal truth or to keep him traveling the straight and narrow.

There are various people involved in the falafel creation process; from preparing, forming, frying and drying the falafel.

The brewery traces its beer from the grain to the glass and the process is underway in the next room as patrons sip its current creations.