Sentences with phrase «forms from nature»

You also appreciate the warmth and individuality of natural materials and handcrafted things and are inspired by colors and forms from nature.

Two unrelated observations: 1) Until I moved to SW Pennsylvania I thought Grant Wood was creating abstract landscapes and was fascinated by his vision to draw those rounded, shaded forms from nature.

The focus of the exhibition is on the artist's radical approach to line, space and mass as well as his merging of forms from nature and industry.

Stealing oddly shaped forms from nature, Hermine Ford creates works containing decorative elements inspired by both ancient and modern worlds.

In addition, half the proceeds from the art exhibit, Forms from Nature, will go to the hospital.

Not exact matches

In nature, Mech writes, wolves split off from their packs when they mature, and seek out opposite - sex companions with whom to form new packs.

Important factors that could cause our actual results and financial condition to differ materially from those indicated in the forward - looking statements include, among others, the following: our ability to successfully and profitably market our products and services; the acceptance of our products and services by patients and healthcare providers; our ability to meet demand for our products and services; the willingness of health insurance companies and other payers to cover Cologuard and adequately reimburse us for our performance of the Cologuard test; the amount and nature of competition from other cancer screening and diagnostic products and services; the effects of the adoption, modification or repeal of any healthcare reform law, rule, order, interpretation or policy; the effects of changes in pricing, coverage and reimbursement for our products and services, including without limitation as a result of the Protecting Access to Medicare Act of 2014; recommendations, guidelines and quality metrics issued by various organizations such as the U.S. Preventive Services Task Force, the American Cancer Society, and the National Committee for Quality Assurance regarding cancer screening or our products and services; our ability to successfully develop new products and services; our success establishing and maintaining collaborative, licensing and supplier arrangements; our ability to maintain regulatory approvals and comply with applicable regulations; and the other risks and uncertainties described in the Risk Factors and in Management's Discussion and Analysis of Financial Condition and Results of Operations sections of our most recently filed Annual Report on Form 10 - K and our subsequently filed Quarterly Reports on Form 10 - Q.

Actual results may vary materially from those expressed or implied by forward - looking statements based on a number of factors, including, without limitation: (1) risks related to the consummation of the Merger, including the risks that (a) the Merger may not be consummated within the anticipated time period, or at all, (b) the parties may fail to obtain shareholder approval of the Merger Agreement, (c) the parties may fail to secure the termination or expiration of any waiting period applicable under the HSR Act, (d) other conditions to the consummation of the Merger under the Merger Agreement may not be satisfied, (e) all or part of Arby's financing may not become available, and (f) the significant limitations on remedies contained in the Merger Agreement may limit or entirely prevent BWW from specifically enforcing Arby's obligations under the Merger Agreement or recovering damages for any breach by Arby's; (2) the effects that any termination of the Merger Agreement may have on BWW or its business, including the risks that (a) BWW's stock price may decline significantly if the Merger is not completed, (b) the Merger Agreement may be terminated in circumstances requiring BWW to pay Arby's a termination fee of $ 74 million, or (c) the circumstances of the termination, including the possible imposition of a 12 - month tail period during which the termination fee could be payable upon certain subsequent transactions, may have a chilling effect on alternatives to the Merger; (3) the effects that the announcement or pendency of the Merger may have on BWW and its business, including the risks that as a result (a) BWW's business, operating results or stock price may suffer, (b) BWW's current plans and operations may be disrupted, (c) BWW's ability to retain or recruit key employees may be adversely affected, (d) BWW's business relationships (including, customers, franchisees and suppliers) may be adversely affected, or (e) BWW's management's or employees» attention may be diverted from other important matters; (4) the effect of limitations that the Merger Agreement places on BWW's ability to operate its business, return capital to shareholders or engage in alternative transactions; (5) the nature, cost and outcome of pending and future litigation and other legal proceedings, including any such proceedings related to the Merger and instituted against BWW and others; (6) the risk that the Merger and related transactions may involve unexpected costs, liabilities or delays; (7) other economic, business, competitive, legal, regulatory, and / or tax factors; and (8) other factors described under the heading «Risk Factors» in Part I, Item 1A of BWW's Annual Report on Form 10 - K for the fiscal year ended December 25, 2016, as updated or supplemented by subsequent reports that BWW has filed or files with the SEC.

