Sentences with phrase «eternal values which»

Not exact matches

Hence, we must attribute to God not only the conceptual ordering of the eternal objects by virtue of which he lures the occasions of the world toward order and value; we must attribute to him as to all other actual entities physical feelings as well.

It is these real possibilities and not simply eternal objects which need to be valued by God.

Later the subject will select the «ideal of itself» from the «objective lure», which is the original fund of values and eternal objects it can draw upon.

Originally as the principle of limitation, the principle of concretion determined which of the eternal objects would be actualizable in the world, now each occasion actualizes itself in terms of God's gradation of values.

For Whitehead evidently supposes that it is the value which God apprehends an eternal object as possessing, or its suitability for ingression in a particular context, which makes it a lure for action.

With these considerations it is possible to note the following characteristics which both eternal objects and propositions share: 1) potentiality or «patience» for realization, 2) indeterminacy or abstraction from actualities, and 3) absence of truth - value.

In the last chapter we explained that the «resurrection of the dead» expresses the hope that the whole of a man's life from beginning to end will be raised before the divine Judgment Seat and be accepted by God as possessing something of value which will give it an eternal meaning.

The value is shaped by the definite eternal relatedness — the eidos — or, that to which the creator «looks» for guidance.

In so far as «C major» is highly valued in this particular aesthetic synthesis, it is included and with it every other eternal object with which it is internally related — including «D major.»

Anger as an eternal object is not a value; it is this particular instance of anger as characterizing this particular unit of feeling which is a value.

The term «resurrection of the dead» should not be interpreted as a hope for the prolongation or restoration of our own conscious existence, but rather a hope that human life has meaning, that when our conscious existence is ended, the historical life we have lived may be raised before the eternal Judge, and may be vindicated, as being of some value for that Kingdom which is eternal and for whose fuller manifestation on earth we ever pray.

And this shift, though «a deep and radical revolt against the central tradition of western thought which affirmed the existence of eternal values,» is, in Berlin's eyes, a very good thing.

This is such a huge subject that I must beg indulgence, therefore, if I give my space to but a small fraction of the historic faith — namely its main emphases on God, Christ, the Church, and eternal life — and consider only these in our modem context, in the effort to discover what values they may have for men and women who are tossed about in an unsettled world, with an uncertain future, and doomed — almost certainly it seems — to a doubtful truce of arms, at worst to a war which threatens to annihilate man as we have known him and in any event to leave us a bare existence such as we can eke out on a totally devastated planet.

The following verses through the first part of verse 15 illustrates how only the work which is built upon the foundation of Jesus Christ will have eternal value.

This property amounts to the recovery, on behalf of value amid the transitoriness of reality, of the self - identity which is also enjoyed by the primary eternal objects.

Since an eternal object is that pattern which brings value or intrinsic reality to an event, it gives the happening an end by making the event an end in itself.

Eternal objects, therefore, «ingress» into (enter into the constitution of, become ingredient in) the process of realization which culminates in the synthesis of possibility and actuality into a concrete, fully determinate value.

to the idea that material advance, if it is to become meaningful and to enhance the quality of life, should recognize the spiritual real iii of eternal values towards which religions point.

Cobb says,»... the way in which God functions as the principle of limitation is by ordering the infinite possibilities of the eternal objects according to principles of value.

But whether or not there is, perhaps, some trace of a love like Georges's and Anne's that lingers on, that really is as immortal as true love can feel to us, we can at least be certain of one thing: The value of a work of art as perfectly achieved as Amour, with its true, profound, and thorough tribute to the emotion after which it's named, is, for whatever it's worth, as close to imperishable and eternal as it gets.