Sentences with phrase «nature of the activity as»

It is not the nature of this activity as gay that has been the problem, but rather the nature of it as sexual...

The health benefits of «water clubs» in care homes for the elderly, where residents gather together regularly to drink water, owe as least as much to the social nature of the activity as to the value of drinking water itself, an investigation by psychologists has shown.

By my signature below I acknowledge reading and agreeing to the foregoing «Workshop Policies,» and specifically agree to the following: I understand the overall purpose of the workshop and the nature of its activities as described in the «Workshop Policies.»

Not exact matches

Such risks, uncertainties and other factors include, without limitation: (1) the effect of economic conditions in the industries and markets in which United Technologies and Rockwell Collins operate in the U.S. and globally and any changes therein, including financial market conditions, fluctuations in commodity prices, interest rates and foreign currency exchange rates, levels of end market demand in construction and in both the commercial and defense segments of the aerospace industry, levels of air travel, financial condition of commercial airlines, the impact of weather conditions and natural disasters and the financial condition of our customers and suppliers; (2) challenges in the development, production, delivery, support, performance and realization of the anticipated benefits of advanced technologies and new products and services; (3) the scope, nature, impact or timing of acquisition and divestiture or restructuring activity, including the pending acquisition of Rockwell Collins, including among other things integration of acquired businesses into United Technologies» existing businesses and realization of synergies and opportunities for growth and innovation; (4) future timing and levels of indebtedness, including indebtedness expected to be incurred by United Technologies in connection with the pending Rockwell Collins acquisition, and capital spending and research and development spending, including in connection with the pending Rockwell Collins acquisition; (5) future availability of credit and factors that may affect such availability, including credit market conditions and our capital structure; (6) the timing and scope of future repurchases of United Technologies» common stock, which may be suspended at any time due to various factors, including market conditions and the level of other investing activities and uses of cash, including in connection with the proposed acquisition of Rockwell; (7) delays and disruption in delivery of materials and services from suppliers; (8) company and customer - directed cost reduction efforts and restructuring costs and savings and other consequences thereof; (9) new business and investment opportunities; (10) our ability to realize the intended benefits of organizational changes; (11) the anticipated benefits of diversification and balance of operations across product lines, regions and industries; (12) the outcome of legal proceedings, investigations and other contingencies; (13) pension plan assumptions and future contributions; (14) the impact of the negotiation of collective bargaining agreements and labor disputes; (15) the effect of changes in political conditions in the U.S. and other countries in which United Technologies and Rockwell Collins operate, including the effect of changes in U.S. trade policies or the U.K.'s pending withdrawal from the EU, on general market conditions, global trade policies and currency exchange rates in the near term and beyond; (16) the effect of changes in tax (including U.S. tax reform enacted on December 22, 2017, which is commonly referred to as the Tax Cuts and Jobs Act of 2017), environmental, regulatory (including among other things import / export) and other laws and regulations in the U.S. and other countries in which United Technologies and Rockwell Collins operate; (17) the ability of United Technologies and Rockwell Collins to receive the required regulatory approvals (and the risk that such approvals may result in the imposition of conditions that could adversely affect the combined company or the expected benefits of the merger) and to satisfy the other conditions to the closing of the pending acquisition on a timely basis or at all; (18) the occurrence of events that may give rise to a right of one or both of United Technologies or Rockwell Collins to terminate the merger agreement, including in circumstances that might require Rockwell Collins to pay a termination fee of $ 695 million to United Technologies or $ 50 million of expense reimbursement; (19) negative effects of the announcement or the completion of the merger on the market price of United Technologies» and / or Rockwell Collins» common stock and / or on their respective financial performance; (20) risks related to Rockwell Collins and United Technologies being restricted in their operation of their businesses while the merger agreement is in effect; (21) risks relating to the value of the United Technologies» shares to be issued in connection with the pending Rockwell acquisition, significant merger costs and / or unknown liabilities; (22) risks associated with third party contracts containing consent and / or other provisions that may be triggered by the Rockwell merger agreement; (23) risks associated with merger - related litigation or appraisal proceedings; and (24) the ability of United Technologies and Rockwell Collins, or the combined company, to retain and hire key personnel.

And as for the headline risks of Trump's unpredictable nature and, of course, the tweets, he had said he'd reduce the Twitter activity and act more presidential once in the Oval Office.

We typically focus on initiatives and activities that can have the greatest impact given the specific nature of our operations, such as our wind and solar farms to generate electricity and our frustration - free packaging initiatives, but we also have innumerable large and small initiatives underway at any point in time, as we seek to constantly invent across the company.

[4] Forty - two of these major rules were administrative or budgetary in nature, such as Medicare payment rates or hunting limits on migratory birds; twenty - five were «prescriptive» regulations that imposed burdens on private - sector activity.

