Sentences with phrase «nature of reality by»

Although God assists in determining the nature of reality by initiating the «subjective aim» of each emerging actual entity, because reality is self - creative the human being must assume responsibility for systemic suffering and social malfunctioning in the world.

Not exact matches

Pellas points out that while Amazon, Google and Apple downplay privacy concerns related to these devices, the reality is that by nature of how they operate these devices have to be always listening.

By simply allowing yourself to accept reality for what it is, instead of fantasizing about human nature in such a way that you could be «rescued» from your daily circumstances, you're making a tremendous step forward.

In reality, although Trump's regulations added some new restrictions, they didn't materially alter the nature of travel to Cuba as outlined by the previous administration.

Contact with reality» which is to say, the actual operation of the legal system and its impact on society» is more likely to confront academics with the immutable truths of human nature than endless theorizing restrained only by the politically correct predilections of one's colleagues.

If physics proves right about the nature of reality itself (and the concept the universe is a simulation), you're short - changing yourself by not believing in a loving high intelligence.

Recreation (literally, re-creation) reflects the order of creation, participating in the nature and order of reality as given by God.

Building on Phelps» argument that the marketplace permits expression of «the better part of our human nature,» I suggest that the discovery mentioned by Phelps and described above is a discerning of, and submission to, an underlying reality.

The fact that Whitehead makes so little use of the consequent nature in most of Process and Reality can be explained by his assumption this was not a topic for general metaphysics (depending upon the special insights of religious experience) and so could not be employed in any purely metaphysical investigation.

But if, as the doctrine of the Catholic Church has it, human nature is wounded but not totally corrupt, then these human realities of reason, affection and sexuality, while they are affected by the wound in our nature and so must be redeemed, remain essentially good.

But he may not then turn around and demand that the rest of us, unrestricted by his methodological self - limitation, ignore obvious truths about reality, such as the clearly teleological nature of evolution.

Gratitude to God requires that we live not by evading the real nature of existence, not by denying the violent character of nature and history, but by facing reality as best we can, finally affirming the whole of life in all its sorrow and pain as a great gift.

For a long time he will look to the marvels of art to provide him with that exaltation which will give him access to the sphere — his own sphere — of the extra — personal and the suprasensible; and in the unknown Word of nature he will strive to hear the heartbeats of that higher reality which calls him by name.

What is required by the criterion of human integrity is that occupations be so defined that manual work is also a rational pursuit and an opportunity for constructive imagination, that symbolic skills may be exercised in clear relation to material necessities and in the light of moral responsibilities, and that creative professional activities will be conducted with a vivid sense of the realities of nature and the canons of reason.

The Tao, the ultimate principle of reality, is said to exercise its influence on nature and man not by active causation but by wu - wei, an untranslatable term for «active inaction» or, as I would prefer, «effective non-interference» or «non-interfering effectiveness.»

In a recent book, Our Mathematical Universe: My Quest for the Ultimate Nature of Reality, Max Tegmark, a physics professor at the Massachusetts Institute of Technology, argues that the idea of equivalence means that the universe is a mathematical structure rather than a reality merely describable by matheReality, Max Tegmark, a physics professor at the Massachusetts Institute of Technology, argues that the idea of equivalence means that the universe is a mathematical structure rather than a reality merely describable by mathereality merely describable by mathematics.

God in His will through history had into reality seemingly illogical or cruel events to happen in our world, but no one is spared if the purpose is for the good of humanity, wars pestilence even the holocust has a reason and purpose beyond our comprehension at our times but will be reveald in the future, The Phillipine catasthrophy for example is viewed by some as Gods punishment, we experienced the brunt of natures punishing power but it also unveiled the true feelings and concern of the whole world in helping us materially and spiiritually by aiding and consoling us that was unprecedented in history, The whole world had demostrated, to me, a kind of humanitarian concern and love that trancends races and culture, A kind of demonstration by higher being the we humans is one with Him.The cost of human lives and misery is nothing in history compared to its positve historical consequences

With the philosophy of Rene Descartes (1596 - 1650), the nature of reality was no longer seen as writ large over the universe only to be discovered by the exercise of reason but rather was what the human mind perceived, interpreted, made it to be («Cogito, ergo sum.

With a certain simplification of the state of affairs, which however brings out more clearly the decisive factor without falsifying it, we might say that formerly the object and situation of a man's action were simply data supplied by nature with which he was in contact and by simple human realities which recurred from generation to generation again and again.

You're saying that I'm ignoring the nature of reality and insinuating that the nature of reality it's more possible to have a premonition given to me by....

By way of contrast, in a static atemporal pattern of thinking, in which the context does not affect essentially the nature of being, it is indifferent to a given being into which ontological dimensions of reality - in - process it is placed.

Indeed, the most recent study of them, by E. Jüngel in his Paulus und Jesus, claims that the Kingdom of God actually becomes a reality for the hearer of the parables in the parables themselves, which are, by their nature as parable, peculiarly well designed to manifest the reality of the Kingdom as parable (E. Jüngel, Paulus und Jesus [21964], pp. 135 - 74; cf. J.M. Robinson, Interpretation 18 [1964], 351 - 6.)

17 Linguistic analysis can not develop as a discipline by ignoring ontology, i.e., a reflection on the nature of reality.

The movements Howell mentioned were all led by powerful personalities, but they also dealt with basic issues of Baptist identity and Christian faith: namely, the balance of Scripture and tradition as norms of belief and practice (Campbellism); the nature of the true church and its identity markers (Landmarkism); and the reality of divine grace in the plan of salvation (hyper «Calvinism).

