Sentences with phrase «in objective nature»

Not exact matches

This statement should continue to foster a better understanding, both in Australia and overseas, of the nature of the relationship between the Reserve Bank and the Government, the objectives of monetary policy, the mechanisms for ensuring transparency and accountability in the way policy is conducted, and the independence of the Reserve Bank.

In God's nature, a Christian can ground objective morality and say that things like child molestation and the Holocaust are objectively morally evil.

Indeed, this Enlightenment view of nature and human nature is foundational for the industrial west (and now for everything from the global economy to the sexual revolution), in which the over-riding objective is, in the words of C. S. Lewis, «to subdue reality to the wishes of [human beings].»

But his insistence that» [t] he envisaging creativity, the continuum of extension, B's anticipatory feeling of C, the disjunctive plurality of attained actualities, the multiplicity of eternal objects, and the primordial nature of God are all alike involved in the creation of C's dative [i.e., purely receptive] phase» (326) would lead one to believe that some sort of objective medium must he present to facilitate the transmission to the new occasion of so many non-objective factors in its self - constitution (e g creativity, the anticipatory feelings of B and other past occasions, the multiplicity of eternal objects, the divine primordial nature, etc.).

Thus, because the ultimate objective, the totality to which my nature is attuned has been made manifest to me, the powers of my being begin spontaneously to vibrate in accord with a single note of incredible richness wherein I can distinguish the most discordant tendencies effortlessly resolved: the excitement of action and the delight of passivity: the joy of possessing and the thrill of reaching out beyond what one possesses; the pride in growing and the happiness of being lost in what is greater than oneself.

Instead of alienation from a merely objective world, we experience kinship and participation in nature.

But ultimately, you are embracing the latter because you are arguing an objective / absolute morality in god's immutable good nature which is a source of morality beyond god's actual control.

Since the senseless ra - pe of an innocent bystander is objectively morally wrong and objective morality is grounded in the nature of God, then God can not command this for it is acting contrary to His nature and His nature doesn't change.

This is because every actual occasion, when it perishes, is added to the consequent nature of God, where it is everlastingly preserved in an objective state.

In addition to this being a case of special pleading via definitional fiat, the immutable good nature of god argument places the «objective / absolute» standard beyond the control of the god in that god has no choice but to obey this good nature (which also confounds the notion of omnipotence in that god is restricted to only a limited set of possible behaviorsIn addition to this being a case of special pleading via definitional fiat, the immutable good nature of god argument places the «objective / absolute» standard beyond the control of the god in that god has no choice but to obey this good nature (which also confounds the notion of omnipotence in that god is restricted to only a limited set of possible behaviorsin that god has no choice but to obey this good nature (which also confounds the notion of omnipotence in that god is restricted to only a limited set of possible behaviorsin that god is restricted to only a limited set of possible behaviors).

• the capacity to reach objective and universal truth as well as valid metaphysical knowledge; • the unity of body and soul in man; • the dignity of the human person; • relations between nature and freedom; • the importance of natural law and of the «sources of morality,»... • and the necessary conformity of civil law to moral law.

If morality is founded in God's nature and God is unchanging, we have the strongest foundation needed for objective morality.

Bonhoeffer was adamant in his belief that it was impossible to know the objective truth about the real essence of Christ's being - nature (Christ the Center, pp. 30, 88, 100 - 101).

My objective in this book has not been one of demonstrating that there is purpose in nature or of specifying what that purpose is.

It is His unchanging nature from which we can ground objective morality in.

But if we replace a cushion and still call it the same chair, the objective basis for this identification in nature declines.

«Are Values in Nature Subjective or Objective?»

Mays takes the statement that «The order of nature, prevalent in the cosmic epoch in question, exhibits itself as a morphological scheme involving eternal objects of the objective species» (PR 447f) and renders it: The order of nature is a morphological scheme of mathematical Platonic forms (PW 58/56).

Nature is treated as repetitive and objective, whereas meaning is to be found only in historical events and their effects on subsequent human life.

At one point Whitehead seems to suggest that the primordial and consequent natures exercise their objective immortality separately: «Thus God has objective immortality in respect to his primordial nature and his consequent nature.

There was some question whether Whitehead holds that God exercises his objective immortality in two different ways and that the giving of the initial aim is quite distinct from the superjective nature.

granted, in naturalism (which denies any such transcendence), the objective is nature itself.

While the other main texts on the objective lure stem from an earlier chapter on «The Order of Nature» (II.3 C), closer scrutiny suggests that they belong to a single insertion, made during the transitional period (C +) before Whitehead reconceived concrescence in terms of the prehension of past occasions.8

, That Rylaarsdam's criticism is in part, at least, based on a misunderstanding of Buber's position and a difference in Rylaarsdam's own a priori assumptions is shown by his further statements that «Because of his individual and personal emphasis the notion of an objective revelation of God in nature and history involving the whole community of Israel in the real event of the Exodus does not fit well for him,» that Buber's view of revelation is «essentially mystical and nonhistorical,» and that «the realistic disclosure of Yahweh as the Lord of nature and of history recedes into the background because of an overconcern with the experience of personal relation» — criticisms which are all far wide of the mark, as is shown by the present chapter.)

Only when we understand the specific relationship between abstract entities, on the one hand, and material and mental entities on the other, as elaborated in his theory of objective idealism, does the true meaning of the concluding chapter of The Idea of Nature become clear.

Because, at least in part, they think of personality as objective, they hope to safeguard God's personality, or His personal relations with man, by limiting His nature to the personal alone.