It had not occurred to me that anyone would imagine that the only alternative to a boundless confidence in reason's competency to extract moral truths from nature's evident forms, no matter what the prevailing cultural regime, is the belief that moral knowledge is the exclusive preserve of «revelation,» narrowly conceived as a body of inscrutable legislations irrupting into history from on high.

But the idea of personhood and a rational (i.e. spiritual) nature that qualitatively distinguishes us from lower forms of life is, as I noted above, a truth accessible to «the natural light of reason.»

A demand which admittedly is not made of the medium from without; it is a consequence of its nature, from which the much - vaunted open form can be derived — and not as a modification of it — from an old aesthetic.)

It was formed at a time of stress (great wars of religious & political nature) in which the promise of everlasting life given to the humans from an alien (he is an off this world god).

John Dewey makes this point succinctly when he suggests (EN 229) that «Locke's simple idea is the classic Idea, Form, or Species dislodged from nature and compelled to take refuge in mind.»

Human beings are a part of nature, and evolved from lower forms of life, whose origins sprung from a lifeless planet some 3.6 billion or so years ago.

«Nature» differs from this kind of «efficacy» in that it is not a ground [217] of the becoming within another, but within that very being in which it dwells.14 «Nature,» so understood, is «form» as the determining ground of its own becoming.

From the very beginning the Church forms part of the divine plan; and the fundamental nature given to the Church is Marian.

According to Bercier, «the highest act of man is not his exercise of reason in discerning the forms of nature» but rather his «responsibility for his own being and identity as it is authoritatively addressed to him by the Logos»; in other words, man's special dispensation of reason is for the sake of directing human nature towards «its most perfect end in man's own right self - governance» versus a liberation from the yoke of that nature.

By this distinction of two modes of passivity — of receiving forms - Aristotle sets off the world of conscious experience from the world of nature, but in such a way that not only the objects but the very workings of nature are included as part of what is felt.

On the face of it Santayana rejects all three of these departures from the tradition, since (1) he makes no very explicit move from a continuant to an event ontology, (2) regards the inherent nature of an object as a matter of the individual eternal essence which it actualizes and (3) regards the distinction between matter and form as at least a virtually inevitable way of expressing the obscure manner in which one state of things takes over from another (see RB 278 - 284).

Both saw government as resting on law, which, in its positive form, was created by the active participation of those subject to it, yet ultimately derives from some higher source, either God or Nature.

It is Whitehead's merit to have described the fundamental continuity running all through the world of nature, from its most rudimentary forms to it most complicated and highest development known to us in the mental life of human beings.

Networks working in this direction are many and diverse in nature, ranging from radical political militancy to forms of moderate, reformist or humanitarian voluntary civil associations.

Capital in the nature of speculative capital with the ability to move from place to place searching for quick returns has freed itself from any forms of social accountability.

However, in other respects, friendship was not independent in its nature from other forms of love.

In this final chapter we will consider the nature of spirituality, the sacred, the role of worship, different forms of prayer, the integration of our work world into our faith, the nature and purpose of the Church, and where we go from here.

What Whitehead seems always to have held is that the relatedness within nature provides a logical order for our interpretation, and that this gives rise to our ability to form a cosmos from a chaos.

Modern expressions of reason were deformed into either an extrinsicism (positivism) or an immanentism (idealism) in which nature and history, science and morality, fact and value, bureaucracy and community, knowing and feeling, were (1) either sundered from one another in various forms of dualism, e.g., mechanism - vitalism, scientism - emotivisrn, etc., (2) or were conflated into various forms of monism, e.g., materialism, idealism, etc. (LL 66 - 79, 146 - 53, 213 - 19, 245 - 64, 285 - 94, SV 1 - 60).

Not only is it separate from nature, but it is also a higher form of existence insofar as it corresponds to its concept, that is, it is able to realize its essence, something nature is in principle incapable of doing.

Only the Power which raised Jesus Christ from the dead can, and will, raise us from our old nature and begin to form in us the new (Belden, Reflections on Moral Re-Armament, p. 28).

Niebuhr said that the forms of actual sin appearing as pride and sensuality derive from a misinterpretation of man's paradoxical position in nature and spirit.

Foster quotes two passages from the writings of Francis Bacon, which show how the idea of an all - powerful God allowed a transition from a concept of imperfectly realised forms, to one of forms which are open to scientific description and effectively given in nature (ibid.

The author examines the nature and character of atheistic humanism and non-Christian religions, and how such forms of religious belief are similar to and different from Christian belief.

