Sentences with phrase «in inert»

Terrestrial plants may be grown with their roots in the mineral nutrient solution only or in an inert medium, such as perlite, gravel, biochar, mineral wool, expanded clay pebbles or coconut husk.

• Dedicated, helpful truck driver with extensive experience in inert - city driving.

The artist creates pristinely composed photographic and video tableaux that capture men, women and children in inert, meditative states and engaged in distinctively passive and introverted actions, such as floating on the surface of a foaming pool, listening to music, sleeping, or simply sitting in a state of apathy.

Prepare to feel damp all the time, even when you're in an inert state.

Their tibicos, (water kefir), are dehydrated to keep them in an inert state until they get to you.

FDA alerts about Pfizer voluntary recall for Lo / Ovral -28 birth control pills with possible error in inert pills vs. active ingredient pills.

Such plasma bullets have previously been detected in inert gases and in nitrogen in the presence of negatively charged gas.

Their findings have been recently published in EPJ D and are particularly relevant for the development of novel applications in medicine, health care and materials processing because they involve air at normal atmospheric pressure, which would make it cheaper than applications in inert gases or nitrogen.

As with polyimide, the process takes place with a standard industrial laser at room temperature and pressure and in an inert argon or hydrogen atmosphere.

«[It] means getting pharmaceutical companies to shut down the usual production system and put in inert powder instead,» he says.

It is highly reactive, burns with a yellow flame, reacts violently with water and oxidizes in air necessitating storage in an inert environment.

Despite having a life of its own, the church takes on the life of its people, becoming them even in the inert substance of its construction: «And its walls shall be hard as!

The temptation to determinism in our thinking arises from the fact that the bulk of nature, the mineral level studied by geology, physics or inorganic chemistry is constituted by aggregates of occasions so conforming to their past that any present state in this inert realm seems to be the purely passive recipient of a series of events leading up to it.

When it is pure, it's stored in inert gases (e.g. argon) to prevent it from oxidizing and tarnishing.

Not exact matches

It involves blending plutonium with an inert material and storing it in casks.

«We also found that it had a reddish color, similar to objects in the outer Solar System, and confirmed that it is completely inert, without the faintest hint of dust around it.»

The problem is that components can degrade, making the weapons either unstable, so they can blow up in a soldier's hand, or inert, so that soldiers can't fire the weapons, leaving them vulnerable in battle.

Like most supervisory bodies in Europe, the board of DB has proven remarkably inert in recent years, basically a reflection of the lax governance of banks more generally in the EU.

The market turmoil reflects the conflict between the extreme inert overvaluation of financial assets and the money sloshing around in the hands of perma - bullish traders who never experienced a market collapse.

IndieWire calls it «Malick's most accessible work in years» while the Hollywood Reporter pans it as «inert» and «enervating.»

I chuckled when I read «The pull of being a» chosen one «in a narcissists INERT circle is very alluring» in one of Danica's earlier comments.

Everything in the Jewish and Christian understanding of God would be lost if God were thought to be a static and inert being rather than the living deity who acts in nature, history, and human experience.

It is for him bad faith for the for - itself to allow itself to be informed by the inert in - itself.

Almost the only elements present in interstellar space are hydrogen and helium — and the latter, being an inert or noble gas, is not a component of life in any form known to man.

Much ecotheology, process theology and creation spirituality go even further by arguing against the traditional split between inert, value - free nature and a transcendent God, and by arguing that God acts in and through the processes of nature, which are reconceived as sacred or spiritual.

Appropriately, Eslick writes: «It is likely the polemic against substance was originally motivated by Whitehead's reaction against mechanistic materialism, in which substances are inert, vacuous pieces of matter or stuff» (SCCW 504).

His story «The Gold - Crowned Jesus» portrays Christ as an inert figure of gold imprisoned in concrete by his political and religious oppressors.

There are not enough inert (dead) elements in the universe to create one simple living organism.

Examples of imaginable worlds that would be incompatible with process metaphysics are: a world in which the elementary units of nature were enduring substances, especially if they were inert and fully determined; a world in which space and other things existed independently of temporal processes; a world in which an absolute gap separated living and nonliving things, or sentient and insentient individuals, or else a world in which there were no sentient things whatsoever.

Charles McCoy of Pacific School of Religion suggests that it is «to add to the body of inert material in the library.»

The detailed knowledge of the Precision stage is kept from being «inert» because the student tests it against the knowledge learned in the Romance stage and against the background knowledge he or she brought to the subject originally.

In each one the seed is hidden, more or less inert or active, of that spiritual disease which today throughout the world is bursting out into a homicidal, myth - making phobia, and the secret soul of which is resentment against the Gospel: «Christophobia.»

It is only when he comes to account for what he finds in experience that the percipient becomes full activity, the active world becomes the world of inert data, and the whole is thus reduced to the fundamental structure of experience: a complex of subject and object.