I once cite «Realism and Idealism,» the passage about objective idealism in which Collingwood clearly states his conception of the world of nature: «Thus it conceives the world of nature as something derived from and dependent upon something logical prior to itself, a world of immaterial ideas; but this is not a mental world or a world of mental activities or of things depending on mental activity although it is an intelligible world or a world in which mind, when mind comes into existence, finds itself completely at home.

Even the statement that «nature is objective» and presumably neutral toward human meanings, is the product of an historically rooted perspective, the very one that we called dualistic in the previous chapter.

He writes to Anderson, «you presumably know that for me objective immortality in the consequent nature of God is the essential [emphasis Hartshorne's] immortality, whatever may or may not happen upon or after our death.»

He had long explored the complexities of human nature in history and society, but in this book he turned the problem around and looked at the subject which was involved, turning from the objective self which most analysts look at to the subjective self behind the object.

The problem is much more radical: the modern West's rejection of objective morality, grounded in divine wisdom and intrinsic to human nature, the knowing and following of which is the only path to individual happiness and a just social order.

Thus God has objective immortality in respect to his primordial nature and his consequent nature.

«The consequent nature of God is the fluent world become «everlasting» by its objective immortality in God.»

In the second of these comments, Whitehead says that the inclusion of the occasions of the world in God has an objective immortality as well as the primordial nature of GoIn the second of these comments, Whitehead says that the inclusion of the occasions of the world in God has an objective immortality as well as the primordial nature of Goin God has an objective immortality as well as the primordial nature of God.

We shall see that the scientist limits himself professionally to certain aspects of the problem, and therefore can not pretend that his description is complete... The natural scientist confines himself in his description of the world to the objective data which he can obtain by the observation of nature.4

If nature - in the words of Hans Kelsen - is viewed as «an aggregate of objective data linked together in terms of cause and effect», then indeed no ethical indication of any kind can be derived from it.

Existentialists in general have little use for the detached impersonal analysis of objective inquiry, and reduce nature to the stage of man's personal life.

In some ways they were developing the Catholic position about nature's intelligibility to an objective human intelligence.

Whatever their differences, defenders of both approaches agree on the necessity of there being a creator and ruler of the universe, the objective (i.e., written - into - things) reality of purpose in nature, and the impossibility of evolutionary mechanisms bearing the sort of explanatory weight they are customarily allowed to bear.

In physics, for example, the Heisenberg Uncertainty Principle or principle of indeterminacy has been interpreted in three ways: 1) that the «laws of nature» are deterministic, and that any uncertainty is due to human ignorance, which in due time will be resolved by science (Einstein), 2) uncertainty can be always explained by present experimental limitations (Neils Bohr), and 3) indeterminacy is an objective characteristic of reality Werner HeisenbergIn physics, for example, the Heisenberg Uncertainty Principle or principle of indeterminacy has been interpreted in three ways: 1) that the «laws of nature» are deterministic, and that any uncertainty is due to human ignorance, which in due time will be resolved by science (Einstein), 2) uncertainty can be always explained by present experimental limitations (Neils Bohr), and 3) indeterminacy is an objective characteristic of reality Werner Heisenbergin three ways: 1) that the «laws of nature» are deterministic, and that any uncertainty is due to human ignorance, which in due time will be resolved by science (Einstein), 2) uncertainty can be always explained by present experimental limitations (Neils Bohr), and 3) indeterminacy is an objective characteristic of reality Werner Heisenbergin due time will be resolved by science (Einstein), 2) uncertainty can be always explained by present experimental limitations (Neils Bohr), and 3) indeterminacy is an objective characteristic of reality Werner Heisenberg).

Every actual occasion thus achieves objective immortality in the consequent nature of God and is thus made available as datum for further process in the world.

It became increasingly clear that the chief objective in the ecumenical movement should not be simply to create a sense of spiritual unity between the Christians, or to facilitate co-operation between churches; rather, it was to demonstrate the true nature of the church in its oneness, and in its apostolic and prophetic witness.

Rather than raising the question of the power merely raised as the objective question of power as such, or the structure or phenomenology of power, this affirms that the true nature of power can only be properly understood in relation to the lives of the Minjung.

On science alone there is no real purpose, intention, or objective in nature.

The objective nature of this property was expressed by Whitehead in his claim that the space of consentient sets was a fact of nature (PNK 31, CN 53).

We need a new grounding of the very concepts of «truth» and «nature» as objective realities in the dynamic and inter-relative cosmos uncovered by modern science.

Palmer always uses the term «objective» to describe the antagonistic posture of the isolated, active knower who seeks, for purposes of manipulation and control, to grasp, through the scientific method, the passive objects of the world in such a way that the knowledge that results «will reflect the nature of the objects in question rather than the knower's whims.»

I have elsewhere represented the resurrection of Christ as his assimilation into the consequent nature of God, in view of his entire obedience to and fulfillment of God's ideal aim for his life, without the extensive negative prehension which must accompany the objective immortalizing in God of «sinful» human lives (RVA 214).

In his case it did not have to achieve reconciliation with another, more objective, study of nature that had occupied him for many years.

In context, however, the «superjective» nature of God is formed on strict analogy with the superjective character of other actual entities, and refers to the objective immanence of the primordial nature in the initial aims of actual occasionIn context, however, the «superjective» nature of God is formed on strict analogy with the superjective character of other actual entities, and refers to the objective immanence of the primordial nature in the initial aims of actual occasionin the initial aims of actual occasions.