Sentences with phrase «for relation to the world»

Finally, there was no ground within such Forms for relation to the world below or to knowledge in that world.

His work as a writer and painter is best considered as a single lifelong project in which he perpetually sought to define for himself his relation to the world.

His work is best considered as a lifelong project in which he perpetually sought to define for himself his relation to the world.

Not exact matches

One of the most revolutionary public - relations proposals was a photographic portrait of oil, «imposed and unretouched,» for all the world to see.

As a collection of seasoned and creative branding, public relations and marketing execs with pedigrees from some of the world's most influential brands and media companies, we work with you to tell your story for significant, lasting impact.

His technical knowledge and established working relations with the leading players and opinion makers in the governance world provide an invaluable source for understanding and anticipating the response of the investor community and crafting the adequate management's message to better represent the Client's objectives in engaging shareholders.

Caterpillar Inc. (CAT), the world's largest maker of construction and mining machinery, shut its main excavator factory in China for much of July and had employees on shortened work weeks, Mike DeWalt, director of investor relations at the Peoria, Illinois, company, said in an Aug. 8 conference presentation, according to a transcript.

Equibit is the world's first peer - to - peer equity marketplace and a complete platform for issuers to manage their investor relations without need of depositories and transfer agents.

Corporations are very conscious of their image and they always want good public relations opportunities to show they are doing good deeds for the community and world.

They indicated that they were asking themselves, and would be considering further, «Has the time come for the Orthodox churches and other members to review their relations with the World Council of Churches?»

According to the Patriarch, the Council «will address internal issues of the unity and administration of the Church, but also matters such as relations with other churches and faiths, in order to present a unified voice and credible witness for the life of the world.»

Whichever segment of the Jewish world agrees with the Catholic Church on each issue should seek to work on that issue in cooperation with the Church, both for the good of the cause and for the good of Catholic - Jewish relations more broadly.

26, page 635... Now, in all fairness, their has been a Public Relations campaign recently to remove the «cursed» references to Blacks in the ever changing Book of Mormon / and Covenants and Doctrines — «specially since they have a chance to rule the world through Mitt Romney (gggrandson of one of the LDS church founders, Parley Pratt arrested for murder and treason for attacking and killing members of an army battalion)... Don't look in up in Wikipedia — the Mormons have deleted that part of Pratt's history.

The «Declaration on the Relation of the Church to Non-Christian Religions» now known simply as Nostra Aetate (or, «In our Time,» from the first words of its Latin text), denounced all forms of religious hatred, and called for a new dialogue among the world's religions.

The classical response to nonmoral evil we have been discussing begins by affirming «C» omnipotence in relation to humans and then argues that there do exist good reasons to believe that such a moral world would include instances of genuine nonmoral evil and plausible reasons for assuming that such a world would have the types and amount of genuine nonmoral evil we presently experience.

This world of the moment, which is all we know, becomes the setting for an illusory extension into longer or shorter time scales which then seem to occupy a portion of an external time in a relation of the phenomenal to the absolute.

The present volume is really a collection of studies, and it might easily have grown to twice its size if other topics had been included: for example the miracle stories — I should have liked to examine Alan Richardson's new book on The Miracle - Stories of the Gospels (1942)-- or a fuller study of the so - called messianic consciousness of Jesus, the theory of interim ethics, the relation of eschatology and ethics in Jesus» teachings — see Professor Amos N. Wilder's book on the subject, Eschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Prince Booth.

In the relations between Muslim and non-Muslim states, Islam stands for «inviting the world to do good.»

Consequently, a faith which nostalgically clings to a lost past, a past having no integral relation to our present, can not escape the charge of Gnosticism; for a total refusal of our destiny can only be grounded in a Gnostic negation of the world.

That is to say, the term or object of the relation — in this case, the world — could not be what it is except for its relationship to the origin, or subject of the relation, namely, God.

For Whitehead, as for Thomas, the relation of God to the world is a real, or constitutive relatiFor Whitehead, as for Thomas, the relation of God to the world is a real, or constitutive relatifor Thomas, the relation of God to the world is a real, or constitutive relation.

He consistently opposed what he called «nation - building» as an American responsibility and called for more «humility» in our relation to the rest of the world, striking an isolationist chord that has been perennial in our tradition.

I believe it is authentically Christian thinking to single this out for special focus and to imply it in the fresh application of the relations between God and the world, among human beings, and between human beings and other creatures.

The practices in which they engage in relation to their personal enlightenment prove beneficial for their efforts to promote a better public world.

Those who are seeking for the «secular» meaning of the Gospel could well turn to Whitehead's doctrine of the secular functions of God.51 God holds the world together by offering his eternal structure of value to every particular experience so that everything happens in significant relation to the world order and the community of beings.

No more does it help to suggest that God's value is wholly independent of his relations to the world, whether of knowledge or of will, for this only means that the particular characters of the objects of his knowledge, or the results of his willing, are to him totally insignificant, which is psychologically monstrous and is religiously appalling as well..

So it is a contradiction in terms for a relational world to cease being in relation, i.e., to cease becoming altogether.

In the extreme case of the psychotic person living in a private world out of all relation to the real world value - experience is severely restricted, because it lacks the possibilities for growth and enrichment through the establishment of new external relationships.

