Sentences with phrase «in sense of»

Aesthetic value, in the sense of the beauty of experience, is the primary issue.

Furthermore, by its novelty miracle impels a recognition of order, not in the sense of a regular occurrence, but as a given structure or condition which is this rather than that.

The big financial houses are transnational in the sense of being beyond the control of national states or even the UN agencies.

An occasion is a throb of experience, so of course its «physical pole» can not consist of matter, in the sense of a permanent unfeeling substance; and consciousness is too slight and occasional to define the «mental pole.

Of course if that writer intended something else, as he may well have done, namely that the «times», in the sense of the particular segment of history in which he lived, were indeed «evil» and were marked by wickedness, with a collapse of standards and the denial of all that is of abiding significance; if he intended that, there may well have been much truth in his statement.

In this chapter I will try to do two things: first, examine the difference between faith and doctrine; and second, show why saying a belief is a valid Christian belief is not the same as saying it is «right» in the sense of being consistent with truth.

Prophecy, in the sense of declaration of the mighty act of God in Christ for salvation, anchored the life of the people of God then as it does now.

AA is not about «God» in any sense of the imagination.

That is only another way of affirming that each of these is able to make significant decisions, in the sense of adopting this possibility and rejecting that one.

For Luke, Paul was not an apostle in the sense of the Twelve, but was numbered among others as a prophet and teacher (Acts 13:1).

They were perfect examples of what it meant not to be aware of the realities of life, ignorant in the sense of being insensitive or of taking a partial experience and believing itto be the total experience of all human beings.

The success of pigeons with cases of absolute value may be relevant to Richard Herrnstein's finding that pigeons possess natural concepts of person, wee, and bodies of water, in the sense of recognizing these objects in many different pictures even when the size or angle of the representation is changed or it is mixed with a bewildering variety of other objects (CVPC 550).

The term «primordial» is frequently used by Whitehead in the sense of «underived» or «presupposed,» while consequent carries the connotation of «derived» or «resultant.»

For the Catholic Church doesn't do «paradigm shifts» in that sense of the term, and the Pope himself has insisted that Amoris Laetitia does not propose a rupture with the Church's settled doctrines on the indissolubility of marriage and worthiness to receive Holy Communion.

This step draws on the assertions of psychological theorists such as Jean Baker Miller and Carol Gilligan who assert that the strength of women is in their sense of relationship with others.

Whitehead makes the interesting suggestion at one point that if «animal faith» (in the sense of «intent») refers to perception in the mode of causal efficacy then Santayana's position is virtually the same as his (see PR 52, 81 and 142).

Martin Luther presented the theology of Sola scriptura that the bible is the sole source to live and understand what Christianity is all about... but the bible itself does not come with a table of contents to prove that it is correct which is why the bible itself says that the CHURCH is the pillar and foundation of truth... remember that the church existed before even the bible was even put together... To understand the bible you cant just rely on your own interpretation like the protestants often say... The truth is always absolute and hence the teachings of the bible HAS to be absolute which is why the church is said to be ONE in nature (in every sense of the word), HOLY, CATHOLIC (Universal in teaching in every corner of the world) and APOSTOLIC (roots dating back to Jesus himself)... Now figure out what is that one church... The church put together the bible and the holy spirit always protected the church against false teachings and 1600 years later came about the teaching of Sola Scriptura... Protestants... look within and see whats wrong with this teaching.

The self, then, is not a being in the sense of being a static fact, nor is it mere nothingness.

Causal efficacy is not to be understood in the sense of causal determination of the present as a direct consequence of a linear connection with events in the past.

We are all called to be poets, says Heidegger, not necessarily in the sense of producing literature but rather of «dwelling poetically on the earth.»

Yes, natural in the sense of not supernatural.

But whatever he may have intended, the cardinal can not have meant that Amoris Laetitia is a «paradigm shift» in the sense of a radical break with previous Catholic understandings.

It presupposes the desire for truth, and involves the recognition that a self - contradictory position can not be true, in the sense of corresponding to reality, because real things can not be self - contradictory.

Whitehead is right that this would be undercut by his own account of actual occasions, and what he calls their internal relatedness in a sense of «internal» different from Santayana's).

