Sentences with phrase «into temporal»

Conversations on what had inspired their own collaborative practices had, in time, evolved into temporal exhibits, a live lab, workshops and a pop - up project involving university students.

The book signing is accompanied by a multi-vocal, audience reading of excerpts from the book, which gives a brief history of the exhibition as a form that invites spectators into temporal and spatial experiencess.

Sensing the tug of Fate, a powerful magus channels the last of his strength to send Eorzea's heroes into a temporal rift.

Remedy made their bones with Max Payne «s «Bullet Time» mechanic, so it's no surprise that they're dipping back into temporal trickery with next year's Quantum Break.

But as the film transitions into this temporal stasis, director Doug Liman really hits his groove.

On these extremely rare events, the same infection that causes mouth blisters can lie into your temporal lobes and can cause a host of unpleasant effects including death.

Townsend, G. & Platsko, V. Pushing the P300 - based brain - computer interface beyond 100 bpm: extending performance guided constraints into the temporal domain.

The latter projects to the visual cortex, and from there two other pathways emerge called «what» and «how,» which project into the temporal and parietal lobes, respectively.

When Schlee compared people who suffer a lot of distress from tinnitus with those who are not much bothered by it, he found that the more distress people felt, the stronger the flow of signals out of the front and back of the brain and into the temporal cortex.

into the temporal lobes (d).

And last but not least, Suchocki expressly states that God's consequent nature is not prehended, while Whitehead not only claims in the last page of Process and Reality that «the perfected actuality passes back into the temporal world, and qualifies this world so that each temporal actuality includes it as an immediate fact of relevant experience» (PR 351), but also speaks in more exact language of» [t] he objective immortality of his [God's] consequent nature» (PR 32).

To both Christians and Jews, God himself has made that possible by irrupting into the temporal world.

Secondly, God's consequent vision of the world «passes back into the temporal world... as an immediate fact of relevant experience» (PR 532).

For the perfected actuality passes back into the temporal world, and qualifies this world so that each temporal actuality includes it as an immediate fact of relevant experience» (351) 3 Some interpreters refer also to Whitehead's reference to the «superjective nature» of God in Process and Reality: «The «superjective» nature of God is the character of the pragmatic value of his specific satisfaction qualifying the transcendent creativity in the various temporal instances» (88).4 In this case, however, the actual warrant lies again on page 351, as it is under the light of that particular passage that the «superjective character» on page 88 is interpreted as a reference to the objectification of the consequent nature.

For the Aristotelian position, the real problem is to explain how forms get into the temporal process, and it makes sense to say that they emerge.

For the perfected actuality passes back into the temporal world, and qualifies this world so that each temporal actuality includes it as an immediate fact of relevant experience.

It protests against every effort to bring the Infinite into the finite, the transcendent into the immanent, the Eternal into the temporal.

«For the perfected actuality passes back into the temporal world, and qualifies this world so that each temporal actuality includes it as an immediate fact of relevant experience» (PR 351).

Second, each moment of our lives makes its positive or negative contribution to God immediately upon its occurrence, as well as through the cumulative reality we call the «I.» Third, since God's consequent nature «passes back into the temporal world and qualifies this world, «157 our lives, being elements in God, also «reach back to influence the world» even apart from our direct social immortality.

«The perfected actuality [God's satisfaction] passes back into the temporal world, and qualifies this world so that each temporal actuality includes it as an immediate fact of relevant experience» (PR 532).

Our bodies translate that spiritual desire into temporal action.

The fundamental direction is the analysis of spatial wholes into temporal parts.

Not exact matches

It helps signals move faster around the neural network, and in two important areas of the brain, the frontal and temporal lobes, myelin levels increase with age, peaking on average around age 50 and in some people continuing to rise into their 60s.

In each case, big data collection and analysis is already giving these companies a far greater understanding of Chinese consumer behaviour — temporal, geographical, generational, aspirational — than Netflix, which has yet to dip its toe into the market.

As Harvard economics professor Claudia Goldman said in a 2016 Freakonomics podcast, plenty of professional women, in particular, not only prefer temporal flexibility to cash, they often leverage that flexibility into stronger careers.

For some Whitehead scholars, the analysis of concrescence into phases, and the account of a sequence of prehensions, are inconsistent with the concept of a nontemporal becoming.6 Sequence and phase are temporal concepts.

I myself would further argue that the spatio - temporal continuum is itself divided into a myriad number of regions or subflelds of activity, each of which is governed by laws characteristic of the interrelated activity of its constituent occasions from moment to moment.

