Sentences with phrase «many of us aiming»

Under AMD CEO Lisa Su, the also - ran PC chip player has focused on developing dramatically better performing chips instead of aiming for incremental improvements at low prices.

He wrote six Twitter posts attacking the probe, three of them aimed at former acting Attorney General Sally Yates.

Chinese e-commerce giant Alibaba increased its logistics investments as part of its aim to fulfill orders on the mainland withing 24 hours.

The NRA reportedly continued to use long - running ads after the shooting, most of them aimed at increasing memberships.

Then again, when GPS guidance puts a nuke within 20 feet of its aiming point, 50 kilotons will be more than enough to deal with most targets.

The U.S. has accused China of aiming lasers at American pilots flying over Djibouti, launching a formal complaint Wednesday morning, The Associated Press reported.

Through the 1950s, courts and enforcers applied antitrust laws to promote this variety of aims.

The acquisitions are part of its aim to double its size in the country by 2015.

The co-founders outlined a handful of aims taking speedy precedence, underlining enhanced buyer expertise, market growth with further help for cryptocurrencies and, «most importantly» retaining the options and companies already on supply at Poloniex.

One of the aims of this colloquium is therefore to establish a more historically grounded basis for tracing the course of commercial and agrarian debt in Bronze Age Mesopotamia, and the logic that underlay the Clean Slates that annulled...

By: Simone Liedtke 23rd April 2018 Mozambique's Ministry of Mineral Resources and Energy is «actively» considering that granting of three mining lease applications that form part of Aim - listed Savannah Resources» Mutamba heavy mineral sands project.

Seriously — another benefit of aiming to replace your salary through a passive income stream is you should know roughly the figure required, rather than going after the rather nebulous idea of a million pounds, dollars, or whatever your currency of choice is.

The attackers are convinced of the morality of their attack not by the certainty of their aims — who's to say what's right or wrong?

13 The question of the aims of societies has occupied George Allan (PPCT 464 - 74).

A brief summary of the aims and content of the chapter is given, and a dozen or so pages are devoted to the theme, with several sub-headings.

j. Whitehead comes to realize that an emergent theory of subjective aim will not do, for some sort of aim must guide even the initial phase itself.

Again, no serious confusion need result, for the eternal object can constitute the aim only when an occasion is actively aiming at its realization; the satisfaction aimed at is always the actualization of some determinate possibility (eternal object); and the act of aiming is always directed toward such an actualization.

The focus of attention in these pages will be upon the act of aiming itself.

Some limitation is imposed upon the selection of aim by actual occasions.

It prehends both the eternal objects and the temporal entities in its past in terms of this aim, and in successive phases of its own becoming it fashions a new creative Synthesis which is itself.

A convert to Catholicism after being a protestant missionary in Latin America, it was during his RCIA class that Leonard was struck by the profound importance of aiming for sainthood.

It is, it seems, a rather mixed movement, and simplistic characterizations of its aims are of no value.

Love «involves deep feeling of an aim in the Universe, winning such triumph as is possible to it.»

Thus far the compromise has taken the form of a modest modification of the aim at economic growth.

Instead of aiming to ease and extend the person's life, they begin to think about identifying the moment that the patient has passed the legal threshold of death.

What remains fixed for God is the absolute integrity of his aim which looks toward fullness of life for the whole creation.

As a beckoning toward justice, peace, and respect for the integrity of creation, God requires our response for a fulfillment of her aims.

Although I have been defending my own interpretation of the category of nexus, one of my aims has been to distinguish alternative interpretations.

It requires the aim which the divine agency offers, and it requires the reception of the aim and the activity of implementation from the self - creating agency of the subject of each occasion of experience.

The offering of an aim towards self - transcendence, towards greater intensity and satisfaction, towards greater stature of spirit, is explicated in Whitehead with the help of the category of proposition.

One of my aims in this paper about nexus is to shed some light on the notion of «society.»

Just as we may argue that there is a unity of aims, objectives and approach underlying and generating empirical science, however greatly scientific beliefs may change and develop from age to age, so we may argue that there is an analogous unity underlying and generating Christian belief and practice.

If, however, it is a way of life, based on certain fundamental convictions concerning God, man and the world, and expressing a recognizable set of aims, objectives and approach, that is another matter.

This move might be plausible as an account of the example of the football player and his pain — the concentration of aim upon the game generates negative prehensions of all factors not relevant to the winning of the game.

Also, it is very puzzling how the nascent occasion — just coming into being and powerless to make any kind of selection or response — can select just the sort of aim which is most suitable to it out of the immense complexity of the primordial nature.

One sentence links God's provision of aim with Whitehead's reconception of God as the nontemporal concrescence of eternal objects: the creativity for the nascent occasion «is conditioned by the relevance of God's all - embracing conceptual valuations to the particular possibilities of transmission from the actual world» (PR 244G).

If the consequent nature can not participate in the provision of aims, it is very difficult to see how God provides for our particular concerns.

In either case, the project of mastering death — of aiming at it for ourselves or others — is a delusion, embracing as a good what should be, simply, undergone.

So it is not surprising that considerable confusion prevailed at first, which was partly due to terminological difficulties and partly to a dissensus on the question of aim and method.

While Becker probably overstates the case when he claims that the unity of aim of religion and psychology has brought clergymen and psychiatrists «into a contiguity and interlacing of work where it is no longer possible to distinguish neatly the psychologist from his religious colleague,» (Russell J. Becker, «Links Between Psychology and Religion,» American Psychologist, 1958, 13, pp. 566 - 68.)

The theory that each occasion creates itself by realizing an aim internal to it, however, requires that the germ of this aim be initially established at that spot in the temporal world by God; otherwise the occasion's self - creation could never commence, since nothing can come from nowhere.

Institutions are «outside,» where all sorts of aims are pursued, where a man works, negotiates, bears influence, undertakes, concurs, organizes, conducts business, officiates, preaches....

Unfortunately, the boldness of his aims...

to be logically impossible.95 If, however, Neville's demand for an ontological analysis can be sustained, Whiteheadians may then be forced to deal with the problems of being and the one and the many (perhaps by wedding Neville's Platonic - Augustinian ontology to process metaphysics, a possibility Neville himself entertains].96 Even so, two of Neville's most crucial claims remain debatable: (1) that indeterminate Being - Itself — without definiteness and beyond description — is supremely deserving of religious devotion, 97 and (2) that the process God — personal, the pervasive source of moral ideals, and the supreme agent in the achievement of these aims — is not.

So far I have argued three points: that persons engage in behavior patterns which can be characterized as purposive, i. e., as exhibiting a structure of aims, values, and methods of attainment; that individuals and institutions are interrelated, with each side influencing and being influenced by the purposes and activities of the other, although with neither being in any way reducible to or explicable solely in terms of the other; and that the institutional pole in this interaction shares with the individual as its opposite those characteristics that define its behavioral patterns as purposive.

In this sense God's presence in every occasion is concretely unique and there is no specifiable limit to the diversity of aims or to the importance of what is distinctive in particular cases.

The aim for most occasions seems to be that the aim be experienced as a possibility for actualization without reference to its source, but in some instances realization of the reference to the source may be a part of the aim.

We are called to contribute what we can to the fulfillment of this aim.

However, the explicit statement of aim of the programme would accord well with these research findings:

This sorting, modifying, and reorganizing is goal - directed activity carried out under the aegis of an aim of arriving at an intensity and quality of feeling which will be maximal given that past and the real potentialities available to that particular actual entity.