As noted by the Auditor General, the netting of these revenues understates the «nature and size» of the Government's activities.

The March 12, 2015 issue of Nature magazine contains an essay — not an original thesis, rather a summation — by two English geographers entitled «Defining the Anthropocene,» the subject of which is whether (and starting when) human activity has so altered the global environment as to constitute a new geologic age: the Anthropocene Age, as successor to the 11,000 - year Holocene Epoch that is itself part of the larger 2.6 million year - old Quaternary Period (or Great Ice Age).

The emphasis has characteristically been on «a theology of the infinite» — an inquiry into the identity and existence of divine beings, divine activity in history and nature, the purpose and destiny of human life as these are revealed by a being called «God» to others called «persons.»

This co-operative activity does not make the action of God remote but rather as direct and immediate as communion between God and human nature can be.

Finally, there is recognized as the underlying metaphysical principle of the universe the ultimate activity, the sheer ongoingness of nature, which Whitehead now calls creativity.

As William Johnson suggests, «transcendence has little to do with the nature and attributes of God but has everything to do with the consequence of God's activity in history, that is, to introduce a transcendent dimension to human life.»

He said immediately after the above quotation that «Such a system of maximum value is achieved insofar as all intelligent, self - conscious, goal - seeking activities of men, and as much of the rest of nature as possible» are brought into it (RR 156).

Regarding the first: I do not care to defend here Hartshorne's psychicalism against the criticism that it commits the pathetic fallacy (or «fallacy of mislocation,» as Shalom contends) by attributing to nature human - like feelings, actions, etc. 3 But I do wish to argue that he is innocent of trying to move from (a human - like) nature («event - cells,» etc.) to human beings and characteristically human activities.

Based on the Western medieval theology that describe the activities within the Trinity, the missio Dei concept suggests that mission should be understood as being derived from the very nature of the Triune God, that is, in the sending of the Son by God the Father, and God the Father («and the Son») sending the Spirit, and the Triune God sending the Church into the world.

Consequently, though he does not include the activity of experience in unconscious nature, as does Whitehead, he does include the activity of unconscious nature in experience.

Thus, because God's prehension and harmonization of the world necessarily involves functions attributed to the primordial nature, we can not distinguish the activities of the two natures and treat them as separate agents in this respect.

Thus it conceives the world of nature as something derived from and dependent upon something logical prior to itself, a world of immaterial ideas; but this is not a mental world or a world of mental activities or of things depending on mental activity although it is an intelligible world or a world in which mind, when mind comes into existence, finds itself completely at home.

I once cite «Realism and Idealism,» the passage about objective idealism in which Collingwood clearly states his conception of the world of nature: «Thus it conceives the world of nature as something derived from and dependent upon something logical prior to itself, a world of immaterial ideas; but this is not a mental world or a world of mental activities or of things depending on mental activity although it is an intelligible world or a world in which mind, when mind comes into existence, finds itself completely at home.

The divine nature, like the divine activity, must then be grasped as nothing other than the «pure unbounded Love» which in Jesus was vividly manifested, as he has been responded to and as through him a vivid and decisive enabling of human life has been made possible.

As far as the former is concerned we find a considerable amount of variableness in the nature, intensity, and color of the unifying, basic religious experience, shades or differences in theoretical (belief, myth, doctrine) and practical (worship, activities) expressioAs far as the former is concerned we find a considerable amount of variableness in the nature, intensity, and color of the unifying, basic religious experience, shades or differences in theoretical (belief, myth, doctrine) and practical (worship, activities) expressioas the former is concerned we find a considerable amount of variableness in the nature, intensity, and color of the unifying, basic religious experience, shades or differences in theoretical (belief, myth, doctrine) and practical (worship, activities) expression.

Suffice it to say that it reached its culmination, so far as scriptural witness is concerned, in the affirmation that in Christ the Word (the self - expressive creative Activity which is divine in nature) «became flesh and dwelt among us,» while in formal theological statement the climax was the declaration that in him there is a genuine union of divine Activity («true God») and human activity like our own («true human being&Activity which is divine in nature) «became flesh and dwelt among us,» while in formal theological statement the climax was the declaration that in him there is a genuine union of divine Activity («true God») and human activity like our own («true human being&Activity («true God») and human activity like our own («true human being&activity like our own («true human being»).

The parables in Mark 4, based as they are in the context of agriculture, make use of several images derived from nature and the divine activity in the process of nature, to speak of the concept of the Kingdom of God.

They thus came naturally to him to be used as metaphors in his parables proclaiming the Kingdom of God, to an audience predominantly consisting of peasants and others who belonged to the deprived and alienated social groups.40 The images from nature, therefore, become meaningful to an audience who were in constant relationship with nature in their daily activities on the farm, with its experience of pathos and joy.

«44 Yet over against human activity, the role of nature stands out as the focus of the agricultural parables of Jesus.

