Sentences with phrase «in classical theory»

We can not solve the many body atomic state problem in quantum theory exactly any more than we can solve the many body problem exactly in classical theory or the set of open, nonlinear, coupled, damped, driven chaotic Navier - Stokes equations in a non-inertial reference frame that represent the climate system.

Adlai enjoys the challenge of arranging band or orchestral music for solo guitar, drawing from his formal training in classical theory and composition.

Making sense of the «big data» that is now ubiquitous in biology requires the development of innovative new quantitative tools and techniques, grounded in classical theory yet adapted for powerful modern technologies.

This energy is enough to generate the Earth's magnetic field, which together with the Moon, resolves the major paradox in the classical theory.

Recently, even those who accept physico - chemical entities as a basis of all scientific knowledge have realized that something more may be involved in them than the properties of mass, energy, etc., attributed to them in classical theory.

«This phenomenon is impossible in classical theories of electromagnetism; hence this result provides a sensitive test of our understanding of QED, the quantum theory of electromagnetism.»

Not exact matches

In theory, we all know the criteria or classical conditions for being able to contract marriage; especially that the will to consent not be vitiated but rather should be free and that there be sufficient personal maturity.

Theory in science is the conceptual framework within which each science works, e.g. classical mechanics, relativity, quantum mechanics, strings are all theories in physics.

In the same way, classical physics has survived as a marginal special case within the framework of a much more comprehensive theory.

Pairing feminist theory with women's local wisdom, Jones exposes not only the potential pitfalls of classical doctrines, but also how, with some skillful feminist remapping, doctrines prove capacious enough for new generations of women to inhabit in grace - filled ways.

Man's self - conscious, reflective unity - in - duality, means that metaphysics complements physics, metalanguage complements language, statistical analyses and classical laws complement each other, and various physical theories complement Newton's.

There is nothing in the theory of evolution, nor in astronomy, or in geology, nor in paleontology, or any other branch of the sciences which contradicts Christianity, or any other type of theism (except Mormonism — we know scientifically that the Indian peoples of the Americas are not descended from the Jews — which is a key point of belief for them, much more central than there having been a literal Garden of Eden is for classical Christianity or Judaism).

In contrast to the classical Western neglect of the beautiful ones, there is the Hartshornean theory of «contributionism» which, like traditional African thought, maintains that, given a social conception of human existence, «the rational aim of the individual must in principle transcend any mere good of that individual» (EA 188In contrast to the classical Western neglect of the beautiful ones, there is the Hartshornean theory of «contributionism» which, like traditional African thought, maintains that, given a social conception of human existence, «the rational aim of the individual must in principle transcend any mere good of that individual» (EA 188in principle transcend any mere good of that individual» (EA 188).

Introduction: In Search of a Context «Christologies based on a Europe - centered history, a too narrow or deductive Christ - centered theology, and a church - centered mission tied to classical dogmas about the person of Christ and theories of the atonement, which respond to Western needs, are not only irrelevant to the life of the people but often...

In consequence, with such models as their objective, physicists frequently formulate the content of quantum mechanics in the language of classically conceived particles and waves, because of certain analogies between the formal structures of classical and quantum mechanics... Accordingly, although a satisfactory uniformly complete interpretation of quantum mechanics based on a single model can not be given, the theory can be satisfactorily interpreted for each concrete experimental situation to which the theory is appliedIn consequence, with such models as their objective, physicists frequently formulate the content of quantum mechanics in the language of classically conceived particles and waves, because of certain analogies between the formal structures of classical and quantum mechanics... Accordingly, although a satisfactory uniformly complete interpretation of quantum mechanics based on a single model can not be given, the theory can be satisfactorily interpreted for each concrete experimental situation to which the theory is appliedin the language of classically conceived particles and waves, because of certain analogies between the formal structures of classical and quantum mechanics... Accordingly, although a satisfactory uniformly complete interpretation of quantum mechanics based on a single model can not be given, the theory can be satisfactorily interpreted for each concrete experimental situation to which the theory is applied.2

There we find, in the classical atomic theory, the first appearance of the idea that space is a neutral insulator; and at about the same time, the antithetic view that it is a perfect superconductor.

By working out a neoclassical theory of nonliteral religious discourse consistent with his neoclassical theism generally, he has not only overcome the notorious contradictions involved in classical theism's use of analogy and other modes of nonliteral language, he has also given good reasons for thinking that our distinctively modern reflection about God results from two movements of thought, not simply from one.

