Sentences with phrase «in classical terms»

Neither, however, fully unravels the possession / appearance dichotomy inherent in the discussions of ethos that follow Isocrates, referring, in the first instance, to a modern lawyer's self still understood largely in classical terms and, in the second, to the textual features that construct the ethos of a discoursal self while still wavering somewhat between the poles of the dichotomy.

In classical terms, this can be described as adhering to Newton's 3 laws, but ignoring (with purpose) the potential physical explanations.

In classical terms, the true entails the good; in modern terms, truth speaks to power.

These suggest that while the outcomes of such experiments may appear to support the predictions of quantum mechanics, they may actually reflect unknown «hidden variables» that give the illusion of a quantum outcome, but can still be explained in classical terms.

(In classical terms you might think of one particle spinning one direction and the other spinning in exactly the opposite direction).

In classical terms, if you buy a portfolio of RMBS it should give you a relatively short position, but in this case I think the other part of it is our perspective, the market.

Not exact matches

Classical economists were careful to define the term «profit» to mean a gain made by investing in plant and equipment (capital) and hiring labor to produce goods to sell at a markup.

How classical economists hoped to modernize banks as agents of industrial capitalism Britain was the home of the Industrial Revolution, but there was little long - term lending to finance investment in factories or other means of production.

A study of the term in classical Greek and in the Scriptures reveals that the meaning is

In terms of Whitehead's total philosophy the move toward a temporal nature of God seems easy enough, but it was such a novel departure from traditional Western classical theism that it is no wonder that Whitehead was so long blind to these possibilities.

The systematic question is this: Can one sustain orthodox Protestant soteriology in the long term if one abandons the classical theism and Trinitarianism which underpinned it?

The term «prophet,» we think, referred to these in its common and primary connotation and was, therefore, only later applied to Elijah in an age when the definition of the word had been broadened to include the singular, classical prophet.

I am using the terms agnostic and atheism in the classical / common sense, which is how PJ was using them in your quote.

Fritjof Capra (University of California — Berkeley): The term «movement» is a bad choice since it has so many connotations in classical physics.

The classical tendency to opt for a resolution in terms of permanence and the modern temper, which is decidedly more hospitable to flux, may both find coexistence in a religious sensibility which cherishes the on - going adventure of holding both qualities together in their dipolar unity.

Taking note of the altered world - consciousness of human beings in this century, according to which Being is to be understood in strictly interpersonal terms, Mühlen suggests, first of all, that the classical expression homoousios, as applied to the Son's relationship to the Father, does not necessarily mean that the Son is of the same substance as the Father but only that he is of equal being (gleichseiendlich) with the Father (VG 13).

As «People of the Book» under classical Islamic law — which ISIS has purported to restore in its newly - declared caliphate — Christians can choose to abide by the terms of the Dhimma, the notional contract that governs the treatment of Christians, Jews, and some other minorities.

In terms of classical triage reasoning, however, Ethiopia would have received the assistance, simply because it was the only one of the three nations which couldn't survive without help but which also would definitely benefit from receiving it.

Privacy itself is thus a relative term in the classical view.

The actual term for covenant, berit, appears rarely if at all in the classical, pre-exilic prophets.

The atom is not just inaccessible to direct observation and unimaginable in terms of sensory qualities; it can not even be described coherently in terms of classical concepts such as space, time and causality.

This reciprocal limitation occurs because the atomic world can not be described in terms of classical concepts, which, according to Bohr, are the only ones available to us.

Classical cultural contexts are defined in terms of the notion of science as classical theoria: the ideal of certain knowledge of necessary causes (SC 1 - 9, 43 - 67, 19Classical cultural contexts are defined in terms of the notion of science as classical theoria: the ideal of certain knowledge of necessary causes (SC 1 - 9, 43 - 67, 19classical theoria: the ideal of certain knowledge of necessary causes (SC 1 - 9, 43 - 67, 193 - 208).

Hence, appropriately, it was in the terms of his own synthesis of classical and biblical forms that the new edifice of culture was established and continually reformed — four, five, six, even seven centuries later.

One is reminded of the way in which John Milton so frequently used the terms of classical mythology in his poetry in order to express his Christian faith.

Consequently, I hold that if one is to continue to affirm with the Christian tradition that faith in God is both indispensable and reasonable, it is incumbent on him to show that such faith may be explicated in other terms than those of classical Christian theism.

The problem, he says, is that the New Testament presents the events of our redemption in terms of the mythical world view of classical antiquity.

Classical theism, construing omnipotence in terms of coercive power, provides a philosophical guarantee that that day will in fact come to pass, or argues that it is already taking place.

If you accept the lesser evil approach to war, then you can not think in classical just war terms.

The sense of election, of having been specially chosen for a special function, is not limited to the prophets; and the actual term for covenant, in Hebrew berith appears rarely if at all in the classical, pre-exilic prophets.

But it exhibits the same relatively stable identity in space and time which is meant by the term substance in classical thought.

Although Schleiermacher does not use the term, the classical expression of this aspect of myth is to be found in his Addresses on Religion.

