Sentences with phrase «nature of reality in»

The technology is a gentle reminder of how limited human senses are at interpreting the characteristics of the nature of reality in the Universe.

The ability of human genius to ponder the nature of reality in its simplicity and its majesty is what these great minds have strived to make known to humanity.

If the «will of God» is understood as a symbolic way of saying «the way things are» (the nature of reality in an orderly, cause - and - effect universe), the profound significance of this step becomes clear.

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.

Also, attention to the experience of women has brought to light much about the past and present and the nature of reality in general that could have been learned only in this way.

Not exact matches

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.

really THINK about those words... let them sink in... all the laws of nature literally at your command... you can twist realities, time, space and matter to be anything....

Einstein, Heisenberg and Dirac proved that the nature of reality is, in many cases, illogical, and non-intuitive, thus the ONLY thing that can be relied upon is EVIDENCE.

In sharp contrast to some religious proponents of «deep ecology» who betray a monistic passion to subsume all of reality into a conceptual tapioca pudding of undifferentiated Oneness, we know that neither we nor nature is God.

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.

(Romans 8:22,23) The bloody horror of nature's ways, the destruction and tragedy, the manifest injustices and problems of theodicy — all these must be given full scope in any adequate Christian reflection on the world reality in which we are situated.

In order to be honest with one's self, a person would have to be able to accurately determine the exact nature of reality, which to date I don't think any of us our capable of that task.

This joint proclamation of certain truths about the nature of the human person and human community as created historical realities can not be accomplished, however, in a didactic way.

Fairy tales without consequence also lose the potential for metaphor — in interpretation, werewolves» involuntary transformations could symbolize countless human realities, from mental and physical illness to fear of our own sinful natures.

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

Yes — and I think there is something in our human nature that is about survival that while a good and necessary thing to have can when mixed with none of us being perfect lead us to perceptions and magical thinking which may or may not be in touch with reality.

This may seem a hard saying, since in the final chapter of Process and Reality he terms the action of the consequent nature «judgment,» «tenderness,» and «patience,» and that of the superjective nature «love» (PR 525, 532).

Indeed, this Enlightenment view of nature and human nature is foundational for the industrial west (and now for everything from the global economy to the sexual revolution), in which the over-riding objective is, in the words of C. S. Lewis, «to subdue reality to the wishes of [human beings].»

This will be more evident below when I analyze Whitehead's remarks on the nature and function of societies in Process and Reality.

On the other hand, political theologians are sometimes prone to the opposite danger, so historicizing their conceptualization of reality that nature comes to be treated, as it generally was in 19th century continental Protestant thought and on into the 20th century, as a mere stage for history.

The black community in America has confronted the reality of the historical situation as immutable, impenetrable, but this experience has not produced passivity; it has, rather, found expression as forms of the involuntary and transformative nature of the religious consciousness.

But his less - known work, a trilogy of science fiction novels, contains some of his most profound, thrilling and decidedly adult notions of the universe we live in, the reality - shifting nature of grace and the Creator who rules over it all.

Both sides in the dispute over the reality of an educational canon argue in just this way, presupposing the truth of their predetermined views concerning the nature of reality and hence of how best to learn about it.

Part of the reason I wrote the book was so in the culture, we could have a conversation about this, a substantive, civil, sober conversation on the meaning of life and the nature of 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.

In this way the planting of a seed in brahman is not unrelated to the spinning out of reality from nature (prakritiIn this way the planting of a seed in brahman is not unrelated to the spinning out of reality from nature (prakritiin brahman is not unrelated to the spinning out of reality from nature (prakriti).

The distinction between the two natures of God does not depend upon any of the intricacies of Whitehead's metaphysics as developed in Process and Reality and may well antedate it.

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.

This not only helps to explain religion's primordial, irrepressible, widespread, and seemingly inextinguishable character in the human experience, it also suggests that the skeptical Enlightenment, secular humanist, and New Atheist visions for a totally secular human world are simply not realistic — they are cutting against a very strong grain in the nature of reality's structure and so will fail to achieve their purpose.

Or, as the French Neo-Thomist Jacques Maritain put it nearly a decade later, «There is nothing more illusory than to pose the problem of the person and the common good in terms of opposition,» for in reality, it is «in the nature of things that man, as part of society, should be ordained to the common good.»

But Catholic thinking rejects the genetic fallacy applied to the natural world and contains instead a holistic understanding of reality based on all the faculties of reason and all the causes evident in nature» including the «vertical» causation of formality and finality.

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.

He not only possesses in his own nature the organic and intelligible realities, but also shares in the particular perfections of each of these different dimensions of being.

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.

Now in the closing pages of Process and Reality, Whitehead returns to this theme of what he now calls the consequent nature of God.

Sigurd Daecke finds anthropocentrism to be deeply embedded in Protestant theologies of creation reaching back to Luther («I believe that God has created me») and Calvin (nature is the stage for salvation history) and finding a twentieth - century home in the humanistic individualism of Bultmann as well as the Christocentrism of Barth («the reality of creation is known in Jesus Christ»)(see Daecke).

«My point is that any summary conclusion jumping from our conviction of the existence of such an order of nature to the easy assumption that there is an ultimate reality which, in some unexplained way, is to be appealed to for the removal of the perplexity, constitutes the great refusal of rationality to assert its rights.»

I found in him one who did dispute the nature of reality with modernity in rich detail and with powerful analysis.

In fact, theologians who write about ecological concerns are united in their opinion that a holistic view of reality is basic to a responsible relation between humans and naturIn fact, theologians who write about ecological concerns are united in their opinion that a holistic view of reality is basic to a responsible relation between humans and naturin their opinion that a holistic view of reality is basic to a responsible relation between humans and nature.

Theologians of nature, who take the evolutionary reality of the world seriously, also find it attractive as a noninterventionist way of speaking of God's agency in history and nature.

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.

Second, a consistent acceptance of process generalizations about how things go in the world can provide the material for the radical reconception, of what can be affirmed about that reality greater than humankind or nature — about God, to use the traditional word for that reality.

Finally, the Christian hope in the Kingdom of God or the New Jerusalem is a hope in such a «nothingness,» for it is a hope that contradicts the inherent nature of reality.

I believe that in its broadest and most general meaning love is central to all reality and order, and that it is grounded in the very nature of reality.

How much the CES actually cares about «the most profound metaphysical questions concerning human existence and the nature of reality» within any recognisably Catholic perspective is, however, to put it as mildly as possible, perhaps in some doubt.

However, beyond this level of conviction, life in a community also produces a primary perspective, a basic way of understanding the nature of things, a fundamental vision of reality.

Only in rational observation of reality, observation that others through their own senses can replicate, can reliable indication of the nature of the world be found.

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.

«In RE pupils have the opportunity to engage not only with the most profound metaphysical questions concerning human existence and the nature of reality, but also with the most pressing ethical problems of our day.