Another, even more important, difference between Hartshorne's and any classical theory is not formal, but material — namely, his demonstration that the strictly literal claims that must be made about God if there are to be any symbolic or analogical predications at all must be partly positive, not wholly negative, in meaning.

«Christologies based on a Europe - centered history, a too narrow or deductive Christ - centered theology, and a church - centered mission tied to classical dogmas about the person of Christ and theories of the atonement, which respond to Western needs, are not only irrelevant to the life of the people but often obstruct the life and witness of the church in Asia.»

In this regard, Hartshorne remains fully consistent with the other principles of process philosophy and abandons entirely the «substance» theory of the human soul or self as held by Plato, Augustine, Kant and other classical Western metaphysicians.

In accordance with classical mechanics and according to the special theory of relativity, space (space - time) has an existence independent of matter or field.

As Ole Bjerg points out in Making Money, a recent excursion into the philosophy of money, the classical theory leaves some puzzles in its wake.

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.»

Classical and neo-classical economic theory, in contrast with Marxist economics, is also based on this atomistic individualism.

In its entirety Whitehead's philosophy offers not only an original ontology, in the classical sense of the word of a theory of being, but includes also — as a critical basis of the former — an abundance of statements having to do with the genesis of ontological conceptIn its entirety Whitehead's philosophy offers not only an original ontology, in the classical sense of the word of a theory of being, but includes also — as a critical basis of the former — an abundance of statements having to do with the genesis of ontological conceptin the classical sense of the word of a theory of being, but includes also — as a critical basis of the former — an abundance of statements having to do with the genesis of ontological concepts.

Not only did Ibn - Khaldun plant the germinating seeds of classical economics, whether in production, supply, or cost, but he also pioneered in consumption, demand, and utility, the cornerstones of modern economic theory.

It might be argued that all scientific inquiry, whether classical or contemporary, presupposes, perhaps in the sense that it makes some assumption with regard to, a theory of space and time structure, and that it obviously may be either an absolutist or a relational position.

Isaac Newton the Newtonian Revolution Anglican William Harvey Circulation of the Blood Anglican Charles Darwin Evolution Anglican; Unitarian Christiaan Huygens the Wave Theory of Light Calvinist Leonard Euler Eighteenth - Century Mathematics Calvinist Alexander Fleming Penicillin Catholic Andreas Vesalius the New Anatomy Catholic Antoine Laurent Lavoisier the Revolution in Chemistry Catholic Enrico Fermi Atomic Physics Catholic Erwin Schrodinger Wave Mechanics Catholic Galileo Galilei the New Science Catholic Louis Pasteur the Germ Theory of Disease Catholic Marcello Malpighi Microscopic Anatomy Catholic Marie Curie Radioactivity Catholic Gregor Mendel the Laws of Inheritance Catholic (Augustinian monk) Nicolaus Copernicus the Heliocentric Universe Catholic (priest) Carl Linnaeus the Binomial Nomenclature Christianity Anton van Leeuwenhoek the Simple Microscope Dutch Reformed Albert Einstein Twentieth - Century Science Jewish Claude Levi - Strauss Structural Anthropology Jewish Edward Teller the Bomb Jewish Franz Boas Modern Anthropology Jewish Hans Bethe the Energy of the Sun Jewish J. Robert Oppenheimer the Atomic Era Jewish Jonas Salk Vaccination Jewish Karl Landsteiner the Blood Groups Jewish Lynn Margulis Symbiosis Theory Jewish Murray Gell - Mann the Eightfold Way Jewish Paul Ehrlich Chemotherapy Jewish Richard Feynman Quantum Electrodynamics Jewish Sheldon Glashow the Discovery of Charm Jewish William Herschel the Discovery of the Heavens Jewish John von Neumann the Modern Computer Jewish Catholic Max Born Quantum Mechanics Jewish Lutheran Neils Bohr the Atom Jewish Lutheran Carl Gauss (Karl Friedrich Gauss) Mathematical Genius Lutheran Johannes Kepler Motion of the Planets Lutheran Linus Pauling Twentieth - Century Chemistry Lutheran Tycho Brahe the New Astronomy Lutheran Werner Heisenberg Quantum Theory Lutheran James Clerk Maxwell the Electromagnetic Field Presbyterian; Anglican; Baptist Max Planck the Quanta Protestant Arthur Eddington Modern Astronomy Quaker John Dalton the Theory of the Atom Quaker Theodosius Dobzhansky the Modern Synthesis Russian Orthodox Trofim Lysenko Soviet Genetics Russian Orthodox Michael Faraday the Classical Field Theory Sandemanian

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.

