To spew
this kind of absolute nonsense is shameful.
I had a feeling there was something there that suggested change as being
a kind of absolute.
As long - time fans of Alfonso Cuarón, it's truly thrilling to see the «Children Of Men» director granted
the kind of absolute freedom he has here, both in terms of budget and for his camera, Emmanuel Lubezki «s extraordinary cinematography floating untethered, giving what feels like the closest simulation of actually being in space that you could ask for.
«With
that kind of absolute control, there's no incentive for the people in control to reform the system, because it works for them,» Lerner says.
By endowing such «millennial» events with
some kind of absolute significance, we humans merely dupe ourselves with our own creations.
A scientist should know better than to deal in
this kind of absolute, without using the scientific methods.
On Bergson's account, then, knowledge becomes relative as soon as the intellect is made
a kind of absolute (CE 168).
Finally, because of the nature of the world as we know it, we can not grasp it with
that kind of absolute clarity which a Cartesian type of thinking would demand.
We cringe before power expressed coercively and arbitrarily; we tremble in the presence of rigid moralism, when we do not react against it in wild and desperate efforts to be ourselves; we can only be puzzled by
the kind of absolute essence which is without affects from what goes on around and about it.
The main problem here is that in Christian theology, in distinction from the Bible itself, «salvation» has become
a kind of absolute.
Whereas the moderns believed in «truth» so long as it could be scientifically verified, the post-moderns have given up on truth altogether and eschew belief in
any kind of absolute.
Or taking a less precise definition of beginning, one might consider the whole period, from the Declaration of Independence to the inauguration of Washington under the new Constitution, as the origin time of the American nation, America began as the result of a series of conscious decisions, The acts embodying those decisions have
a kind of absolute meaning - creating significance.
Man is always seeking
this kind of absolute control over his world.
To exalt them, including the most purely «religious» intuitions, to
some kind of absolute status, or, which is to do the same thing, to assume that they are the means of access to the ultimate, is to be involved in ideology.
This kind of absolute trust can at first be a rather wobbly affair.
One can certainly say that none of the principles of science, even the proven laws, can be said to be «True» in
any kind of absolute sense, but that is not a weakness of science or the discoveries it has made.
These kinds of absolute declarations with no consideration for opposing viewpoints make a mockery out of this very critical issue.
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With that
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This is something that the IDF has done frequently in the past in order to stop heavy rocket fire only to have to retreat under international pressure, and to claim that there is no
absolute solution to the threat which is a
kind of fatalism.
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It might have been possible to affirm moral righteousness along with Hellenistic absoluteness; after all, it is not beyond our imagining that a
kind of moral tyranny, with a calculus
of rewards and punishments, could be ascribed to an entirely
absolute being.
For one
of the most frequent emphases in contemporary theology, and consequently in a good deal
of contemporary preaching, is that there is (what is styled) an
absolute «difference in
kind» between the sell - expression
of God in and through any and every man, and that which was accomplished in Jesus Christ our Lord.
These phenomena do not prove that there is a God, but when you realize that the rules
of the physical universe are not
absolute, then the comfortable foundations
of existence
kind of drop away leaving you hanging without an anchor.
But if that is done by the Church's magisterium, it can only be through propositions which are not themselves
absolute dogma but serious and valid items
of knowledge (in varying degrees,
of course, and
of very many different
kinds), but knowledge which in principle is subject to revision and capable
of improvement, and which can be deepened, clarified, given greater discrimination, improved in this or that respect, or even abandoned.
Schlesinger obviously knows that to proclaim any
kind of «
absolute relativism» will undercut his own position with a contradiction as old as the «Cretan Paradox» (i.e., if a Cretan says «all Cretans are liars,» can he himself be believed?).
Freedom can never be
absolute, since only God is abk solute, and will always have to be subject to some
kind of regulation in any specific setting.
