Sentences with phrase «function as actual»

To start off with, they mentioned that, for the first time in a mainline Mario game, coins will function as actual currency.

Don't think that it functions as an actual night light, though; it's only bright enough to be able to locate the unit in the dark.

In contrast, the faux - wood paneling in the actual exhibition highlights the space as a construction; its newness reinforces the Blue Flame as a space — based on a bar — that occasionally functions as an actual bar.

Not exact matches

Actual costs that may have been incurred if we had been a standalone company would depend on a number of factors, including the chosen organizational structure, what functions were outsourced or performed by employees and strategic decisions made in areas such as information technology and infrastructure.

only actual entities can function as efficient causes.

These contrasts add to the subjective intensity of the passage of the Bill as an actual event and function as dynamic elements in a narrative.

There Leclerc quotes Whitehead as follows: «The functioning of one actual entity in the self - creation of another actual entity is the «objectification» of the former for the latter actual entity» (PR 34).

One group holds that, in view of the marked differences between God and all other actual entities, there are reasons to see the divine satisfaction as also functioning differently from the satisfactions of actual occasions.

To put it another way, it is the person, not the self, whose nature is inextricably bound up in the web of obligations and duties that characterize our actual lives in history, in human society — child, parent, sibling, spouse, associate, friend, and citizen — the positions in which we find ourselves functioning both as agents and acted - upon.

This decision can not be a function of the substantial activity as such, of the eternal objects, or of the actual entities.

Since the underlying activity was regarded as not being actual, it was hard to understand what might be meant by its function of envisaging.

When Whitehead describes the approach to intellectuality as a gain in the power of abstraction, so that «the irrelevant multiplicity is eliminated, and emphasis is laid on the elements of systematic order in the actual world» (PR 388), we take this to mean that mentality becomes habitually effective when its potentially anarchic initiatives are both nourished and preserved at lower, more reiterative levels of conceptual functioning.

If, as an actual item of pragmatic history, Samuel functioned both as seer (I Sam.

But, in fact, the actual occasions that constitute our bodies are constantly aiming at satisfactions directed to the healthy functioning of our bodies as a whole.

In the light of such a critical function of theology in relation to the generalizations of metaphysics, metaphysical «principles,» «laws,» and «categories» do not appear as (transcendental) conditions of any possible experience, but as that of real experience.35 In a certain sense, Whitehead found a way to initialize a theological project without developing it; and he grounded it in the imperfection of all metaphysical systems in relation to actual events that have the power to reconstruct categories in the passage of the events.

What does it mean to say that the church functions as a community of memory, especially at a time when so many of its actual historic links are being weakened?

This view, at any rate, is the only one compatible with saying, as Whitehead does say, that an entity which is actual, is actual regardless of whether its present existence is that of a subject enjoying the universe from which it arises or that of a superject functioning objectively in subsequent processes.

An actual entity is to be conceived both as a subject presiding over its own immediacy of becoming, and a superject which is the atomic creature exercising its function of objective immortality.

There would, accordingly, be various units of process in the universe with the larger units generally incorporating the smaller units within themselves, But each unit, from the smallest (a given actual entity) to the largest (the divine community) would be structured the same way, i.e., as a self - sustaining unity in totality of functioning parts or members.

The result tends to undermine the unity of God as an actual entity and, especially, the unity of God's functioning.

As we noted, two functions are attributed to the consequent nature: in it God prehends every component of the satisfaction of every actual occasion and all these feelings of the actual world are woven into one unity of feeling.

The question is only whether these relations can apply to those regions that function as standpoints of actual occasions.

As he writes in Category of Explanation xxii: «An actual entity by functioning in respect to itself plays diverse roles in self - formation without losing its self - identity.

In contrast to the foregoing, our contention will be that the «natures» of God can better be understood, not as distinguishable parts, but as ways of indicating various interdependent modes of functioning by the whole actual entity, God.

The job of a Christian preacher, he said, is to «proclaim the given gospel to the given world,» The given gospel — that is to say, the gospel which has come to him from the Christian tradition which he represents and for which in his preaching function he speaks; the given world — that is to say, men and women in their actual concrete situation, with their interests and worries, their concerns and their problems, And the two are to go together, so that the gospel will be heard and (one hopes) accepted by those who hear its proclamation as directly relevant to their own lives.

