Sentences with phrase «existence of the actuality»

I need to emphasize the actuality of the superject (or, what is the same, the superjective existence of the actuality) because the misinterpretation of the principle of process has often gone hand in hand with the mistaken belief that «actuality» can be properly predicated of an occasion only while it is in the process of becoming.3 This widespread and deeply rooted mistake deserves more attention than I can give it here without digressing extensively from my main thesis.

In this sense, a genetic phase exists before» the satisfaction, but this is not the existence of actuality, but of a multiplicity in propositional unity seeking concretion.

Not exact matches

After that point an actual entity has only objective existence, whereby it serves as an «object» in the constitution of a superseding actuality and becomes a datum for the creative advance (PR 72).

As Hartshorne readily acknowledges, the concrete state of a thing, i.e., its actuality, is always more than bare existence (MFA 329).

But if there has always been a realm of finite actualities, and if the existence of such a realm (though not with any particular order) is as eternal and necessary as is the existence of God, then it also makes sense to think of eternally necessary principles descriptive of their possible relationships... [T] his correlation between freedom and intrinsic value is a necessary one, rather than a result of divine arbitrariness (PTE 711).

This rejection of uncreated and hence necessary principles fits with the doctrine that the existence of finite actualities is strictly contingent, and that they were created out of absolute nothingness.

But there is another set of images or «clues» that we must deal with if we are to attend not just seriously but honestly to the concrete actualities of our embodied existence.

He holds that Hartshorne does not develop an adequate concept of aesthetics in relation to metaphysics, and that his distinction between existence and actuality is hopelessly unclear.

Perhaps he was checked from claiming that all being depended for its existence upon becoming because this apparently denied the actuality of the distantly past.

This is not fall as a primordial and distant event, but as a continual and present process, a process that has become identical with the very actuality of existence itself.

God's passivity in terms of his abstract existence is absolute and necessary, for nothing occurs which does not occur in his experience also; in terms of his concrete actuality his passivity is contingent and relative for it depends on what actually occurs to be experienced.

Hence, in the general sense in which the notion of actuality is tied to the notion of self - realization, the superjective existence of an occasion is as actual as its subjective existence.

SP as the state of being harboring the thoughts of existences to be transmuted from possibilities to actualities may be compared to the notion of God - for - us, the ishvara of Hinduism in Panikker, and the notion of cit in Upadhyaya.

For the actuality of the faith of Biblical and post-Biblical Judaism and also for the Jesus of the Sermon on the Mount, fulfillment of the Torah means to extend the hearing of the Word to the whole dimension of human existence.

There was the antidualistic motive: belief that some such actualities are without any experience of their own, when joined to the fact that the human existence with which philosophic thought must begin is just a series of experiences, makes it impossible to think of these extremes as contrasting but connected instances of one basic kind of actuality.

Everything that is actual participates in the same kind of existence, what might be called the essence or nature of actuality.

Existence and actuality are related by the same general principles that govern other ultimate contrasts such as necessity and contingency, independence and dependence, everlasting and temporal, and abstract and concrete (to name four of the twenty - one contrasts that Hartshorne lists).

He draws a three-fold distinction among essence (the most abstract feature of what a thing is), existence (the fact that a thing is), and actuality (the particular characteristics that qualify an existing thing).

They recovered the classical experience of reason as the potential infinity of human questions, showing how this dynamic «ratio» as a desire for understanding is healed and transformed by the paschal - metanoetic experience of faith in the Sophia - Cod of compassion and love.4 Aquinas, for example, understood God as «intimately present within everything that exists since God is existence» and that Cod's omnipotence — Aquinas wrote very little about it — regards not actualities but possibilities, and is best manifested in forgiveness and compassionate mercy.5

Moreover, in the divine case, essence (what God is) and existence (that God is) are the same.12 Thus, Hartshorne usually speaks of the distinction between existence and actuality.

«Even when the coordinate existence of the two types of actualities is abandoned, there is no proper fusion of the two in modern schools of thought.

Although God as an individual is as contingent in actuality, or with respect to the events embodying the divine individuality, as any individual must be, the existence of God as the one universal, all - inclusive individual is categorially different from that of all other particular, partly exclusive individuals in being necessary (245 - 60).

In the first place, the line as a whole is established on «creativity»; that is, on the potentiality of things to come into existence as concrete actualities.

But the memory with which the historian is concerned, in so far as it reproduces facts of the past in their purely worldly actuality, is of wholly different order, and memory in that sense can imperil and even destroy «historic» existence, as Nietzsche showed in Vom Nutzen und Nachteil der Historie für das Leben.

