Sentences with phrase «kind of an order as»

It's kind of an order as it is that good and informative!

Practitioners should be wary about accepting this kind of order as a fait accompli.

Not exact matches

McDonald's Corp has begun testing its long - awaited U.S. mobile ordering app, with the goal of avoiding the kinds of service hiccups that have haunted digital debuts by companies such as Starbucks.

(As Werth explains, the analogy most commonly used is that of a lock and key, in which scientists first model the interior of the cylinder in order to know what kind of key to build.)

(Atlas may ship as many as 200 separate orders a day, each one a different kind of box, from the same plant.)

If Republicans are able to get a veto - proof majority to back some kind of bill limiting Trump's authority to issue tariffs, it would echo the time when Republicans forced Trump to impose sanctions on Russia last August and locked old sanctions against the country into law instead of leaving them as executive orders that Trump could unilaterally rescind.

I am not even suggesting, as others have, that a project ought to pass some kind of sustainability test in order for it to be so considered.

Even though the personal chef business might not be as capital intensive as other kinds of businesses, you will still need capital to buy certain equipment, get your license and permit and also advertise your business in order to attract customers.

This reality and the conditions that pertain to it mean that you can float on the seas of authority bloat that fuels your vertical, but the efforts that it requires is simply not worth it to build any kind of sustained ranking, as too many levers must float in your favor — such as the website where your link was originally hosted maintaining it's weight before being pillaged by other SEOs capable of basic competitive research — or your competitors being bad enough to not have an SEO who has heard of competitive research — in order for it to be a worthwhile strategy.

Of course they need to keep some of their «secret sauce» in order to justify the fees they are charging but as it is the book to me is kind of incompletOf course they need to keep some of their «secret sauce» in order to justify the fees they are charging but as it is the book to me is kind of incompletof their «secret sauce» in order to justify the fees they are charging but as it is the book to me is kind of incompletof incomplete.

In order for VOW operators to be in the position to offer the kind of Commission savings, that have been promoted by the Competition Bureau within their pleadings — and why would they want to unless it was absolutely necessary — would it also not hold true that in a industry such as organized real estate that is grossly oversaturated with members that VOW's would not only have to hurt some existing competitors, but would need to accomplish this to an extent where the figurative wall will rise up and thus represent a literal «barrier to entrance» into the real estate industry?

Forasmuch as each man is a part of the human race, and human nature is something social, and has for a great and natural good, the power also of friendship; on this account God willed to create all men out of one, in order that they might be held in their society not only by likeness of kind, but also by bond of kindred.

Osama Bin Laden often hearkened back to the Isreali / American campaign in Lebanon in the early eighties, stating «as I looked at those demolished towers in Lebanon, it entered my mind that we should punish the oppressor in kind and that we should destroy towers in America in order that they taste some of what we tasted and so that they be deterred from killing our women and children.»

If one is persuaded that Whitehead's account is indeed the most penetrating that now exists, that it does justice to the complexity of the phenomena of science and of history alike, then the fact that it too leads, almost in spite of the author's apparent intention, to a doctrine of God as the source and ground of order is an important further confirmation of the inescapability for speculative reason of some kind of belief in God.

The kind of theology I will be engaged in here, by no means the only kind, could be called heuristic theology; in analogy with some similar activities in the sciences, it «plays» with possibilities in order to find out, to discover, new fruitful ways to interpret the universe.6 In the case of an heuristic theology focused on cosmology, the discovery would be oriented toward «remythologizing» creation as dependent upon God.

First, no one can hold «this kind of discourse» unless (as we have seen) he is also and simultaneously acting as spokesman for the oppressed and attacking the unjust order with every nonviolent weapon.

He (recognized that «the primordial order as defended by Whitehead is necessary if every structure that might ever become relevant is to have some kind of reality prior to that creation of a world to which it would be relevant» (SHO 189).

While the conjugal view centers on comprehensiveness (including a sexual union that is ordered to a common good), the «revisionist view» sees marriage primarily as an emotional bond — as the pinnacle of various kinds of emotional bonds, to be sure, but as essentially an emotional bond all the same.