Which again amounts to saying that from the time of Man (above all, modern Man) the factor consciousness, which for a long time perhaps represented no more than a secondary and accessory effect in Nature, a simple superstructure of the factor complexity, is finally becoming individualized in the form of an autonomous spiritual principle.

Now chastened and somewhat more aware of the transpolitical nature of ordination, I am learning belatedly (out of the countercultural tradition from Polycarp to Menno Simons) some measure of political repentance, mostly in the form of silence, after sinning much politically.

In the former case, preaching is quite aside from the rest of the seminary curriculum because preaching so taught has its form defined not by the content of the Gospel nor the nature of Christian faith but by Greek rhetoric.

Both the left and the right want to find a form of discourse free from much theoretical reasoning about human nature.

The feminine power to form human nature is, through the distinction of the sexes, separated out from the human power to determine the creation of a new human person because Christ is an uncreated person, and the foundation of all humanity.

A considerable part of the esthetic interest of nature comes from the various forms of wild life.

In our present state of human nature, lust accompanies our sexuality and, if not countered, prevents sexuality from being a school and a means of love, and turns it into an obsessive form of self - centeredness that tends to make others into objects of gratification or exploitation, and not persons to be respected or loved.

But if we say that we need to keep the concept of «things» as a recognition of processes transcending our conceptual forms, and if we also allow that we have no direct knowledge of the intrinsic nature of these processes, we shall have to ask whether we are forced to try to conceive of them in concepts drawn by analogy from interpretations of experience.10

«Object» in Whitehead's terminology is a property or characterization of events, but, as I said yesterday, I think there is enormous difficulty in splitting the events, as propertyless slices of the passage of nature, off from «objects» as thought these were like Platonic forms entering into it.

«Again, the corrupt and unsound form of speaking in the plural number to a single person, you to one, instead of thou, contrary to the pure, plain, and single language of truth, thou to one, and you to more than one, which had always been used by God to men, and men to God, as well as one to another, from the oldest record of time till corrupt men, for corrupt ends, in later and corrupt times, to flatter, fawn, and work upon the corrupt nature in men, brought in that false and senseless way of speaking you to one, which has since corrupted the modern languages, and hath greatly debased the spirits and depraved the manners of men; — this evil custom I had been as forward in as others, and this I was now called out of and required to cease from.

Sin, alienating persons from God, neighbor and nature, is found both in individual and corporate forms, both in slavery of the human will and in social, political and economic structures of domination and dependence.

This means that for the first time our government comes perilously close to departing from its original form and nature.

Jeff: This is what causes division as we go about doing even good things, out of the tree of the knowledge of good and evil to set up another sect out of our carnal nature; above is the outcome; Jesus came to cause division among men that tries to become their own god and sets up camp, even for them that call themselves Christian, for them that have went from Him and His Words, even that are not of His Spirit: Jesus said; the Words that I speak are Spirit and Life, That means the Words of man can only bring forth death: Therefore; if we do not have His Spirit in us, then we too can only speak forth death: This is what it is to be a believer, we truly believe our Lord: I can see what the Catholic church and her daughters are doing to form a religious Babylonian city: Even as God caused a division in Babylon in the past because the peoples became great, so to is it now with all of the man made sects of religion: But when we are filled with the Spirit of God then we can not help but to live for God: It is written; those who are led by His spirit are His children: Thank - you Jeff: Those who are of His Spirit will know these truths, those who are not of His Spirit truly believe a believer is as they and can not know what we speak, because they live in unbelief: Thank - you again Jeff; In Jesus Name Alexandria: P.S..

[4] It is here termed «God»; because the contemplation of our natures, as enjoying real feelings derived from the timeless source of all order, acquires that «subjective form» of refreshment and companionship at which religions aim.

John tells us that this same creative Word which was with God from the beginning, and was indeed basic to God's nature, has now become a creature, a specific human being, so that we are able to see the Creator in a form of his creation.

The naturalists on the other hand, with a powerful impetus from Aristotle, took the categories of physics and biology such as form and matter, time and space, cause and effect, and sought real being in that which man shares with all nature.

Taking the form of a letter to Mother Nature, it began by offering brief thanks to her for «raising us from simple self - replicating chemicals to quadrillion - celled animals.»

Therefore, mentality is inherent in nature because there is no process apart from some form or structure illustrated in the process.