Further, the spirit world is a powerful reality in Africa... Such a cosmology calls for a Christology that consciously deals with the relation of Christ to God, the relation of Christ to the spirit world and how the Christ, in the context of the belief in spirits stands in relation to Africans in their dependence on God.32

The discoveries and scientific creations of recent years in the field of nuclear energy, transforming our period into a new power age, are directly traceable to the discoveries of radioactive elements by Becquerel and the Curies, inaugurating the new physics.9 A new depth of relations and energy revealed in both earlier and more recent experiments has routed the world - view of mechanism which Newton and his followers through the nineteenth century had come to take for granted.

She insisted that it would be «disastrous» for a single woman to make a vow of chastity simply because she was unwed and thereby forbidden by the church to engage in sexual relations («Virginity is More Than Singleness,» Catholic World, September, 1960) Like Augustine, Dohen asserted that intentionality is crucial to the vocation of the consecrated virgin.

At the same time, however, Christian Science has a clearer relation to issues before the Christian world than it has had for many decades.

This is often our approach to liturgy and social life: we try to «read» the liturgy for symbols and meanings that we take out and apply in the «real world» — the offering means we should give of our wealth, the kiss of peace means we should seek peace in international relations, and so on.

At that point in Science and the Modern World where Whitehead observes: «The relation of part to whole has the special reciprocity associated with the notion of organism, in which the part is for the whole»; he confirms: «but this relation reigns throughout nature and does not start with the special case of the higher organisms» [SMW 149].

The distinctions and relations arise out of experience and are then applied to the world for our own manipulation of it.

The tail relations of the clause can be viewed as a possible pattern of prehensions; namely, those prehensions which are necessary for the head relation possibility to be felt as true in the actual world of some concrescing subject.

For if the argument appeals to contingent features of the interrelation of actual occasions in our cosmic epoch, it obviously can not settle the relation of God and the world.

These are bits of the world which may be considered as units for good human purposes, but which do not possess the unitary character of a natural moment since they are composed of such moments in external relations to one another.

It seems the most likely scenario is that he married his sister or less likely his niece.The reasoning is that Adam and Eve lived alot longer and continued to have sons and daughters GEN5: 4 aCTS 17:26 Paul tells us that the God who made the world hath made of one blood all nations of man to dwell on all the face of the earth.Cain did nt marry to another tribe or nation as every man and women was a relative and of the same bloodline of Adam and Eve.The importance of this is that sin entered through one man Adam and is past through the bloodline so redemption is only possible through the same bloodline.So for the formula to work the human genome had to stay the same no other tribes or nations just the descendents of Adam and Eve.It also solves another riddle in that satan at various times prior to the flood and after the flood tried to contaminate the bloodline by his angels having sexual relations with the women this created a type of alien in essence and would have not been able to have been redeemed by the blood of Jesus as it wasnt fully human.This is where the giants came from and why God wanted to destroy them as they had the potential to destroy the human race as they couldnt be redeemed by the blood of Jesus.Interesting?

Although they've volunteered in order to do something for the poor, their paternalism comes apart when they meet articulate poor people who often believe in God more than they do and who want a world where North - South relations are characterized by justice rather than charity.

Third, the context has shifted: in contrast to the traditional Catholic conception of the political community, and politics within such communities, as the means of achieving real if limited justice for human life in the world, and a corresponding theory of international relations, recent Catholic thought on war often treats the state as a locus of injustice and the goals of particular states as inherently at odds with the achievement of common human goals, while an internationalism defined in terms of the United Nations system is proposed as the best means to those common goals.

For at one time God will have one set of relations to the world; at another time another set.

As consciousness of one's separateness grows, it becomes more and more difficult to overcome the distance through relation; heightened insecurity and need for decision produce an ever greater temptation to accentuate the distance and take refuge in the pseudosecurity of the world of It, the world of ordered objectivity and private subjectivity.

A prehension is not so much a relation as a relating, or transition, which carries the object into the makeup of the subject.1 White - head's «feelings» are not states, but» «vectors»; for they feel what is there and transform it into what is here» (Process and Reality 133).2 He was writing a theoretical transcript of the fact that you feel this moment of experience to be your very own, yet derived from a world without.

When the self is committed to the Second Good, its stock of memory, intelligence, relationships, health, and wealth becomes the instrument for the concrete achievement of security, justice, liberty, or fraternity within the domain of personal relations and in the larger world of human institutions.

The price which the modern world has paid for the liberation of the French Revolution has been the decay of those organic forms of life which enabled men to live in direct relation with one another and which gave men security, connection, and a feeling of being at home in the - world.

Theology, if it is to explore adequately the meaning of play and its relation to the sacred, must «study the various biblical traditions and engage in the systematic hermeneutical task of appropriating the meaning of the biblical message for today's world.

But Hartshorne effectively replies that, even if finite beings depend for their existence on the creative activity of God, it still remains true that if God had created a different world then He would have been somewhat different from the way He actually is by virtue of the fact that His perfect knowledge would have been of that world rather than of this world; and so the point still holds that divine cognitive relations to the creatures are partially constitutive of God.7

Furthermore, because of the need for markets for their surplus production, the refusal of youth to be cut off from the outside world, and the need to influence the surrounding world, it is important that these communities maintain some real, if variable, relation with society at large.

For myth contains many elements which are irrelevant to the pure relation between God and man and between God and the world.