As a means of communicating divine activity, Nature has its own value.

Its two revolutions — its anthropological individualism and the voluntarist conception of choice, and its insistence on the human separation from and opposition to nature — created its distinctive and new understanding of liberty as the most extensive possible expansion of the human sphere of autonomous activity in the service of the fulfillment of the self.

Thus the two «natures» of Jesus Christ are affirmed, whilst Jesus remains — as logic insists — the one subject of his own decisions: Jesus the subject, yet God objectively present in such high degree that Jesus» decisions and actions supremely reveal, through the self of the historical Jesus, the «Self - Expressive Activity of God.»

The Stoics spoke of certain ways of behavior as being «natural» because they believed these activities were consistent with the nature of things.

I refer to ideas such as honor, appreciation of nature (we are supposed to be good stewards), and non-mandatory activities.

And this higher and liberating orientation by grace of man's transcendence as spirit, changing as it does in good Thomistic doctrine the very horizon of spiritual activity (the «formal object»), constitutes by the nature of the case a «revelation», even if it presents no new conceptual object to the mind, and therefore, if accepted, is faith.

And even though for Whitehead human social interrelationships are primarily instinctive (owing to the «sympathetic» nature of human experience), nonetheless it requires the repetitive occurrence of inherited social activity to establish a social order stable enough to secure the continued social interaction of individuals, and therein the endurance of society as a whole.

It is more accurate, then, to speak rather of the sublimation of God and the elevation of nature as an expression of the divine power and activity.

Although the congregation knits itself together by inspired strands such as liturgies, musical programs, and water systems, each by the activity of the same congregation also corrupts its nature and threatens the congregation's own life together.

For as God is love, so that the affirmation of His love is no afterthought or addendum to a series of propositions about His omnipotence, omniscience, omnipresence, transcendence, etc.; in similar manner in respect to human nature and activity, to human becoming, to human existence as such, love is no addendum, no afterthought, no extra, but the central reality itself.

For since its intrinsic negativity is posited by the transcendent cause, God, and so belongs to its essence, all its activity is necessarily and from the start comprised within the bounds fixed by God as the limits of its nature, and always unfolds on the basis of that negativity.

Correspondingly, active change and becoming of finite things (at least in certain particular but quite normal and natural forms) will appear not only as the active asymptotic approach to what is higher than themselves through active self - fulfillment of their own natures, but also as an active transcending of their own natures, whereby an existent itself by its own activity (which itself implies that of God) actively moves beyond and above itself.

His account nevertheless emphasizes pre-planned natures and purposes as well as the intimate presence and activity of God in all things — as must any adequate account.

But this fact remained suspended in a void, and without precise significance, while Man and his activities appeared to be isolated and as it were unattached in the bosom of Nature.

And, just as we have accepted the importance of monitoring and reporting on the impact of certain policies and activities on the balance of nature, we should try to do the same for endangered or fragile social environments.

Jesus could have been blaspheming, his exorcisms could be collusion with evil forces, and what his opponents, no doubt, regarded as the indiscriminate nature of both the forgiveness (including tax collectors and sinners) and the healings (Samaritan leper) could be an argument against these aspects of his ministry, but for faith both are a manifestation of the kingly activity of God.

But sure, the relevant issues are more in regard to effectivity, such as that two machines with drivers can harvest a field quicker than a dozen or so men, and while a life without any work can be boring and / or decadent very quickly (and similarly such with no physical activity whatsoever), an overall system e.g. where productivity and numbers are «alpha and omega» seems to be very out of touch not only with nature.

The adverbial mode of perception must be understood as a response, a response that has some identity or correspondence with the patterned processes playing upon the organism but that, at the same time, is not unambiguously reproductive of these energetic activities.5 Even though some originative activity may occur at this primitive level of physiological responsiveness, it is holistic in nature.

But insofar as the prehension is directed to its own aim by the newly arising entity, it corresponds to those processes that Aristotle called «natural,» in which «nature» acts as both source and aim of its own activity.

Hall thus joins a number of other thinkers in seeing in the Genesis myth a primordial source of the characteristic Western attitude toward nature, an attitude which stresses power, control, domination.1 This attitude, in turn, is seen as essentially determinative of our view of technological activity, and indeed of the entire Western notion of action.

He gives the impression that society has become so abstract that even events and activities that we take as quite «normal» are simply another form of the illusory nature of our culture.

These insights imply that we can not treat nature just as an object of human activity.

[xv] Any revealing activity in modern technology is seen as a challenging or provoking of nature into action.

Yet, given the logical problems connected with the notion of a finite actual entity somehow prehending the objective integration of the primordial and consequent natures within God (as indicated above), it makes sense to think of God's influence on the concrescing actual occasion simply in terms of divine feelings vis - à - vis objective possibilities already present in the world as a common field of activity for God and all finite actual occasions.