Sentences with phrase «forms of actuality»

Between the world of rocks and a world of people, there has been a series of «emergences» — new forms of actuality have appeared.

Hence, the question as to whether God is indictable for the world's evil reduces to the question as to whether the positive values enjoyed by the higher forms of actuality are worth the risk of the negative values, the sufferings.

That is why Aristotle is not forced to suppose that his forms transcend the actuality of the world: they are the forms of actualities in the world that actually are.

Not exact matches

At the same time, the event in its symbolic form expresses a contrast or pattern of contrasts between concrete actuality and relevant forms of potentiality.

Whitehead thus emphasizes the transcendence of forms in a way that prevents him from treating them only as forms of entities — at least, entities of the world's actuality.30 A strictly Aristotelian exposition of the «ontological principle,» according to which all forms are situated in the world's actuality, is thereby excluded.

But Whitehead goes decisively beyond every previous form of the Aristotelian conception of unity when he posits, at least as a genuine potentiality in every «actual entity,» what in the human person manifests itself as «spirit» in its full actuality.

Thus for Whitehead the «eternal objects,» or pure «forms of definiteness,» as such, precisely do not constitute actuality.

What is the significance for the problem of form of this dynamic, but non-evolutionary, Aristotelian view of natural actuality?

Since the time of Plato and Aristotle, the problems of potentiality and actuality, of reality and ideality, meet in the problem of form.

But with this the Aristotelian equivalence of form with actuality and of matter with potentiality now seems to fail altogether, yes even to shift into its opposite.

This traditional form of faith is the product of a divided consciousness: it can only know redemption as a reconciliation with an Other lying beyond itself, and must experience the actuality of the present as a world merely awaiting its transfiguration.

Insofar as «form,» thus understood as a real ground, brings a natural entity, or more exactly, its «matter,» to its requisite definiteness, it must be regarded as the ground of the actuality of the entity.

Surely it is more than a mere accident that Whitehead so conceives the «actuality» of his actual entities in such a way as to fit the Aristotelian sense of energeia and entelecheia, both of which are rendered by the Latin actus and its derivative forms.

In the place of a potential matter we have an actual creativity as the ground of the unity of the world's actuality, and the determination or form that belongs to the individual entities is interpreted as potentiality instead of as actuality.

The realm of possibilities transcends any particular actuality not only insofar as the latter is open to new possibilities, but also insofar as particular actuality is itself only one of the many possible forms of its own actualization.

A contemporary faith that opens itself to the actuality of the death of God in our history as the historical realization of the dawning of the Kingdom of God can know the spiritual emptiness of our time as the consequence in human experience of God's self - annihilation in Christ, even while recovering in a new and universal form the apocalyptic faith of the primitive Christian.

The religious insight is the grasp of truth: that the order of the world, the value of the world in its whole and in its parts, the beauty of the world, the zest of life, and the mastery of evil, are all bound up together — not accidentally, but by reason of this truth: that the universe exhibits a creativity with infinite freedom, and a realm of forms with infinite possibilities; but that this creativity and these forms together are impotent to achieve actuality apart from the complete ideal harmony, which is God.61

The major form of beauty presupposes this but aims beyond the mere achievement of actuality toward greater richness and intensity of feelings.

Even though the objectifications, as early phases, make up the actuality of the newly arising entity, they must at the same time be regarded as potentialities insofar as the form of their ultimate incorporation into the new entity is not yet fully determined, and will experience its determination only in the process of concrescence.

Only when the passion of Jesus has been consummated in the epiphany of the death of God in the concrete actuality of history does God himself appear in his apocalyptic form as a dying Satan:

All that need be included are not the forms but the aspect of the forms pertaining to actualities.5

They are precisely those encounters with actualities and potentialities that form the basis of all experience.

For example, a nexus is repeated if, and only if, its constituent actualities are repeated; also, if an actuality is repeated, then at least some element of its subjective form is also repeated.

Its actuality is founded on the infinitude of its conceptual appetition, and its form of process is derived from the fusion of this appetition with the data received from the world - process.

At this point the actualities themselves form a mere multiplicity, but the interrelatedness of the associated forms brings them into a natural unity.

The subjective form in a particular actual entity, he tells us, unlike the abstract eternal object, is an «element in the private definiteness of that actuality» (PR 444), and the subjective form can not be torn apart from its particular subject without becoming a mere universal (PR 354, 356).

A basic global fundamental is the number zero (0) as merely a place holder which, truly describes the «actuality» of something as only «reduced» (in whatever form) from its existing «place.»

(before religion or science) Therefore, the monotheistic code / pattern to the life cycle of water that never ceases to exist but only changes into one of its three energy determined forms is a valid example of the «perfectly infinite» (oxymoron term) actuality of «matter» / «Hope» /» God.»

The justification for any relevance extending beyond actuality would have to depend upon the internal relatedness of the eternal objects ordered as a realm, The occasion incorporates these new elements in forming its «ideal of itself by reference to eternal principles of valuation.»

«Eternal objects» are potentialities, which as forms of determination can enter into the becoming of actual entities and without which actuality is impossible.

Moreover, it receives a great many different ways of feeling, as it feels the feelings of a multiplicity of past actualities, and it must synthesize all these into one final subjective form, the one final attitude it adopts towards its world (cf. AI 327).

... prehension is a radically one - way dependence of an actuality upon «antecedent» conditions, that is, temporally prior actualities prehending is a form of including, whereby reality is enriched, «increased» in multiplicity of factors.

Numerical unity is an abstract (i.e., it eliminates aspects of actuality) form of quantity that tends to infect any statement, because every sentence requires a subject that thereby purports to have an individual status that it may or may not.

In one sense, every occasion of experience enjoys some freedom in forming itself into whatever it becomes in its moment of actuality.

Form: This is, as said above, the principle of actuality in existing things.

But in the thought of St Thomas, form is not - as you claim it is - «pure actuality».

Matter is the principle of potentiality in actually existing things, form being the principle of actuality.

5To simplify the following analysis, I shall assume (with Whitehead) that prehension is the only form of causal influence between actualities and that all eternal objects are uncreated and hence definite.

He elaborates on this doctrine in his article, «Form and Actuality»: «The objectification of actualities... is effected by fForm and Actuality»: «The objectification of actualities... is effected by formform.

Speaking of objectification, Leclerc states: «The form is the objectified actuality, and the objectified actuality is the form» (RW 18Sf.

With regard to our continuing reality, he draws a distinction between»... retained actuality and reality in the form of further actualization.

In actuality, groups often form and act on behalf of the best interest of the group.

Yet the nexus itself coexists with them and constitutes their unity as a new ontological actuality, a unified field of activity with a determinate character or common element of form.

In the theology of Charles Hartshorne, the primordial nature (PN) of God is that determinable potentiality which underlies the actuality of the world that has already been realized in a determinate form.

As we have observed earlier, it is difficult to conceive of a form of transcendent reality that could be more in our midst or nearer to the actuality we now experience.

But such an abstraction or formlessness of energy and life is the equivalent of the «Pure Act» concept of God, an actuality that has realized every possible form.

Accordingly, the primary experience of receiving with emotional and purposive subjective form the causal influence of other actualities tends to be only dimly illuminated in consciousness precisely because it is primary.

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.

Possibility and actuality do not differ in essence but in being; how could there from this difference be formed a synthesis constituting necessity, which is not a determination of being but a determination of essence, since it is the essence of the necessary to be.

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.