Sentences with phrase «from earlier sense»

The most obvious change from earlier Sense versions can be seen on the home screen.

Not exact matches

More from Your Money Your Future: States are helping future retirees get more cash from Social Security Retire to these overseas locations to get the most from your Social Security check Here's when it makes sense to claim Social Security early

For some people, it may make sense to draw on 401 (k) assets earlier and defer claiming Social Security benefits until 65 or 70 in order to get much higher benefits from the government plan.

To figure out what can relieve our sense of time pressure, Norton conducted a series of experiments that gave some study subjects an unexpected block of free time, by sending them home 15 minutes early from an experiment they were told would take an hour for example.

In Texas, it was not a sense of guilt over paying money to watch majestic orca whales prevented from swimming freely at sea because they're forced to perform tricks in comparatively small enclosures at the behest of misguided trainers who could very well be maimed when SeaWorld's whales are eventually driven insane by the hopelessness of their situation that kept audiences away earlier this year.

I understand the risk of passing on the tax benefit now, but if we will need withdraw from investments during early retirement, would it not make sense to first withdraw from the Roth IRA contributions instead of requiring us to invest / withdraw more from taxable accounts?

In this sense, the Pixel is no different from earlier Chromebooks made by generic PC manufacturers including Samsung, Acer and now HP.

If you can earn 5 % or more from stocks, an IRA, or 401 (k), it doesn't make financial sense to pay off your mortgage early.

Yet when I now reflect on all 52 interviews in my podcast, this makes complete sense; the grit and hustle that comes from moving to a foreign country - often with very little means - and persevering through hardship lends itself to starting a company and overcoming the unexpected bumps of early startup life.

There is a sense in which the intention of early biblical criticism was an effort to restore a «biblical theology» in which the Scriptures were freed from their dogmatic imprisonment.

«From this history of the Bible in early American history,» Noll writes in his concluding chapter, «the moral judgment that makes the most sense to me rests on a difference between Scripture for oneself and Scripture for others.»

In a broad sense, there have been liberal Protestants from an early point.

In the latter book Whitehead recognizes the danger that his earlier rise of «perception» can lead into confusion, and he acknowledges «that it may be advisable for philosophers to confine the word «perception»» to «experiential functions which arise directly from stimulation of the various bodily sense - organs» (AI 229).

During his visit in 1982, Blessed Pope John Paul II referred to Great Britain as having an «exalted destiny in justice and in peace», and I believe we have clung to this sense from our earliest times.

In Richardson's book there are seven chapters ranging from an examination of Newman's early philosophical stance, the influences that formed him and led him to coherence in the development of his approach to knowledge and commitment, to his teaching on apprehension, assent, inference and the illative sense.

Wright notes that «Israel was thus constituted, from one point of view, as the people who heard God's word — in call, promise, liberation, guidance, judgment, forgiveness, further judgment, renewed liberation, and renewed promise... This is what I mean by denying that scripture can be reduced to the notion of the «record of a revelation,» in the sense of a mere writing down of earlier, and assumedly prior, «religious experience.»

Pastor Richard, later Father Richard» and of those two titles, I knew him longer under the first than the second» seems to have had from very early years a sharp sense of «living toward death.»

the medium between A and B is the set that contains any actual entity that both feels A and is felt by B. 26 When the medium between two actual entities is (as it usually is) a nexal set, the succession of its phases (in a sense) radiate from the earlier actual entity to the later one.

But as we understand Whitehead, the passage from the indeterminacy of the initial phases of concrescence, through the intermediate phases to the final phase, satisfaction, is a process which concretizes or actualizes the occasion itself, and the occasion is not actual until the process is complete.9 If so, the indeterminacy of the earlier phases of concrescence is a radical or absolute indeterminacy inconsistent with the passage of time, for there is nothing as yet actual for which time could pass; thus, concrescence is a process in a metaphorical or figurative sense, and this is why Whitehead associates concrescence with creativity, calling creativity the Category of the Ultimate, meaning that though it is used to explain all else, it is not explicable.