On the one hand, the objectified sheer matter - of - factness of actual entities is lifted, leaving a sufficient quality of concrete givenness to allow the latter to function now as «indicators.»

In Process and Reality the categoreal obligations perform the function of axioms expressing the necessary conditions for which actual occasions must obtain in order to achieve a fully determinate end as a unit of feeling.

The concrescing occasion is a subject which is constituted by its internal relations with actual occasions which function as objects.

Indeed Whitehead says that the function of God as the source of the initial aim of each actual entity»... is analogous to the remorseless working of things in Greek and in Buddhist thought.

He says, «The world is self - creative; and the actual entity as self - creating creature passes into its immortal function of part - creator of the transcendent world.

In Religion in the Making God is a non-temporal actual entity who functions as this principle, i.e.,»... the indetermination of mere creativity is transmuted into a determinate freedom.»

The eternal object, the timeless qualitative determination prehended by the event as an internal specification of its becoming, has then divergent functions with respect to the self - differentiation which the event has gained for itself in its relation to its actual world.

This situation — that the parts of the Bible actually relied on vary from reader to reader — reflects the fact that the Bible functions as Scripture as it is brought to bear on the actual faith and life of the readers.

«An actual entity is to be conceived both as a subject presiding over its own immediacy of becoming, and a superject which is the atomic creature exercising its function of objective immortality» (PR 45 / 71).

If the answer is to be in line with Whitehead's cosmological scheme, it will have to take account of the idea that conscious occasions are a subclass of presiding occasions — actual occasions that dominate a physical system so that it functions as an individual rather than as an aggregate.2 But my ideas about what the features of presiding superjects should be are not exactly the same as Whitehead's.

But then, having reduced the fullness of biblical discourse to bare kerygma Bultmann feels no need to ask how the actual language of the Bible functions as a vehicle of meaning.

God as an actual entity does have such efficacy for other entities, but creativity is not an actual entity and hence, can not function as an efficient (or final) cause of anything.

It is always the actual entity that acts, not one of its poles as such, although in many of its functions one pole or another may be primarily relevant.

«8 Whereas Whitehead speaks of past occasions as «functioning» in the self - creation of new occasions, Leclerc tells us that in Whitehead's systematic position this «functioning» can not imply agency.9 He adds: «This should be stressed because the contrary supposition might arise from Whitehead's statement... that upon objectification an actual entity «acquires causation whereby it is a ground of obligation characterizing creativity».»

Similarly, creativity is incapable of functioning as the formal cause of any actual entity, since it is totally neutral as to form.

But if, as I hold, God can function as principle of limitation only by entertaining a specific aim for each becoming occasion, that aim must take account of the actual situation in the world.

My point is that, at the time Leclerc wrote his interpretation of Whitehead, he understood Whitehead's systematic position to be that past actual entities function in the present concrescence only as passive perceived data, not as truly causally efficacious.

But Griffin claims that if «X» takes actual beings as values, the function «It is not the case that X is a powerless actuality» (i.e., «X is the possessor of power») is not only true, but a metaphysical truth.

The subjective aim is therefore a function of God conceived as a total actuality, including his consequent awareness of the actual world.

We can now return to the function of creativity The past actual entities, God's gift of an initial subjective aim, and God's primordial nature as the storehouse of all eternal objects provide the new entity» with the resources for its own journey (concrescence) towards a final self - identity.

The fallacy occurs when these disciplines forget that their concepts are particular abstractions from reality and thus function as if their concepts were actual universal representations of reality.

God thus functions as the organ of novel options for the new actual entities.

Lacking creativity - characterization and, especially, creativity - esse, they can not function as real agents, and, thus, they can not establish the new actual entity with its own creativity

Second, since creativity requires form (eternal objects) before it can function as the esse, as the being - here of any actual entity; the primordial nature also functions as creativity's «first limitation.

Creativity - characterization has a role, power, or explanatory capacity only insofar as it functions as factor to be discovered in an analysis of actual entities.