By appealing to these
absolutes, President Bush has attempted to endow his cause with a
kind of ultimacy, in which «those who are not for us are against us.»
Duality
of any
kind is contrary to His
absolute unity and simplicity.
Our problem is not to get rid
of control in any
absolute sense but to find a new
kind of control that will allow a wider freedom.
Reinhold Niebuhr, more and more convinced that the law
of love can not be an
absolute guide
of conduct in social morality and politics, defected from the ranks
of the FOR early in 1934 and became a
kind of bête noire to pacifists — especially to those who claimed that pacifism was politically adequate.
In this way, a narrative
of decline that ends on the
absolute inevitability
of decline is soothing because its fatalism provides the
kind of certainty that absolves the subject from working to renovate and rebuild.
No, this is the
kind of inanity those who want to believe in a moral
absolute try to artificially place on those
of us who see morality for what it is.
The older picture
of an inscrutable
Absolute in whose hands we can nevertheless at least be sure we are held for good or ill, whether in life or in death, has given way to the modern Bild
of a
kind of sympathetically groping, eagerly persuasive deity who does the best he can with all sorts
of obstacles beyond his control.
I would reject as uncalled for and unsound the skepticism
of those scholars who hold that we have no trustworthy indications whatever as to the character, the teaching and the career
of Jesus
of Nazareth, but I would be inclined to agree that there are not many particular points where we can feel
absolute assurance, We can be sure that Jesus said a certain
kind of thing, but not that he said just this thing or that.
I can not believe the
absolute NERVE
of any christian calling for gun control
of any
kind, not after they have slaughtered millions over the centuries in the name
of Jesus.
By its method natural science aims at
absolute equivalence
of functionally linked phenomena and «local movement», change
of place, in the sense referred to, is still fundamentally the dominant, if hidden, model for this
kind of thought.
In the face
of this
kind of Christian agnosticism, one can not speak
of absolute divine truths, because no divine truths exist, only opinions.
It is evident, too, that a science
of man is truly an anthropology and not a somatology or something
of the
kind, provided that it remains conscious
of the partial nature
of the source
of its inquiry, does not shut itself off in isolation, contrary to its own nature as science, and does not constitute itself as the
absolute and sole science.
Because he was really God, he could perform all
kinds of miracles, he possessed the knowledge
of all truth, and every word he spoke remains true and
absolute for all time.
Is it the
kind of power that must be in
absolute control
of every detail, OR is it the
kind of the power that is so wise and powerful, that it can truly give away power to free creatures?
Burke came too close to succumbing to a
kind of negative
absolute momentism — thinking
of the French Revolution as the beginning
of the end
of civilization.
The fact that
absolute, unconditioned authority is not available to conditioned and contingent man must not lead us to conclude that no authority exists, for some
kinds of authority do function.
The latter distinction implies that there would be two
kinds of laws: First, the laws applying to aggregational societies, which by definition have no overall experience and thereby no power
of self - determination, would be
absolute (or virtually so), so that predictability and repeatability would be (virtually) complete.
And not just any murder, but the most horrible
kind imaginable, because
of the moral innocence and
absolute dependence
of its victim.
Hence, insofar as instantiations
of Spirit, namely, ontological totalities
of various
kinds up to and including the universe as a whole, are structured like Whiteheadian societies, then
absolute knowledge such as Hegel envisions as a result
of his own philosophical system is metaphysically impossible.
This
kind of relativism allows for
absolute truth, while maintaining many
of the epistemological ideas associated with postmodernism.
As the result
of a fairly large experience in such work I have come to believe that there are two
absolute necessities in arranging a parish school
of this
kind.
Although we come up with all
kinds of reasons to deny God's existence he has made his existence abundently clear through our surroundings and the discoveries
of science... when it comes down to it, most in the science community don't like the idea
of a creator because then they'd have to answer to that creator... this reality will keep many from accepting the Truth found in Jesus (
absolute Truth)...