Sentences with phrase «general points which»

This case illustrates two general points which show the value and importance of this book.

Not exact matches

That's an increase of 75 % over the previous May, which, as the report points out, means smartphone map usage is outpacing general smartphone adoption, which went up 57 % in the same period.

In defending his record, Sessions is likely to point to his vote to confirm Eric Holder as the country's first black attorney general and to his co-sponsorship of the Fair Sentencing Act, which sought to reduce racial disparities in how black and white drug offenders are treated.

I was tired of books with stories about generals, parables about mice, and endless scientific studies with numbers that could point any which way.

Out of these, four allow you to collect airline miles, which you can redeem for airfare and other airline rewards, three are cobranded hotel cards that offer hotel nights in exchange for your points and 21 are general rewards cards that offer a wide variety of redemption options.

The decision — which involved Attorney General Eric H. Holder Jr. and Robert S. Mueller III, the director of the F.B.I. — was one of the most crucial turning points in a remarkable crowd - sourcing manhunt for the plotters of a bombing that killed three people and wounded more than 170.

: A classic point of contention for risk parity is that interest rates, in general, are too low, and that while the approach may have performed well in the past, it is only because of an historic bond rally, which is unlikely to happen again.

This has recently been exemplified by the apparent influence of Daniel Loeb, from the hedge fund Third Point, on the leadership of Seven & i Holdings («the Company»), which holds its annual general meeting on Thursday, May 26.

With that being said, let me point out one change to his portfolio from last quarter which was a single purchase of General Mills, Inc. (GIS) in early April.

Fans say the capability reduces friction (which is the whole point of Amazon's Alexa and smart devices in general) and also that it could help reduce consumers» dependence on their smartphones.

This cutback will accelerate the point at which the program moves into supposed «negative equity» — a calculation that ignores the option of restoring pension funding to the government's general budget, where it would be paid out of progressively levied income tax and hence borne mainly by the wealthy, not by lower - income wage earners as a «user fee.»

At this point hedge funds are starting to put serious dollars into cryptocurrency in general, which is pushing them all higher.

Not that I would dream of rehearsing the controversy again; but I will note that, at the time, I took my general point to be not that natural - law theory is inherently futile, but rather that its proponents often fail to grasp just how nihilistic the late modern view of reality has become, or how far our culture has gone toward losing any coherent sense of «nature» at all, let alone of any realm of moral meanings to which nature might afford access.

There is in general an undertone of lamentation when people speak of manipulation which points to idealistic expectations — as if the class enemy had ever stuck to the promises of fair play it occasionally utters.

Hence we must conclude with Professors Branscomb, Lohmeyer, Werner, Bishop Rawlinson, and other recent writers, that Mark's point of view is that which was «in general characteristic of the Gentile - Christian Church of the first century,» but that it was not, «in the narrower and more distinctive sense of the words, a «Pauline» Gospel.»

The first description points to a level of mental functioning in which bodily experience is merely registered without much enhancement of the mental pole in the occasions other than perhaps a general feeling tone; the second points to an habitual form of bodily unity; and only the third suggests a flight from environmental obligations in the interest of greater depth of experience.

The things I find most appalling about religion reach a new zenith in Islam --(i) a dulling down of individual thought and a dogmatic requirement to conform to the views of the masses; (ii) a stultifying ignorant education system in which anything inconsistent with the Qur» an is not just discouraged, but censored; (iii) the subjugation of women to the point of educating them to be nothing but mindless f * king, breeding machines for their insecure husbands; (iv) a political class that feeds off the religious - based ignorance it imposes on its populations; and (v) a general back - sliding against the rest of the planet because heads are buried in Dark Ages mythology.

The scholars who study Islamic culture today point out that the chief factors which have influenced contemporary Arab Muslim society are: the Western ideas which penetrated Arab society through education and increased contact with the West, socialist concepts which have spread throughout the world, communist doctrines which challenge religion in general, the expansion of university education, the admission of Muslim women to higher education, the study of ancient and modern philosophy in the universities, and the modern Muslim movements which have been so influential.

