Sentences with phrase «finite cause»

Yet, as cancer is a complicated disease of the immune system involving excessive growth of cells having altered DNA, the origins of the disease never have singular nor finite cause.

Nor however can the production of a new increasing reality and being by a finite cause be understood as the act of the finite being alone, with the divine causality understood as a conservation and as a concursus which only continues the conservation in the order of act.

The question, therefore, is whether such a concept of a cause to which the infinite reality of pure act belongs as a factor constituting it without becoming an intrinsic constituent of the entity of the finite cause itself, but in some way remains free, detached from the process of becoming, but provides the real ground of the self - transcending operation of the finite agent itself, is a valid and demonstrable concept, or only a paradoxical and intrinsically self - contradictory construction which can only conceal the fact that our thought has reached an impasse.

It would no longer be clear in that case how the finite cause could still be termed a cause.

This would not be the case if the actus purus, the infinite act, which belongs to the constituting of the finite cause as such, were an intrinsic constituent of the finite cause itself, so that the finite cause always possessed what it has still to attain by its self - transcendence.

But, in accordance with our earlier argument, he must not do this in such a way that the operation of absolute Being in providing a ground of the new and increasing reality is inserted side by side with the causal efficacy of the finite cause as though fundamentally it were itself a part cause.

There is no question at all from the start of divine causality replacing finite causality or in some way or another inserting itself as an intermediary, between the finite cause and the increase of being effected.

The theory of a transition from a finite intermediary produced by God alone and designed to bring the potentiality of the finite cause into act, to the new increase of being, which would be different from that intermediary yet not actually contained in it, for otherwise of course nothing new would come to be, must inevitably pose exactly the same problem once more.

The first half of this dialectical statement then makes it conceivable that the finite cause can transcend itself, and that it is truly the agent itself which does so, that is to say that its operation as received, or as produced from itself, is more than the agent, and yet is posited by the agent, so that the agent can in fact go beyond and above itself.

There were objections made against these «proofs» like the one made by Kant who noted that one can not argue from finite causes to the Infinite Cause, because from the finite all one gets is the finite.

But the fact that God makes possible such self - transcendence by finite causes does not mean that God's action thereby occupies a definite point in time or involves a predicamental miraculous intervention in the world.

Not exact matches

It's long been the case that advertisers paid up to two to three times more for a top - rated sports event compared to a top - rated drama or sitcom, and sports value as real - time programming and its finite availability have only caused its status to grow, says Michael Neale, a managing partner for investment at Mediacom, a global media agency that co-ordinates and purchases advertising space on behalf of marketers.

First principle, Being's pure act, Infinite cause Of finite fact, Essential being, Beyond our sight, Without which, nothing, Neither love nor light, Only through You Love's infinite power Brings into being Atom and flower.

Without a cause, an effect can not exist (infinite OR finite series)

A finite chain of cause - effect is of this existence; therefore, its first cause is already created, hence an effect of the «First Cause» which we believe iscause - effect is of this existence; therefore, its first cause is already created, hence an effect of the «First Cause» which we believe iscause is already created, hence an effect of the «First Cause» which we believe isCause» which we believe is God.

OK, now you accept my argument that finite chains are the chains with a cause less element.

Vic: «For this universe, which is physical and ever - changing, hence finite, hence can not be infinite / eternal, hence temporal, hence had a beginning, to exist, there must be a cause.»

A finite causal chain would imply an effect without a cause, an infinite causal chain says every effect has a cause.

This is one of two major exceptions allowed by our common sense to the general rule that finite physical events are explainable by finite physical causes.

Instead, we mean that we should first try to explain finite physical events by looking for finite physical causes, by looking to the kind of cause that we know exists and operates in our world.

The whole network of natural causes, even if it is supposed to have no temporal beginning or ending, remains radically finite, insufficient, and contingent.

In his presentation, the argument that God exists as self - existent cause of all finite being is established first, and the problem of analogical predication follows.

Again, that which is most real, simply is, and the more real it is (God's self - caused existence as opposed to finite substances) the more totally it excludes the power to be affected.

Quite the contrary, its purpose is to argue that the fundamental Thomist vision of finite existence as pointing to its self - sufficient cause is fully compatible with a doctrine of God that can embody the real strengths of the Thomist position without entailing its religiously and logically unsatisfactory conclusions.