Evil is, then, a lack, a deficiency, a weakness, a disproportion, an error, purposeless, unlovely, lifeless, unwise, unreasonable, imperfect, unreal, causeless, indeterminate, sterile, inert, powerless, disordered, incongruous, indefinite, dark, unsubstantial, and never in itself possessed of any existence whatsoever.8

Unobservable but dynamic physical events are in fact patterned in inorganic aggregates in such a way that these aggregates are inert, lifeless, unconscious and aimless.

Now in our experience of our own subjectivity we do not discover anything like the inert brute stuff into which classical physics attempts to analyze nature.

Second, epistemologically speaking, Bergson means by «matter» the way in which the intellect approaches all things (whether vital or inert) as if they were simply the sums of their parts — parts that are subject to being disassembled and re-assembled in any order whatsoever to serve the abstract ends of the intellect itself or the purposes of the organism that intellect serves.

It includes the processive, societal, dynamic picture of the cosmos; it sees that we have to do with events or happenings and not with inert and static «things»; it insists on genuine freedom and readiness to accept the consequences of decisions made in that freedom; and it is prepared to see that however difficult this may seem to be, it is persuasion rather than coercion which in the long run is effective in the world.

There is a gradual loss of complexity in the organizational form until they descend entirely into inert matter, with no energy (recalling that energy is the composite, not the élan vital).

Both Sartre and Merleau - Ponty build on Bergsonian along with Husserlian foundations and succeed in answering, to a significant degree the questions surrounding this first concern.77 The second aspect is the metaphysical issue of the concrete relation of the vital and the inert (or being and non-being, if you prefer a traditional vocabulary), including the role of consciousness treated as «a substance spread out through the universe,» to use Merleau - Ponty's description of Bergson.78 In the first aspect we ask what consciousness does and what it experiences or «knows» as a result, while in the second we ask about the relationship between what consciousness is (in relationship to everything else that is) and what that has to do with what it does.in answering, to a significant degree the questions surrounding this first concern.77 The second aspect is the metaphysical issue of the concrete relation of the vital and the inert (or being and non-being, if you prefer a traditional vocabulary), including the role of consciousness treated as «a substance spread out through the universe,» to use Merleau - Ponty's description of Bergson.78 In the first aspect we ask what consciousness does and what it experiences or «knows» as a result, while in the second we ask about the relationship between what consciousness is (in relationship to everything else that is) and what that has to do with what it does.In the first aspect we ask what consciousness does and what it experiences or «knows» as a result, while in the second we ask about the relationship between what consciousness is (in relationship to everything else that is) and what that has to do with what it does.in the second we ask about the relationship between what consciousness is (in relationship to everything else that is) and what that has to do with what it does.in relationship to everything else that is) and what that has to do with what it does.79

I do not take this lightly, but I refer such critics to the definition of matter above, remind them that I am trying to summarize a Bergsonian view (not entirely my own), and ask them to consider another law of thermodynamics, the law of entropy; and ask why (unless there is something dead or inert that resists the development of higher forms of complexity) should systems tend towards an equalized distribution of energy in spacetime?

Indeed, to talk of «substance» here is in itself misleading; for the use of that term, despite all the protests of the neo-Thomists and others, is certain to bring us to think of God in terms of unchanging and unchangeable inert stuff — and to do that is to deny, ab initio, the possibility of a God who responds in complete faithfulness and with the utter integrity of His own nature, yet with deepest awareness and sympathy.

The myth about matter is built on the fiction that the universe consists of nothing but a collection of inert particles, pulling and pushing each other like cogs in a deterministic machine.

The facts of science are not hard, cold, inert chunks of objective information lying about in the external world waiting to be discovered and accumulated by the industrious investigator.

They implicitly revive the old Manicheistic error postulating the existence of two forces acting against each other: God and an inert matter; in this case, chance and intelligent design.

In Descartes» day, nature was held to be composed of inert stuff with force viewed as something external to that stuff, something mechanically applied to dead bits of matter from the outside.

Culminating in the philosophy of Descartes and his philosophical descendants, even today, such a dualism accents the primacy of the human mind, viewing everything outside it as lifeless and inert.

How can inert masses attract each other in gravity?

But men are called to in this fateful and choice - laden situation by no inert holiness ossified in his own perfections.

The doctrine (widely held until recently) that «matter» itself is fully real (rather than an abstraction, derived from intellectual analysis of concrete really - existing things, as Aristotle held), and that such self - subsistent «matter» is intrinsically inert (as opposed to self - organizing), arguably reached its full flower in the late Renaissance.18 Part of contemporary divergence between theistic and naturalistic approaches may be understood to arise from overly complete internalization (by both naturalists and theists) of the cosmology that emerged from the scientific revolution of the seventeenth century — the cosmology in which «matter» was full real, but intrinsically inert.