Whitehead believes that Plato discovered those general ideas which are relevant to everything that happens: The Ideas, the Physical Elements, The Psyche, The Eros, The Harmony, The Mathematical Relations, The Receptacle.30 In adapting Plato's seven basic notions Whitehead takes «the notion of actuality as in its essence process «31 as his starting point.

For elucidation of the difference of the repetition of the singular to the forming of laws, Deleuze points to Kant's paradigm of the «Categorical Imperative,» which states a individual standard as general law of the same or similar actions, and opposes it to Nietzsche's anti-legalistic postulate of the «eternal return»: It is the repetition of the singular which can not be understood by any law.

If this is perhaps unfair to the scientific community, it points to a more general truth: A heavily mechanized, technologized society is permanently at risk of forgetting those things which can not be produced or consumed, only delighted in.

But it has hopefully strengthened his point and added this dimension to it: there can be little doubt that this «confrontation» between the Christian confession and humanistic acts of a general nature is, if not a programmatic Matthean theme, nevertheless based upon a tacit assumption which is quite integral to Matthew's total theological program.

Both types of socialism can point to accomplishments which include (1) a vast improvement in education and health care for the general populace, to the point where the education and medical care of the poor is in some cases better than that available to them even in advanced capitalist countries; and (2) a reduction in the disparity between the poor and the rich, through supplying goods and services to the poor and also through elimination or heavy taxation of the rich.

The deterioration of neighborhoods in our inner cities, the decline of elemental safety — never mind education — in many of our schools, the burgeoning of jail populations (to the point that we have the highest percentage of incarcerated citizens of any country in the industrial world), the great strains on the family, the general slackening of discipline, which a consumerist and media - driven society relentlessly encourages, and a huge transfer of wealth In the 1980s and «90s (during this period, the upper 1 percent of Americans more than doubled its wealth, while the lowest 20 percent suffered an actual decline)-- all these changes signal a community at risk.

But Gloege points out that there is evidence in the Jewish Targum, 21 which «shows that Jesus» resurrection «on the third day» was regarded as the fulfillment of Hosea's prophecy by Christians at a very early date; it erased the precise chronological reference «after two days» and «on the third day» and replaced them by the more general phrases «in the days of consolation» and «on the day of resurrection», in order to exclude the Christian interpretation.»

At one extreme there are many conservative Christians, both in sects and in the major communions, who, because of their belief in the authority and inerrancy of Holy Scripture, still look expectantly to a future point in time when the world will come to a sudden end and when, at the Judgment which follows, there will be a general resurrection of all the dead in some bodily form.

To set the stage for considering religion from a cosmological point of view, Whitehead writes, «The most general formulation of the religious problem is the question whether the process of the temporal world passes into the formation of other actualities, bound together in an order in which novelty does not mean loss.»

To say this is of course to speak from the point of view of a secularist age, which sets religion apart from general culture, as only one aspect of it.

There are other points on which Shi`a is not in general agreement with the Ash «arites.

All this is not to deny the governing theme of the New Testament which gives it unity, namely, God's redeeming act in Jesus Christ, nor to accent to the point of exaggeration the variety of responses to that act, simply because general themes from the New Testament have flooded our minds since childhood and erased the message of specific texts.

Of which, the point I believe you have more or less proven is that Catholic doctrine as well as people people in general can be fallible.

One can point to the emergence of a variety of critical approaches to religion in general, and to Christianity in particular, which have contributed to the breakdown of certainties: These include historical - critical and other new methods for the study of biblical texts, feminist criticism of Christian history and theology, Marxist analysis of the function of religious communities, black studies pointing to long - obscured realities, sociological and anthropological research in regard to cross-cultural religious life, and examinations of traditional teachings by non-Western scholars.