In the Babylonian creation myth, for example, man was created as a kind of after - thought in order to perform the menial tasks, which otherwise would have been part of the responsibilities laid as a judgment on the defeated rebel gods.

To risk a generalization even more reckless than those I have already made: from the time of the pre-Socratics, all the great speculative and moral systems of the pagan world were, in varying degrees, confined to this totality, to either its innermost mechanisms or outermost boundaries; rarely did any of them catch even a glimpse of what might lie beyond such a world; and none could conceive of reality except as a kind of strife between order and disorder, within which a sacrificial economy held all forces in tension.

The Timaeus states: «there were no days and nights, months and years [i.e., there were no time measurements] before the Heaven came into being» (37E); before the Heaven came into being, the contents of the Receptacle were in» discordant and unordered motion» (30A); nonetheless, «the different kinds [i.e., earth, water, air, and fire] came to have different regions, even before the ordered whole consisting of them came to be» (53A).7 Of course, the terms «before,» «motion,» and «came to have» could be construed as metaphorof the Receptacle were in» discordant and unordered motion» (30A); nonetheless, «the different kinds [i.e., earth, water, air, and fire] came to have different regions, even before the ordered whole consisting of them came to be» (53A).7 Of course, the terms «before,» «motion,» and «came to have» could be construed as metaphorof them came to be» (53A).7 Of course, the terms «before,» «motion,» and «came to have» could be construed as metaphorOf course, the terms «before,» «motion,» and «came to have» could be construed as metaphors.

We, however, have also argued that there is another kind of actual occasion, though at the same scale as quantum events, responding to the elemental and fundamental beats, musical lures, basic rhythms constitutive of cosmic order; in time, we believe that new sciences, such as chronobiology, will shed light on this process.

A kind of rational intuition is needed to perceive the general principles which are there ready - made in actuality.6 Or if patterned on the genetic - functional model, the generalizations have as their subject - matter «distinctions that arise in and because of inquiry into the subject - matter of experience - nature, and then they function or operate as divisions of labor in the further control and ordering of its materials and processes» (DWP 175).

In taking this sixth step, Christians affirm that the «tendency toward the human and the humane (toward «Christ») in the ultimate nature of things» which has existed since the beginning of time «has become evident and clear only now in the new order of relationships just coming into view» in the Christian community To be sure, «any community which becomes a vehicle in history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestation.

We have very little to say about it to begin with, but we should expect that it would explain the previous orders as abstractions of various kinds, as suggested above.

More generally, it stands within the «realist» tradition in affirming the objective reality of the orders of truth and other kinds of excellence, as against nominalists and subjectivists who believe that knowledge is essentially a human construct and values are nothing but human preferences.

Even as science seeks theories of high generality, so in his metaphysics «Whitehead is trying to find a scheme of the highest order of generality made up of more general notions than those found in any of the sciences — notions which are applicable to every kind of experience» (PW 30/22).

Gaia worship, as Hanby (and, I suspect, Andrew Kloster) and I would all agree, carries with it an anthropology that treats the human person as a kind of anthropollutant, which leads in short order to a eugenic «morality.»

In the presence of the three intrinsically distinct, intelligible, and existentially necessary primary notions of temporal passage, modality, and order together with their derivative relations, and in the absence of any successful reductions known to me of one of these to the others, I am inclined to regard a synthetic metaphysics of time which has a place for each of the nine cells of the matrix as the only kind which could be adequate to all the facets of time.

Eliade has also documented the extreme persistence of this style of ordering life into a story which is not open to the new, in the rural cultures of Europe right down to the time of his own youth, and not only so, but he brilliantly predicted the resurgence of this kind of life story in the counterculture in a book which he wrote as long ago as the 1940's.2

They call the kind of time that brought forth the Barmen Declaration a status confessionis, a «confessional situation,» in which the church, in order to be true to itself and its message, must distinguish as clearly as possible between truth and error.