In this way the ontological argument, by drawing out the presupposition of metaphysical understanding, indicates that the choice before us is between holding that there is a God and that «reality» makes sense in some metaphysical manner, whether or not we can ever grasp what that sense is, and holding that there is no God and that any apparent metaphysical understanding of reality can only be an illusion which does not significantly correspond to the ultimate nature of things — unless this «nihilism» be regarded as a kind of metaphysical understanding instead of its blank negation.

For such a view leads to the most grotesque bifurcation of reality which is much worse than that criticized so convincingly by Whitehead: on one side, the realm of timelessly valid propositions, including those referring to future events, while on the other side the temporal realm of nature and mind in which the timeless propositions are being gradually embodied.

This essay attempts to make a contribution to that ongoing dialogue by corroborating some of the central features of Harry Stack Sullivan's interpersonal theory of psychiatry in light of Alfred North Whitehead's philosophical insights about the nature of reality.

By calling his own brand of naturalism «integral,» Artigas wishes to convey the notion that nature as understood by the natural sciences points beyond itself to a larger reality to which the natural owes its existence, a reality to which the methods of the natural sciences do not of themselves, however, give direct accesBy calling his own brand of naturalism «integral,» Artigas wishes to convey the notion that nature as understood by the natural sciences points beyond itself to a larger reality to which the natural owes its existence, a reality to which the methods of the natural sciences do not of themselves, however, give direct accesby the natural sciences points beyond itself to a larger reality to which the natural owes its existence, a reality to which the methods of the natural sciences do not of themselves, however, give direct access.

By virtue of his own research Sullivan arrived at the same fundamental vision about the nature of reality that Whitehead professed and molded it quite independently into a viable personality theory, suitable for use in psychotherapy.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

Both offer large scale systematic accounts of the nature of reality in general, largely dismissing the suggestion that the only world we can know is one whose main structure is determined by the human cognitive system and which, therefore, only exists for us.

Both the predella and the triptych give visual expression to Luther's deep conviction that God, who is hidden and invisible, accommodates God's self to our finite and fallen nature by revealing God's disposition toward us through material things: in the incarnation, in the sacrament and in the Good News of scripture received, above all, through hearing (a material reality, but not visual, to be sure).

These two traits of reality, self - nature and relative making - a-difference, are constituted by the essential and conditional features harmonized in determinateness.

This is not an ultimate community whose solidarity is an expression of an ahistorical human nature or derived from some nonhuman objective reality, but the kind of democratic community endorsed by thinkers like Dewey.

In a time of a global transformation of consciousness, the church needs to engage the world based on its radical roots in God's revelation, but informed by current views of the nature of reality.

While we must still admit that nature reveals to us only the answers to questions selectively focused by our interpretive structures, we may reaffirm that we are still in her leading strings, to reverse Kant's point, because reality is the first motive for the natural process of thinking as well as the final measure of its results.

This ideology which is present in mass media by virtue of their nature and social organization then shapes how they represent social reality through processes of selection and reinterpretation.

And in doing so it leads to a serious error in logic: after abstracting so completely from the experiential quality that pervades all of nature it sets forth the desiccated end - product of its abstracting as though it were reality - itself and everything else a mere coloring by human sensory projection.

Have such churches grasped the new nature of social reality as it has been created in our subconscious by television and the other mass media?

The realization of the crucial significance of relations between persons, and of the fundamentally social nature of reality is the necessary, saving corrective of the dominance of our age by the scientific way of thinking, the results of which, as we know, may involve us in universal destruction, and by the technical mastery of things, which threatens man with the no less serious fate of dehumanization.

Elsewhere, Berger elaborates by pointing out that religions provide legitimation and meaning in a distinctly «sacred» mode, that they offer claims about the nature of ultimate reality as such, about the location of the human condition in relation to the cosmos itself.

But a window, by its very nature, selects out only a small piece of reality.

But, their new «Cookies and Cream» flavor actually threatens to rip a hole into the fabric of space and time by challenging the nature of reality itself.

Suppose we take this process and generalize and say the nature of reality is events or processes which are created by the present unifying of themselves out of the possibilities of passive past causes.

However, the Church's theological discourse can not be so intimately bound to any one scientific theory, as «the final way» to explain something, that it becomes difficult to separate itself from such a theory, either because a theological doctrine itself can no longer be explained without it (which it can) or because a scientific theory has been superseded by a more coherent scientific theory (better able to explain reality) as is the nature of progress in science.There is a precedent for this in the Galileo controversy from the 1600s.

The communication to created nature of what we call the «supernatural» is not something extraneous, therefore, it is the communication of the supreme order of being, by which we mean sheer reality.

What is therefore necessary, according to Cobb, is a Christian natural theology: a coherent statement about the nature of reality that recognizes its interpretation of the facts to be decisively conditioned by the Christian tradition, yet remains content to rest its case upon purely philosophical criteria of truth.124 Cobb offers such a statement in his important book, A Christian Natural Theology.

The author believes that Whitehead's thought provides us with an unusual opportunity to examine our religious beliefs by giving us a new view of reality, and concludes that Whitehead offers not only productive insights into the understanding of the nature of God and man, but also strong arguments for both objective and subjective immortality.

The thought of the Western world for the past two hundred years has been dominated by a mechanistic view of the nature of reality.

It may be insight into the divine mysteries, the nature of Ultimate Reality, and of the laws governing the existence of the cosmos, of society, and of individual lives; or the gift of restoring into wholeness broken physical or spiritual health; or the ability to develop, by teaching and in other ways, the hidden possibilities in one's fellow men, and to give direction and purpose to their lives.