There is probably even an earlier anticipation in his account of the «multiplicity of Platonic forms» which is «given» for a particular actual entity: «This ordering of relevance starts from those forms which are, in the fullest sense, exemplified, and passes through grades of relevance down to those forms which in some faint sense are proximately relevant by reason of contrast with actual fact» (PR 43fC).

In my judgment the trauma of the early years arises not from having to come to terms with the realities of the profession but from the sense of having to surrender one's dream of ministry in the process.

With this caveat, and along with it the honest admission that the material in the Gospels is not the kind that permits us (after the fashion of earlier «liberal» Protestantism) to pay Jesus what we might style moral compliments — as if he is indubitably known as in every sense, both in teaching and in behavior, to be ideally perfect — we can go on to consider his humanity, insofar as it can be recovered from the impressions of him found in the New Testament.

Yet the early Christology of the Sayings Gospel can be sensed from such eschatological sayings: If Jesus» witness is decisive for one's fate, since neither God nor the angels will reject his witness, then it really does not make much difference with what title or lack of title that happens.

Another possibility Lowe does nor even consider is whether Whitehead's own sense of his influences would be the same eighteen years later as it was in 1919, and whether he might not have gotten a significantly more enthusiastic discussion of Bergson from Whitehead at the earlier date.

From the perspective of an earlier way of thinking, a fact is «accidental» in the scholastic sense, and therefore something that participates in the truth, but is subordinate to essential truths.

«55 Lowe claims Bergson has nothing like the method of extensive abstraction, which I have suggested earlier is not only false, but chances are Whitehead even took the idea for extensive abstraction from Bergson, apparently both having been «influenced» (in my sense of the term) by one of William James» insights.

In this paper I shall develop a view of perception from the partial theory to be found in Whitehead's early philosophical writings and defend it against objections which led Whitehead himself to replace it later with a somewhat different theory.1 Development of the Early Theory The first phase or moment of perception is sense - awareness (early philosophical writings and defend it against objections which led Whitehead himself to replace it later with a somewhat different theory.1 Development of the Early Theory The first phase or moment of perception is sense - awareness (Early Theory The first phase or moment of perception is sense - awareness (CN...

For Christendom in earlier times the Church was the plank of salvation in the shipwreck of the world, the small barque on which alone men are saved, the small band of those who are saved by the miracle of grace from the massa damnata, and the extra ecclesiam nulla salus was understood in a very exclusive and pessimistic sense.

It fits in so deeply with the Faith of the Church, takes in the beautiful teaching of the Fathers from early Christianity, and also tries to makes sense of modern science, in much the same way as St Thomas Aquinas attempted to do in the thirteenth century.

Moreover, as we learned from our earlier discussion, he can occasionally speak even of a purely formal concept like «relativity» as being in a broad sense analogical, because it has systematically different senses as explicative of the meaning of different logical types.

But order for the sake of unity and momentum in the church has from earliest times been critical — and ordained ministry is set aside to provide that visible sense of the unity of God's people.

The church possesses the Holy Scriptures, which are the record of the formative (and because they come from that earliest age in one sense also can serve as normative) period of the church's history.

Jesus» teaching was not «social,» in our modern sense of sociological utopianism; but it was something vastly profounder, a religious ethic which involved a social as well as a personal application, but within the framework of the beloved society of the Kingdom of God; and in its relations to the pagan world outside it was determined wholly from within that beloved society — as the rest of the New Testament and most of the other early Christian literature takes for granted.

In this sense, God's Fatherhood as explored earlier in the Catechism, in terms of His relationship as Creator and carer of all things, is radically different from the unique Fatherhood that Jesus reveals is His personal Origin in a unique and incomparable way.