A Whiteheadian structured society, accordingly, is not a substance in the classical sense of the term since its constituent parts are new at every instant and even its formal structure or essence is involved in a process of change or development.

As normally understood, a classical Turing machine reads one symbol at a time, and in terms of its current state and the symbol read takes an action, which may be to erase, print a new symbol, or move to the right or left one space, after which it goes to a new (or the same) state.

Highlights for me included: 1) Belcher's call in Chapter 3 to find common ground in classic / orthodox Christianity (the Apostle's Creed, the Nicene Creed, and the Athanasian Creed) which, if applied, would dramatically reduce some of the name - calling and accusations of heresy that have been most unhelpful in the discussion between the emerging and traditional camps, 2) Belcher's fabulous treatment of postmodernism and postfoundationalism in Chapter 4, where he rightly explains that when talking about postmodernism, folks in the emerging church and the traditional church are using the same term to refer to two completely different things, and where he concludes that «a third way rejects classical foundationalism and hard postmodernism,» and 3) Belcher's fair handling of the atonement issue in Chapter 6, in which he clarifies that most emergering church leaders «are not against atonement theories and justification, but want to see it balanced with the message of the kingdom of God.»

Thus Cyril C. Richardson has criticized the classical formulations of the Trinity as imposing an arbitrary «threeness» upon our theological thinking, and proposes instead a basic twofold distinction between God as Absolute and God as Related.1 This is for Richardson a basic paradox, an apparent self - contradiction, for if we try to bring these aspects into relationship, we compromise God's absoluteness.2 Charles Hartshorne accepts this same twofold distinction, but he removes the contradictory element by understanding it in terms of the abstract and concrete dimensions of God's nature and experience.3

Because doubt and despair come more easily than faith, we reinterpret the classical affirmations of faith in terms of man.

Along with dualistic mythology several developments in scientific thought since the seventeenth century have contributed to the exorcism of mind from nature: first, there is the cosmography of classical (Newtonian) physics picturing our world as composed of inanimate, unconscious bits of «matter» needing only the brute laws of inertia to explain their action; second, the Darwinian theory of evolution with its emphasis on chance, waste and the apparent «impersonality» of natural selection; third, the laws of thermodynamics (and particularly the second law) with the allied cosmological interpretation that our universe is running out of energy available to sustain life, evolution and human consciousness; fourth, the geological and astronomical disclosure of enormous tracts of apparently lifeless space and matter in the universe; fifth, the recent suggestions that life may be reducible to an inanimate chemical basis; and, finally, perhaps most shocking of all, the suspicion that mind may be explained exhaustively in terms of mindless brain chemistry.

In the classical monotheistic religions — certainly in Christianity and perhaps in Islam and Judaism as well — the term «God» refers to a single ultimatIn the classical monotheistic religions — certainly in Christianity and perhaps in Islam and Judaism as well — the term «God» refers to a single ultimatin Christianity and perhaps in Islam and Judaism as well — the term «God» refers to a single ultimatin Islam and Judaism as well — the term «God» refers to a single ultimate.

As far as Hartshorne is concerned, all the efforts of classical metaphysics down to the present day to explain becoming in terms of being are bound to be dismal failures.

But the classical prophets, from Amos on, are forced to reinterpret the meaning of the present not only in terms of a heightened sense of Israel's failure to maintain Yahweh's true order in the present, but also in overwhelming awareness of an immediate future charged with tragedy.

More recently, 3 however, I have advocated reserving the term «classical theism» for the version of traditional theism affirmed by classical theologians such as Augustine, Anselm, and Thomas, according to which God is timeless, immutable, and impassible in all respects — a doctrine that implies that creaturely freedom must be denied or affirmed at most in a Pickwickian, compatibilist sense.

Defenders of classical theism often implicitly use the latter criterion, claiming they have defended their God's failure to prevent horrendous evils by simply pointing out that there might be some reason, knowable only by God, as to why it was good not to intervene.15 I would say, in any case, that it need not be «clear» in a strong sense of the term.

That said, classical Christian education is perhaps also uniquely capable of addressing the conflict because it defines education in terms of the health of a student's soul rather than the strength of a student's skills.

Since the fifteenth and sixteenth centuries, the prevailing classical world view was defined entirely upon deterministic terms, leaving no room for chance in the universe.

When two major classical Pentecostal bodies in the past dozen years established graduate theological schools, both avoided the term «theological seminary.»

«Classical determinism» in terms of the mechanical predictability of more sophisticated stages and properties of evolution from less sophisticated stages was clearly rejected in favour of holistic «emergence».

The word nabi» came to be applied to Israelite functionaries in the tenth century, and in the later classical sense of the term, sometime during or after Amos» day.

The results of a study showed that listening to classical compositions by arguably the most famous classical music composer of all time was seen to improve performance of certain mental tasks in the short term.

Increasingly, it is evident Realism in its classical form can no longer offer a roadmap for states in the contemporary international system because it can not offer tenable solutions for the long term.