Insofar as the need for defense provides just cause for public use of the sword, it comes from the responsibility of government to protect order, justice, and peace, not simply from the right to respond to an attacker in kind.

Parents need help in adjusting relationships and family rules as children grow older so they can experience the freedom and the responsibility they need in order to grow up.4 In some congregations, this kind of learning and support occurs in parent - education groups.5

He calls attention to (1) the degeneration in syncretism of the old Yahweh faith prior to the appearance of the eighth - century prophets; (2) a kind of «emancipation» from Yahweh in increasing dependence upon the maturing structure of the political state; and (3) the dissolution of the old tribal social order with the shift of economic power to the cities, the increasing inability of the farmer, because of the burdens of heavy taxation, to maintain himself as a free man, and the growing concentration of land in the hands of a few wealthy urbanites (cf. Isa.

We live in a period of rapid changes of all kinds, and we have come to accept change, development and progress as part of the order of things.

The kind of reflection that was involved in articulating this understanding of Israel's relation to its God was at much the same level of sophistication as that displayed by Homer in his poetic objectification, aestheticizing, and ordering of the gods.

The order of the second kind may be defined as geometry, which is its extreme limit....

As evidence he cites a few pages from Creative Evolution saying that «Bergson repudiates the notion of disorder, and divides order into two kinds, vital and geometrical.

Bergson says that «finality» (choosing this word over «teleology») is one of the two kinds of «order» — the kind that, while it «oscillates around finality,» still can not be strictly defined as «finality.»

As to the first kind of order, it oscillates no doubt around finality; and yet we can not define it as finality; for it is sometimes above, sometimes below.As to the first kind of order, it oscillates no doubt around finality; and yet we can not define it as finality; for it is sometimes above, sometimes below.as finality; for it is sometimes above, sometimes below.52

He concluded at an early stage of his career that the ordering of the economy toward growth, conceived simply as any kind of increase of economic activity, was a mistake.

The issue between the humanists and the theists is not primarily concerned with God as some kind of abstract order.

Evolution, as Darwin and Wallace originally conceived it, accounts for the emergence of certain kinds of order within the universe, whose existence and order are presupposed.

But if the order of nature is the expression of the Divine Will it follows that God wills health, that He means his creatures to be healthy, and that He is opposed to pain, disease, abnormality of every kind, just as He is opposed to sin and vice (Elwood Worcester, Samuel McComb, and Isador H. Coriat, Religion and Medicine: The Moral Control of Nervous Disorders [New York: Moffat, Yard & Company, 1908], p. 292).

Then every eternal volition in a man, and every volition of the Eternal would straightway become perceptible in the temporal order, if the same kind of powers of comprehension be assumed in the temporal order: so that when the man who wills does get on in the temporal order, and is accounted to be something in the eyes of the many, the eternal volition in a man would be plainly evident, just as the quantity of a cry is obvious by the quantity of the sound in a room, just as when a stone is cast into the water its size is evident by the size of the circle it makes.

In their quest to make a new kind of Jew, the Zionists went so far in the early years of the state as to seek to strip the hundreds of thousands of Jewish refugees from Arab countries of their traditional beliefs and practices in order to transform them into good secular and progressive Zionists.

The delegates are appealed to as individuals, yet we know they must act under compulsions and orders which are determined by all kinds of political stakes and decisions at home.

as people then come to believe that somehow there is some kind of «magic» in not only working the steps, but working them in a certain «order.»

There are a variety of ways in which this is so, but, at the same time, it's clear that certain aspects of pagan familial virtue are not exactly incompatible with the Biblical sacred order that can check or overcome their excesses and pathologies — just as the Biblical order imposes powerful interdicts, not to be confused with taboos, against the kind of violent desires that, to the morbid fascination of the ancient Greeks, deconstructed and destroyed the identities of family - bound individuals.

This concreteness does not deliver its force in a simple melody; it requires, rather, a kind of counterpoint — voices in such contrapuntal relevancy as shall fuse together the passion from above incarnately become present in order to redeem the pathos from below.