This process also requires empiricism, in the sense of truly listening to each other.

You're not asking God to forgive you in the sense of washing your sins away; but in the sense of a child who has disobeyed and disappointed a loving Father.

But that people can find «Living Water» in the sense of a deep, meaningful, loving life from very different sources is not surprising.

(Institutes, IV xvii - 32) The principle covered interpreting what is peripheral by what is central, what is obscure by what is clear, and what is ambiguous by what is orthodox in the sense of firmly established by thorough exegetical and theological testing.

This first element in Whitehead's response to radical relativism is therefore supportive of the second element, which is the focus on those presuppositions of practice that do indeed seem to be culture - free in the sense of being common to all people.

The reason for this flexibility of method is not a desire to be «liberal» either in the sense of an optimistic vision of human nature in general or in the more restrictive methodological sense of being optimistic about the power of one's critical tools.

For he can help us to get some spiritual distance on our cultural situation; he can increase our awareness of those aspects of our modern consciousness which cut the heart out of our Christian experience, and so help to free us from them; he can help engender in us a sense of humor about ourselves which comes from taking a less contemporary and more eternal perspective — a perspective in which our love of God, our gratefulness to Christ and our concern for our neighbor will have a chance to grow.

That is knowing, willful sin in the sense of rejecting the Son of God and the cross for the approval of man.

If theology is to be empirical in the sense of being adequate to the data of the natural sciences, how should these data be employed?

In philosophical theology, where the primary facts are the hard - core common - sense facts, the facts are already «known» unconsciously, in the sense of being presupposed in practice; but rational reflection can lead to the conscious knowledge of such principles.

In the second place, Whitehead's panexperientialism, combined with his doctrine of eternal objects, shows how we can speak meaningfully of the correspondence between an idea, in the sense of a proposition (the meaning expressed or elicited by a linguistic sentence), and a nexus of actualities.

Whitehead's approach here is crystallized in his «ontological principle,» that «whatever things there are in any sense of «existence,» are derived by abstraction from actual occasions» (PR 73).

So if Santayana is not an «event ontologist» like Whitehead, it is not because he thinks ordinary continuants or «primary substances» are ontologically more basic than events, which he does not, but because he speaks of the derivation of one event from another as the transmission of matter or substance, in the sense of ulh, from one to another.

No Christian is a Christian in any sense of the word.

He is truly God - man or theo - anthropos — not, in the sense of combining the «flesh» and the «spirit», but in showing that the true theo - anthropos is Spirit or Thought of its actualization manifesting as concrete beings in time, history and space.

In the sense of «control over,» not even the Roman Catholic Church any longer has a power of discipline except through excluding offenders from its benefits.

He blamed Herberg for assisting in the sense of smugness Jews felt about intermarriage.

It must be remembered however that African - American denominations are not «protestant» in the sense of having been born in protest to alleged Catholic abuses; instead, African - American denominations are protestant in the very different sense of having been born in protest against oppression by Euro - American protestant denominations.

If, however, the word «final» is taken in the sense of «most developed» or «last,» then the problem is heightened, since it does not follow that actual occasions are the only actual entities.5 Persons, we maintain, are actual entities, res vera.

You are saying, to include a belief is to have it in the sense of believing it....

Grace alone seems to have the power to free us from nature's deterministic instincts; but that doesn't mean that the wisdom and freedom to become fully human in the sense of being able to discern and choose more god - like behavior is easily achieved or sustained.

The self and God are dipolar, and to be a person is to be both relative and absolute, to act in suffering the acts of another, and to be receptive (in the sense of organic sympathy) in acting.

Whether in a sense of guilt and inner unrest which drives many to psychiatrists or in the perhaps more terrible lethargy that drugs conscience to insensibility, punishment for unrepented sin is an inescapable fact of life.

Thus because it contains in every instance at once a passing away, a coming to be, and a change in what endures, «time [in the sense of temporal passage] makes a difference.»

Consequently, although Jesus himself had lived in the Near East, it was as a religion of Europe that his message came to the nations of the world and the islands of the sea — a religion of Europe both in the sense of a religion from Europe and, often, a religion about Europe as well.

The solution to this antinomy is the denial that the processes of things growing are continuous in the sense of being infinitely divisible.