From the selection of memory as a paradigm of experience, and from the generalization of the paradigmatic intuition of the past, temporal ordering and structure are built into the very conceptual bone and muscle of the theory of experience which Hartshorne constructs and proposes.

All the decisions of the consequent nature flow from the primordial nature, and though the former does not fit the present actual occasions into a ready - made pattern of the temporal past (as Ford carefully points out: IPQ 13:356), yet «the weaving of Cod's physical feelings upon his primordial concepts (PR 524) amounts to the emergence into time, as predicates of God's propositional feelings, of the very valuations of his nontemporal decision.

What is the lifespan if not a temporal aggregate that is woven by the mind into a seamless thread from the series of discrete momentary actualities.

The basic error Joseph Bottum makes is in thinking that there is no level of justice between an entirely temporal punishment and a punishment that fully and perfectly satisfies the universal demand for justice built into the fabric of existence itself.

At first he had a simple contrast between the «flux» of temporal occasions and the «permanence» of nontemporality, but then it grew into a double problem requiring a consequent temporal nature for God as its solution.

The other possibility, the evocation of the transcendent good — grace, beauty, God — through the hard temporal realities of individuals in action is much harder to carry off, as evidenced in Greene's The Power and the Glory, Charles Williams» Descent into Hell, C. S. Lewis» Out of the Silent Planet, Tolstoy's Resurrection, and perhaps most poignantly in the dismal failure of most literary attempts to portray the central mystery, the life of Jesus — Kazantzakis» The Greek Passion, Faulkner's A Fable, or — most dismal of all, historical novels about Jesus (what could be less hidden?)

On the one hand, any rite possesses perceptible signs and symbols that the artist may pluck from the temporal flow and convert into permanent images: light, water, incense, bodily gestures, garments and sacred spaces may inhabit the canvas or fill the fresco.

That nontemporal envisagement can not possibly take into account the temporal conditions as they arise.

If process is a whole with parts, the meaning of «process» as temporal extension can not be a growing together of parts into a whole, or the «concrescence of many potentials» (Process 22), because the «togetherness of things» in the occasion of experience (Adventures 234) is already established as the actual entity begins since «relationship is not a universal.

The result is that the active, temporal, creating, suffering side of God's being does not come sufficiently into view.

And, as we have seen, the notion of God arises in «the question whether the process of the temporal world passes into other actualities, bound together in an order in which novelty does not mean loss.

The Oriental mystic follows a path leading to a dissolution of consciousness, an inactivity of the self, or a total transformation of a spatial and temporal existence into an infinite and eternal Being.

Wills says that unlike the popes of old, whose overriding sins were greed, venality, and lust for temporal power, the modern popes, beginning with Pius IX, recruit Catholics into «structures of deceit» about Church doctrine and discipline.

Of course, there is a sense in which God is «outside the temporal world»: God does not come into being in a basic region in the extensive continuum.

The objective temporal / spatial factors, as well as the # of witness testimonies weighs in Joesph Smith's favor (not that I buy into either of these myths).

To generalize, the temporal order of concrescing prehensions is the order in which they come into being.

To determine their temporal order, let us make another supposition: when B comes into being, C has not yet come into being.

And in terms of the temporal modes, temporal passage can be regarded as that dynamic present activity which gnaws at the edge of the (indeterminate) future and transforms possibilities into facts that are subsequently cast off as determinate past events.

By the time of her wedding, she came to realize that there is no such thing as an entirely original wedding ceremony: «marriage means stepping into an ancient institution marked by hundreds of temporal particulars,» so your wedding's dearth of originality is no shortcoming.

As Niebuhr put it so well, «The effort to bring Christ and culture, God's work and man's, the temporal and the eternal, law and grace, into one system of thought and practice tends, perhaps inevitably, to the absolutizing of what is relative, the reduction of the infinite to a finite form, and the materialization of the dynamic.»

In The Sickness Unto Death Kierkegaard describes the self which is coming into being as a synthesis of paradoxical elements: the infinite and the finite, the temporal and the eternal, freedom and necessity.

If so, our endeavor becomes once more interpretive, hopefully illuminating such passages as: «In this way God is completed by the individual, fluent satisfactions of finite fact, and the temporal occasions are completed by their everlasting union with their transformed selves, purged into conformation with the eternal order which is the final absolute «wisdom»» (PR 527; italics added).

For one thing, he takes that position to be committed to a temporal beginning of the world, a bringing the world into existence at some moment of time.