Sentences with phrase «kinds of relation between»

At the outset, however, it is very important to recognize two kinds of relation between self and world that would not obtain in a Zen context or in a buddhized Christian context.

Not exact matches

Aside from the possibly embarrassing public heckling, does this kind of dialogue have the ability to harm important trade relations between the world's No. 2 and No. 3 economies and should India be worried?

«If some kind of contacts will be planned, then they will be planned extremely painstakingly, carefully, especially since we are talking about contacts following a very tense period in our relations,» he said, referring to disputes between the Kremlin and the Obama administration.

I maintain that all kinds of violence are the same the violence of the soldier who kills, the revolutionary who assassinates; it is true also of economic violence — the violence of the privileged proprietor against his workers, of the «haves» against the «have - nots»; the violence done in international economic relations between our societies and those of the third world; the violence done through powerful corporations, which exploit the resources of a country that is unable to defend itself [Violence (Seabury, 1969), p. 97].

On the one hand, his analysis supports the kinds of arguments that suggest part of the disparity of pay between men and women stems from the choices they make in relation to who they are as men and women.

In the hierarchy of being, this assumes, there is a direct relation between the kind of power present in any kind of being, and the value or degree of perfection present at that level.

For there are no external relations in the realm of essence, only internal relations of two kinds: (1) the contrasts and affinities between essences; (2) the way in which the elements of a complex essence stand together in the unitary pattern which it is.

I have given this rather long theological - sociological introduction because it provides a framework for us to consider the relation between primal and modern visions of reality and society and to see what kind of a spiritual framework will help develop a post-modern society.

In SCT par.36, Collingwood makes a distinction between eternal objects of historical thought and Whitehead's eternal objects and examines their relation: «The eternal objects of historical thought are concrete eternal objects, e.g., the revolution of 1688; Whitehead's eternal objects are abstract eternal objects, e.g. a certain kind of blueness, or (returning to 1688) the exact configuration of the splash made when James II threw the Great Seal into the Thames.

These kinds of analyses — studies of the relations between ideologies and status groups — tend to become unsatisfactory to the extent that they stop with mere assertions about interests and legitimation.

Another kind of relation, however, obtains between two things, one of which is the creator of the whole being of the other....

Perhaps time can not be exhausted in terms of definite categoreal relations between itself and the nontemporal: either in terms of the categoreal relations of beings, or of the relations of something and other, of things and properties, or of functions of one kind or another.

For the relation between these kinds of movement is available for thought and extrinsic to time just as long as these different movements do not continuously fade into one another, such that in this movement of constant fusion with one another as definite kinds, they partly lose their identity to one another and partly result from one another.

There must be some kind of interrelation or internal relation between God and ourselves if we are to have a response to God.

There is no simple relation between this kind of analysis and one's political or religious preferences, but it does provide a broader context in which to speculate about responsibilities and the constraints of social circumstances.

The relations between people, especially in institutions like marriage, are far too subtle to allow the assumption that social equality will be translated into the kind of equality that Aristotle deemed necessary for friendship.

There he points out that he finds the same fundamentals emphasized in all religions, namely «that God is; that man stands in some relation to God; and that intercourse of some kind is possible between God and man who has in him the desire to be in harmony with God.

The problem of the relation between science and religion is the respective rights of these two kinds of causes and the relation between them.

From the philosophical point of view, the central problem of ethology is the relation between purposiveness («purpose» here has the usual meaning — a striving after a future goal retained as some kind of an image or idea) and directiveness.

Historically theology has not always been aware of the differences between its relations to the former and the latter kinds of «secular» intellectual activity.

The autonomy of metaphysics is guarded by limiting its question to tile kinds of being and «the structural relations between things of these sorts» (CS 50:306).

Some interpreters of the Peruvian religious scene have hypothesized a probable relation of mutual influence between the emerging religious groups and a new kind of capitalism that recalls Weber's thesis on the Protestant ethic and the spirit of capitalism.

