Sentences with phrase «finite things»

He may be said to be «beyond being,» if by «being» one means the totality of finite things, but also may be called «being itself,» in that he is the inexhaustible source of all reality, the absolute upon which the contingent is always utterly dependent, the unity underlying all things.

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.

Correspondingly, active change and becoming of finite things (at least in certain particular but quite normal and natural forms) will appear not only as the active asymptotic approach to what is higher than themselves through active self - fulfillment of their own natures, but also as an active transcending of their own natures, whereby an existent itself by its own activity (which itself implies that of God) actively moves beyond and above itself.

In order to answer the questions that have emerged from this consideration of scholastic concepts relating to the efficient causality of finite things, we must assume two propositions which - can only be formulated here but not really proved.

For only his unity and infinity can create in man that oneness which unites the multiplicity of finite things without abolishing it; love alone makes man forget himself (what a hell it would be if we could not do this in the end!)

His activity is not an item in our experience, but is present as the ground, implicitly and simultaneously affirmed, of every reality met with and affirmed, and as being, which is the ground of what is, but always present as mediated by finite things.

First, the process God «is in no way the ground or source of the being of finite things.

Furthermore, Ely's statement that «the very notion of «redemption through suffering» implies a divorce between suffering as a means and as an end» and his contention that the individuality of finite things does not count are both denied in Whitehead's system by the notion that the meaning of existence is «now — for God and man.

It consists entirely in the rational reflection upon the universal nature of finite things and the implication of this nature for our thought about God.

The lack of self - sufficiency in finite things consists in the separability of essence and existence.

That is, it is not of the essence of finite things to exist.

Instead, it is transcendent in that it is beyond finite things and the essence of finite things.

You say god is justice, yet eternal reward or torture for finite things CAN NOT be just.

It's never ever a finite thing.

Every finite thing, however, is a sign of the Infinite, and so these various expressions declare the immediate relation of a phenomenon to the Infinite and the Whole.

It is because there is nothing in the nature of the finite thing to afford it existence that we must posit a source of being that does contain its own ground of existence.

Or, better, God is not merely one — not merely singular or unique — but is oneness as such, the sole act of being by which any finite thing exists and by which all things exist together.

It's a finite thing, and I like that.»

After all, temperature is such a simple and finite thing, no?

Not exact matches

One is to regard capital as the fuel that is keeping our company alive for a finite period of time, during which one of two things will happen: 1) We prove our company to be a worthy proposition, which will bring it more investment or increased revenue and allow us to stay in business, or 2) we fail to create a worthy proposition, and it's time to move on.

You cant debate God... you cant use logic to explain God... You cant use your small finite mind to try and explain away an infinite God... Man is flesh and blood but man has a spirit and some things can only be received and revealed thru spirit... And what you do nt see is actually more real than what you can observe with your five senses... And BTW I did nt say religion i said God... Religion is man made tradition... God is real... develop a personal relationship with the one who created you and gave you life... God has a purpose for your life...

The Arians said there could be only one God, the creator of all things, and that it demeaned God to suppose that God could take on finite, bodily form.

This realism stems from what Christopher Lasch referred to as an awareness «that the contingent, provisional, and finite quality of temporal things finds its most vivid demonstration not just in the death of individuals but in the rise and fall of nations.»

If we first assume that the perception of things as finite existents is the natural perception for man, then we may assert with Mascall that what inhibits this vision blinds us to what is as it is.

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.

The distinction would be important if the vision of things as finite existents were in fact universal but had been brought to clear consciousness only by revelation.

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.

In a static universe, I could not argue that the universe itself had a beginning, although I can see that things in it are finite and have beginnings or origins.

She should certainly not become one sided, expecting everything from a gimmick, but she must not want to do everything with the same energy either; she must have the courage to concentrate her finite powers on a few points, even though this will mean giving up other important things.

It might be argued that the failure of thinkers to accept the data as they really are has been due to special factors such as their preoccupation with forms or essences and that common people have always viewed things as finite existents.