It is the complete Actuality and eternity and infinity of God's Existence that show the inadequacy of the analogy but at the same time help to enlighten us as well in what this means for God's own Life.

This excludes from his being all those distinctions, so familiar in the world of finite things, between potentiality and actuality, substance and accidents, being and activity, existence and attributes.

This does not present us with facts of the past in their bare actuality, nor does it lead to encounter with human existence and its interpretation, but, as a sacramental event, it re-presents the events of the past in such a way that it renews them, and thus becomes a personal encounter for me.

By contrast, Niebuhr maintained that faith apprehends the actuality of our existence in, with and before God — that theological ideas not only order human life, but also refer to experienced realities.

Hence, every category that applies either to God's existence or his actuality applies as the supreme instance or the «supercase» of that category.

God's existence does not compete with the existence of any other individuals whatever, for it is compatible with any sort of actuality at all.

For Hartshorne, the reality of God necessarily includes both his abstract existence and his concrete actuality.

Any such conception as knowledge, value, actuality, truth, goodness, or beauty could, by proper analysis, be shown to imply the others and the necessity of God's existence.

The reality of it is this: that we incline to define ourselves, take the measure of our actuality, admit as educative and civilizing, acknowledge as relevant and powerful — only that in experience or reflection which is authenticated by its occurrence within the biographical brackets of the self's existence.

Harishorne repeatedly reiterates his affirmation that the theistic arguments only demonstrate the existence of God and that they tell us nothing whatever about God's concrete actuality.

Thus it was indeed Whitehead's «particular contribution» through his reformed subjectivist principle to make freedom and self - determination a necessary characteristic of all actualities, «from God to the «most trivial puff of existence in empty space (TVF 41, 24; cf. also PR 18 / 28).

In the latter, a higher - level of actuality has emerged, thereby giving the society as a whole a unity of experience and activity Kim's position, however, does not allow for such a distinction: «Atoms and their mereological aggregates exhaust all of concrete existence....

Walter Leibrecht [New York: Harper & Brothers, 1959], p. 178, as cited by Ogden, «The Experience of God: Critical Reflections on Hartshorne's Theory of Analogy,» in Existence and Actuality: Conversations with Charles Hartshorne, ed.

Among these are perception, the question of time, existence and actuality, personal identity, and the nature of God.

In a subtler sense, on the other hand, even the most trivial item of actuality, let us say a rock, is «more» than all the PN put together, simply by virtue of its existence and actuality.

Perception in the mode of causal efficacy understood as the interrelatedness of the universe as it impinges upon the individual without the specificity and clarity of presentational immediacy could yield an experience of an unqualifiable unity at the base of all existence as one perceived the actuality of concrescence.

God is deficient in concrete actuality, as Whitehead said, because every time the adjusting of abstract possibilities to concrete events butts up against complete definiteness, the existence that makes the final decision shifts from God to the presently emerging creatures.

This divine element, as the ground for the entry of the forms, justifies the general Aristotelian principle that all entities, including the forms, depend for their existence upon actualities.

But, as we have already noted, Griffin says that Premise X entails the existence of powerless actualities.

If possibility and actuality could be united to become necessity, they would become an absolutely different essence, which is not a kind of change; and in becoming necessity or the necessary, they would become that which alone of all things excludes coming into existence, which is just as impossible as it is self - contradictory.

But such a being, which is nevertheless a non-being, is precisely what possibility is; and a being which is being is indeed actual being or actuality; and the change of coming into existence is a transition from possibility to actuality.

As Thomas Aquinas repeatedly mentions, «to know» means, as a first approximation, that a being is not just itself as this determinate actuality, but also is another, that is, by holding in itself other «forms,» purely as forms, without at the same time itself having the real being that normally attaches to those forms.7 In this perspective, «knowing» expresses the possession of a multiplicity of forms that extends beyond the formal existence of the knower and includes forms that the knower in reality is not.

So transferring the existential valence of existing to «actuality»» has the logical effect of reducing our ordinary sense of «existing» to that of «self identity» and so picture the act of creation as one of adding existence to already constituted individuals.

But humanity, as the poets tell us, can not bear much reality; and we escape the pain of our condition by resentment, a resentment attempting to reverse or even to leap out of the actuality of existence.

By turning away from the totality of the present, we engage in a regressive movement dissolving the actuality of the immediate moment, thereby disengaging ourselves from the fullness and the finality of existence.

He challenges us to ask:»... how are we to think coherently of a single, unbroken, flowing actuality of existence as a whole, containing both thought (consciousness) and external reality as we experience it?