When I read the following passage, it timely grooved with the insight I received upon hearing from the Cambodian pastor: â $ œFrom his earliest days Lincoln had a sense that his destiny was controlled by some larger force, some Higher Power.

In their historical context, however, the issues, in response to which the Pauline formula was forged, no longer existed: because Christianity was well on the way to becoming a gentile religion, separate from Judaism, the question of the salutary benefit of faith in Christ, which earlier had arisen among Christians who did not observe the cultic requirements of Jewish law, and in that sense were without «works of the law, arose now among Christians whose lives exhibited moral laxity, which could be understood in terms of popular moral philosophy.

12 Of course, this mention of a physically relevant concept of simultaneity is meant to distinguish it from the intuitive sense that often pops up in the early work (e.g., PNK 184, which refers to»... the apparent character of an event simultaneous with our percipient event...»)

On the contrary, I should claim, what I have been saying is metaphysical in the second sense of the word which I proposed in an earlier chapter; it is the making of wide generalizations on the basis of experience, with a reference back to verify or «check» the generalizations, a reference which includes not only the specific experience from which it started but also other experiences, both human and more general, by which its validity may be tested — and the result is not some grand scheme which claims to encompass everything in its sweep, but a vision of reality which to the one who sees in this way appears a satisfactory, but by no means complete, picture of how things actually and concretely go in the world.

The ones who can not handle the difficulty of making sense of two worlds might be the ones who numb their pain with addictions or early sexual activity, or who suffer from depression.

Rather, as noted earlier, he derived objectivism from current pedagogical practice, and he never intended to suggest that objectivism, in the complete sense of the word, could be found in the writings of any given thinker or set of thinkers.

But, as the original author notes, this is controlling for the pathways, striving to depict as normal something that is almost nonexistent in any meaningful statistical sense: stable, faithful, long - term same - sex couples heading households with children in them and rearing them from early childhood to adulthood.

Earlier we spoke of the example of the ancient creed from Deuteronomy — «My father was a wandering Aramaean, etc.» In this sense, to recount the story is one aspect of celebration.

In his Presidential Address to the North American Patristic Society in 1994, Frederick W. Norris acknowledged that «some of the most interesting voices interpreting early Christian texts are Christian theologians from Africa, Asia, and Latin America,» and that some of them «make historical comments and acknowledge that their sense of what the texts mean is formed by their present commitments and their membership in specific communities.»

Whitehead's «method of extensive abstraction» is used not only in his early writings in the philosophy of natural science but also in his later, more metaphysical, writings to abstract from the complexity of the relations which comprise the datum of sense - perception and to isolate by a conceptual analysis those relations which express a uniform metric structure, that is, to «exhibit» a basis of uniformity in nature.21 It is the sense in which this uniformity is «required» that is the crucial point for further investigation.

Without a sense of gratitude to Yahweh and of moral obligation derivative from his care a law code might have been developed in Israel at this time, as had occurred centuries earlier in Babylon in the Code of Hammurabi.

The two metaphysical aspects of the notion of «importance» were referred to earlier: first, the unity — «subjective form» — which results from the gradation of alternatives in terms of their intensity and, secondly, the sense of purpose itself — «subjective aim» — which determines that gradation.

While the common - sense Lockian version was the most pervasive current of American thought has not been fully conscious of these implications, the relation between utilitarianism and Anglo - American social science has been close and continuous from Hobbes and Locke to the classical economists of the 18th and early 19th centuries to the social Darwinists of the late 19th century and finally to such influential present - day.

DE: In these dialogues we have been extracting from the Whitehead of the early 1920's a conception of the passage of nature as it comes to us in bare sense - awareness.

We're trained early to sense self - worth from what we accomplish.

I came to London as a young Catholic in the early 1980s — when belief in God was coming under attack not only from the secular establishment, which has always been philosophically materialist, but from the «fittest» members (in a Darwinian sense) of an increasingly materialistic and self - satisfied society.