Presumably Hare and Madden are in reality advocating a kind of quasi-coercive power which would not so much frustrate the desires of finite entities that already are in the scheme of things as prevent new desires and aims from coming into being if they do not stand a very strung chance of gaining satisfaction or if they greatly disrupt the harmony and rhythm by which desires are guaranteed a better chance of satisfaction.

It is one thing to put forward a vision of the limits of this finite life if we believe that our lives are also touched by and directed toward the infinite God.

Both the predella and the triptych give visual expression to Luther's deep conviction that God, who is hidden and invisible, accommodates God's self to our finite and fallen nature by revealing God's disposition toward us through material things: in the incarnation, in the sacrament and in the Good News of scripture received, above all, through hearing (a material reality, but not visual, to be sure).

Their alternative speculative suggestion is that a realm of finite actual occasions has always existed, that it exists as necessarily as does God, and that the basic God - world relation belongs to the very nature of things.

With response to the comment about why an all powerful, omnipresent God can't explain certain things to a finite mind... There is a flaw in your philosophical trap of reasoning.

Religion is a highly conservative thing because the fundamental needs of men as finite and delinquent creatures aspiring after infinity and wholeness do not change.

There are things in this piece of art called music that can do more for you than your finite mind impaired by «logic» can ever do!

Indeed, if we attribute to God the «categorical ultimate» of relativity («surrelativism»), it distinguishes God from finite creatures just as decisively as the notion of absoluteness, for it expresses the conviction that God relates himself to the world and appropriates the contingent actualities of the world into his own being with such complete adequacy that the significance of all things is fully appreciated and preserved.13

For one thing, that Whitehead's God is in no sense the ground of finite being, as Neville holds, is by no means undisputed.

For Nietzsche, on the other hand, the essential unity which may be said to underlie all things is not a complete totality which we can grasp through reason (as it is with Hegel), but an open - ended, incomplete process or chaotic flux which finds expression in the contingent, finite, temporal process of growth and decay which are characteristic of nature.

The first thing to be said is that we can not speak about it with precision, for it is a matter of the ultimate, and our finite minds can not penetrate the ultimate.

Griffin & Sherburne, New York: The Free Press, 1978, 340) 14 But things are mutually obstructive because man is finite and incapable of incorporating all the data of the past with maximum intensity.

Finite freedom, too, is creative freedom in authentic history, prepared for new things which are both one's own and unexpected and unplanned and only experienced in the hopeful journey into an open future.

In that case it is hard to see why such a created entity, communicated to the faculty of the finite being, could not lastingly belong to it, and why, therefore, we may not consider as conceivable the very thing that defenders of physical premotion attack as metaphysically meaningless, namely, that a faculty or power, understood to be an active power, could bring itself from potency to act, of itself, of course on the basis of conservatio and concursus, which latter, however, would not create some intermediary between potency and act but simply posit potency and act.

@fred, lunch never said a thing about the universe being finite... all that was stated was the word «beginning»... the only conclusion one can draw from such a word is that there is also an end.

In as far as thework of the demiurge is successful, it is completely transparent to contemplation for the essence of things allows for an exhaustive rational understanding, as they arise from a (finite) intelligence which has informed matter.

It appears wherever finite and relative things or powers arc regarded as ends - in - themselves, where man is treated as existing for his own sake, where civilization is valued for civilization's sake, where art is practiced for art's sake, where life is lived for life's sake or nation adored for nation's sake.

our logic and reasonis FINITE... and seems to me yu ohave faith in those things totally... not everything in this world is logical and reasonable... in the field of psychology the mind at times is NOT logical and reasonable...

With infinite resignation he has drained the cup of life's profound sadness, he knows the bliss of the infinite, he senses the pain of renouncing everything, the dearest things he possesses in the world, and yet finiteness tastes to him just as good as to one who never knew anything higher, for his continuance in the finite did not bear a trace of the cowed and fearful spirit produced by the process of training; and yet he has this sense of security in enjoying it, as though the finite life were the surest thing of all.