Hence, the absence of the Christian understanding of God in preChristian religion indicates that the vision of things as finite existents was virtually absent for common sense as well as for philosophy until the impact of Biblical thought caused it to prevail.

It would seem, therefore, that we can understand historically why persons find themselves talking in this context without supposing that they are forced to do so by the nature of things or by their apprehension of God as the cause of finite beings.

We can also say that God is the cause of all that is finite as well as the cause of his own being, for it is just as the self - causing cause of all things that we have come to know his existence.

He then concludes that the universe has a cause of its existence, which by definition transcends the whole realm of finite reality, and which must be a personal or psychic being.

For this universe, which is physical and ever - changing, hence finite, hence can not be infinite / eternal, hence temporal, hence had a beginning, to exist, there must be a cause.

Now, for this universe, which is physical and ever - changing, hence finite, hence can not be infinite / eternal, hence temporal, hence had a beginning, to exist, there must be a cause.

Everything in this world has a cause for its existance outside itself because we are finite beings.

1) Every finite and contingent ent.ity has a cause.

@Lawrence of Arabia, «1) Every finite and contingent ent.ity has a cause.

If our modern common sense of how the world works is that it is essentially a closed causal system, with finite physical events to be explained by finite physical causes, is there then any room left for God?

Finite Godism: Finite Godism says that while God was the «first cause», He is not all - powerful because evil exists and He can do nothing about it.

God is eminently, but in different respects, necessary and contingent, infinite and finite, absolute and relative, being and becoming, cause and effect, and so on.

It does not belong to the «essence» of the finite efficient cause and is not an intrinsic constitutive factor of its «nature», but, while transcending this nature, belongs to it precisely as its ground in relation to it as agent and cause.

If this is all that is said, an explanation is given (in the sense of course in which metaphysical statements aim at «explaining» anything) of the aspect in which the act is more, but not how the act founded and sustained in that way, is not only the act of the finite being because it is received in it, as Aquinas puts it, but also because it is posited by it as a cause.

Apart from this trust, the individual is pulled by the tension into either pride (the act of treating the finite as if it were infinite), or sensuousness (the sloth that causes one to retreat into the finite as if it alone were of consequence).

Can finite active power be the sufficient cause of such an increment of being?

It can not be objected to this, that the finite efficient cause produces its effect in the potentia of another (the materia from which it educes the form), so that it does not itself become more than it was.

For the act is posited by an agent which is a true cause, and a finite, predicamental one, existing, that is, in the domain of cosmic reality, so that the act can be put in comparison with the power to produce an act of that kind which is actually said to produce it, while cause and the faculty itself are not identical.

For precisely all that has been said can also be objected to the doctrine of the immediate creation of every human soul in the course of history, if this creation makes of God's action in a special manner a member of the chain of created causes, even if only in regard to a particular finite being, which in contrast to others and by its special individual and temporal features has no intra - mundane ground and basis.

The Law of Polarity dictates that not just one but both components of pairs of ultimate contraries should be affirmed as true because they are mutually interdependent and correlative.30 Accordingly, Hartshorne, in obeying this law, insists that God is both absolute and relative, infinite and finite, individual and universal, active and passive, eternal and temporal, cause and effect, creative and created, et cetera.

At least seven immense, interdependent threats to the quality of life on spaceship earth continue to escalate: the population explosion; the widening gulf between rich and poor nations; massive malnutrition (caused mainly by economic injustice, which produces maldistribution of available food); environmental pollution and degradation; the depletion of the irreplaceable resources of our finite planet; the growing threat of nuclear terrorism and eventual holocaust (with the equivalent of one and a half million Hiroshima - sized bombs in the arsenals of the world); and the worldwide tendency for the fruits of science and technology to be used without ethical responsibility.

The universe could have not caused itself since it is finite, temporal, had a beginning (non-eternal.)

Although we differ on at least one point in the interpretation of Whitehead's philosophy (he holds the system to require that God acts efficiently by mediating to present events finite efficient causes derived from the past), I do not see how his God acts coercively in any of the senses outlined in the previous chapter.

In the last chapter we specifically noted that health and illness stand as a common sense exception to the requirement that finite physical effects have finite physical causes.

The causes of any individual thing thus widen out into unmanageable history of the Universe... It is useful to remember how essentially the causes of any finite portion of the Universe to the history of the Universe as a whole.

But in the end, who wants to trust in the finite, limited, flawed logic of humans after all the pain and suffering human logic has caused.