It does not have to subscribe to any of the «classical» theories of the Atonement; but Radhakrishnan's suggestion that it should forget about the notion that «God was in Christ reconciling the world unto himself «42 it can not possibly heed.

Thus when the classical picture of world harmony broke down after being eroded by scientific theories of evolution and entropy, its naively conceived divine counterpart also vanished — quite fortunately we may say in retrospect.

Whitehead always thought of interactions as (a) involving something much more general than the physical forces contemplated in classical dynamics, involving in fact specificities akin to those contemplated in Information Theory, but (b) always as active ingredients of processes.

Although this is not the usual language in which the special theory is presented in the textbooks on relativity, all essential concepts of this theory are presented in this passage and their differences from their classical counterparts stated.

During the past century, electromagnetic theory united electrostatics, magnetostatics, and network theory with optics in one stroke; special relativity combined classical mechanics with electromagnetic theory; general relativity combined the theory of gravitation with physical geometry and special relativity; and quantum mechanics united much of physics with, at least in principle, all of chemistry.

While the impact of these classical theories has remained strong, I would like to point to a specific contribution that, in my view, has served as a kind of watershed in our thinking about the cultural dimension of religion: Clifford Geertz's essay «Religion as a Cultural System,» published in 1966.1 Although Geertz, an anthropologist, was concerned in this essay with many issues that lay on the fringes of sociologists» interests, his writing is clear and incisive, the essay displays exceptional erudition, and it provides not only a concise definition of religion but also a strong epistemological and philosophical defense of the importance of religion as a topic of inquiry.

Survey research in particular, through the work of Gerhard Lenski, Joseph Fichter, Charles Glock, Rodney Stark, and others, was beginning to shape the ways in which sociologists thought about religion, on the one hand, while on the other hand Parsonian theories, speculative and comparative work in the classical tradition, and some of the newer perspectives of phenomenology posed challenges to empirical positivism.

The history of science provides many examples of this combination of analogy and innovation in the creation of models which were useful in generating theories.4 The «Bohr model» of the atom, in which «planetary» electrons revolve in orbits around a central nucleus, resembles the solar system in certain of its dynamical properties; but the key assumption of quantum jumps between orbits had no classical parallel at all.

Symbiotic Realism, a theory proposed in a previous work, posits that the classical realist perception of competitive state relations, in which states are primarily concerned with relative gains in a self - help system, does not withstand scrutiny in our globalised world.

Realism, the central theory in IR, suffered too from this misreading of human nature, adopted from Classical thinkers but disconnected from more recent accounts.

[4] Scottish social thought, and Adam Smith's political economy in particular, thus appear as: `... a theory of a pluralisation of human personality -LSB-...] presented as an ideological alternative to the classical ideal of the personality unified by civic virtue and by a relatively static economy.»

In the decades that followed, the use of the term «neoliberal» tended to refer to theories which diverged from the more laissez - faire doctrine of classical liberalism and which promoted instead a market economy under the guidance and rules of a strong state, a model which came to be known as the social market economy.

Quantum theory began to take shape in the early 20th century, when classical ideas failed to explain some observations.

One such book, Special Relativity and Classical Field Theory, is the third volume in Stanford University physicist Leonard Susskind's «Theoretical Minimum» series.

The formation of such ordered superstructures and the associated interfacial reconstructions that change the 2 - D translational symmetries at both terminating grain planes, which had been thought impossible to be realized at general grain boundaries that should be lacking a long - range translational symmetry according to the classical theories in physical metallurgy, are enabled by faceting, as well as the formation of atomic - level steps at the grain boundaries.

In quantum mechanics, interactions between particles can give rise to entanglement, which is a strange type of connection that could never be described by a non-quantum, classical theory.

The results of the study are contrary to classical parental care theory and instead support the idea that sexual conflict is more important than parentage in determining patterns of parental care.

Rounding out the winners, «Gerd Faltings, of the Max Planck Institute for Mathematics in Bonn, Germany, and Henryk Iwaniec, of Rutgers University, New Brunswick, in New Jersey, won the mathematical sciences award for developing new techniques in number theory that have led to the resolution of some long - standing classical math problems.»

However, this correlation is distinct from that in the article, as it can be understood in terms of classical electromagnetic theory.

Using this integrated approach, the authors revealed a new biological phenomenon, in which water motions do not follow the classical enzymatic theory, but generate long - lasting protein - water motions that last longer than a single catalytic cycle.

In theory, it is assumed that the power of a heat engine can be increased by linking it to a quantum heat bath, thus providing a wealth of possibilities that can be used to move beyond the standard accepted boundaries of classical thermodynamics and construct new types of engines.