This kind of adversarial characterization of relations between states, whether framed in national or civilizational terms, misconstrues cultures and civilizations as insulated, isolated, monolithic entities, undervalues historical cultural sharing, and overemphasizes the conflictual nature of the international system.

Papers by Christopher Peacocke and Tim Crane try to throw light on the kinds of nonpropositional and nonconceptual content that states of mind can have, and there are good essays on an old question about sight and touch (Michael Martin) and the relations between per - ception and action (Brian O'Shaugnessy).

Current research on microbiomes reveals that an organism's microbiota are co-evolved with the host species, but not to a point of specificity that is problematic between related organisms (such as one kind of pigeon in relation to another).

There is much less relation between speed - strength and maximum strength, and improved performance in one will not necessarily result in any improvement in the other (in some cases, certain kinds of training can improve one at the expense of the other).

Famitsu: These have been published in this article, but we're wondering on the relations between characters, such as what kind of conversations Chrom and Marth will have, and what they will call each other.

from what i've seen two suggeations, that would give the game a more deep sence of enviroment... how about, a little inro to every stage before the fight, like kof 99 dream match on sega... wich was using 3 d graphics too for the stages... also more interaction between characters before and after the match, who have any kind of relation example; iori - kyo mai - andy mary - terry k» - kyo etc... kula - k» etc...

Famitsu: These have been published in this article, but we're wondering on the relations between characters, such as what kind of conversations Chrom and Marth will have, and what they will call each other.

I work with tension between colors and among shapes, engaging with all kinds of painting relations, so my approach to painting has always been full of contradictions.

In her embroidered panels, strings have great symbolic sense — this is an allegory of complex relations between objects, people, worlds, and the embroidery itself is a kind of drawing technique for the artist.

In these places, says Lowry, «it's hard not to experience a sense of awe and of the sublime, but also a kind of introspection — the relation between the site, the landscape, and your own physical size inspires contemplation.»

In thinking about him one can not remain within the limited and relatively simple categories of the evolution of visual form: one is forced to consider the spiritual character of the man, the problem of the effect upon talent of certain kinds of experience in the modern world, the problem of the relation between traditional forms of intellect and the creative impulse in this world — and other questions of an equally unmanageable sort.

(I'm moderating a discussion of climate policy between Michael Levi of the Council on Foreign Relations and Joe Romm, the Climateprogress blogger, and I gave an opening talk on communicating what I see as the story of our time — the human transition through a kind of species - scale, puberty - style growth spurt to whatever comes next.)

Ratio: Proportion; the relation between two numbers of the same kind; the relation that exists by dividing one quantity by another.

Yet here, in the Fernandes case, however one describes the dysfunctional communication between the Emergency and ENT departments in relation to the diagnosis of meningitis, it was no more or less «negligent» than the kind of miscommunication which is regularly seen between state bodies (or internal units of state bodies) regularly at inquests, or in clinical negligence trials and is consistently explained in those contexts as an individual error of judgment rather than a systemic failure and a violation of Article 2.

I do think that employers should be careful in differentiating between kinds of workplace violence in order to craft disciplinary penalties, but this is a strategic, labour relations, consideration (i.e. you don't want to get into endless line drawing discussions with the union) and not one founded on current arbitral jurisprudence.

These studies especially focused on the moderating role of PNS, i.e. several studies (Gocłowska et al., 2014; Gocłowska & Crisp, 2013; Rietzschel et al., 2014; Slijkhuis et al., 2013) reported that the strength of relations between creative performances and certain kinds of experimental tasks or situations were changed according to the participants» strength in PNS.

The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,

(a) in the case of proceedings between the parties to a marriage or proceedings of a kind referred to in paragraph (b) of that definition in relation to a marriage — either party to the marriage is an Australian citizen, is ordinarily resident in Australia, or is present in Australia, at the relevant date; and

If, for example, the vesting of a reserve was taken to have extinguished native title an agreement of the kind proposed could require that extinguishing effect to be disregarded while either applying the non-extinguishment principle under the [Native Title Act] or providing in the agreement itself for the relationship between native title rights and interests and the exercise of powers in relation to the reserve.