I make these general remarks about the two sorts of judgment, because there are many religious persons — some of you now present, possibly, are among them — who do not yet make a working use of the distinction, and who may therefore feel at first a little startled at the purely existential point of view from which in the following lectures the phenomena of religious experience must be considered.

Therefore we have to respect those principles which point beyond present decision to an order of life which we can specify only in general and revisable terms.

When we have recognized the fact that in general structure the catechesis of early Christianity followed the lines of other ethical teaching of the time, we shall be better prepared to recognize the points at which specifically Christian motives and sanctions are introduced.

Writing about Humanae Vitae just a month after Pope Paul VI issued it, at which point lots of Catholics, including a goodly number of Jesuits, had popped a cork, the then - superior general asked his fellow Jesuits to assume an attitude of «obedience which is at once loving, firm, open, and truly creative» and «to do everything possible to penetrate, and to help others penetrate, into the thought which may not have been his own previously» - precisely because they were Jesuits, and this is what Jesuits do.

There is no point on which theologians are so much divided, and, in turn, no point on which Christian thinkers in general are so well agreed as over against the current naturalistic assumptions of the secular world.

A survey, necessarily brief, of the major codes of law in the Old Testament, their superficial characteristics, the general qualities which they hold in common particularly as against other extrabiblical codes, points of difference among the three major earlier codes, the ethical qualities and content of these three, and finally the central theological motivation of all Old Testament law.

To this end we must first survey, necessarily briefly, the major codes of law in the Old Testament, their superficial characteristics, the general qualities which they hold in common particularly as against other extrabiblical codes, points of difference among the three major earlier codes, the ethical qualities and content of these three, and finally the central theological motivation of all Old Testament law.

So I said, somewhat dubiously, because this was a secular lecture to a general audience and I was afraid of being misunderstood, that my point of view about life was going to show under the story, because that's inevitable, but I never consciously write about moral precepts, and I do not like moralism, which is another form of do - it - yourselfism.

In this talk I shall, however, describe in general terms how the quantum theory, understood somewhat more imaginatively than is usually done, can point to a new order in physics, which I call the enfolded order, or the implicate order.

The general theme of abiding in the highest good is the greatest contribution neo-Confucianism has to contemporary philosophy, because it is the point at which an axiological theory of experience is put forward.

«Unquestionably the problem which here lies before Psycho - physics can not be sharply answered; but we may establish a general point of view for its treatment, consistently with what we laid down in a former chapter on the relations of more general with more particular phenomena of consciousness.»

I don't find that I agree completely with your points, because I think that they are ways in which the original idea of the group system has been corrupted, be that through dishonesty, works theology etc., rather than a fundamental issue with the system in general.

It is hardly necessary to point out how all this is intimately related to the general position which, as we have seen, is adopted by process - thinkers.

Konrad Raiser, now General Secretary of the World Council of Churches, uses it to describe, a change in theological perspective which affects the whole range of ecumenical work.1 His colleague and former student Martin Robra applies it specifically to a change in perspective on social ethics in World Council work.2 K.C. Abraham describes it as a change in theological and ethical perspective brought about by the participation of the Third World in the ecumenical movement.3 They all make important points.

It's simple as this, Rick Santorum appeals to the less educated, extremely conservative and more bigot minded segment of rural America, which is largely dominated by Born again evangelicals, who as the article points out have a misguided view that that Mormons aren't Christian, and in their misguided bigotry seem to be voting against Romney based upon their religion rather than for a good candidate who can win the general election.

The second point of general agreement, which becomes disagreement in the details, is the nature of God's action in relation to human existence.

There are two points in that brief sentence, and the failure of the medieval Church to observe them or to reform its practice in conformity with them, is highly typical of the general failure to reform itself, with which Luther was so radically concerned.

Liberals believe that the most important of these procedures is the machinery of rationality, of those laws of logic attached to no agenda or vision, but sufficiently general in their scope as to provide a normative perspective from the vantage point of which any agenda or vision can be assessed and, if necessary, corrected.