Sentences with phrase «necessary existence in»

I am not claiming for God either eminent reality or necessary existence in contrast to contingent existence.

Not exact matches

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I'm not saying that our existence isn't already strange enough, that God couldn't exist, I just think it's offense to not allow people to mourn because we have to be conditioned into saying that senseless deaths are the necessary catalyst, to bring communities together in the praise of God.

That is, we may at last come to some accommodation in our necessary journeying, our wayfaring in time and space, in relation to the present realities of explicit time and place that are always conditions to our actual existence as persons.

Hebrew thought developed this idea rather than immortality, first, because the Hebrews had a vivid sense of the goodness of material bodily existence; and second, because they understood the necessary unity of the person not as a soul - in - body but as a whole living, feeling, thinking personality.

If the work of creation is seen as an evolutionary process, then existence of matter is the necessary precondition for the appearance, on earth, of spirit: elsewhere Pere Teilhard de Chardin speaks of matter in more exact language as the «matrix of spirit»: that in which life emerges and is supported, not the active principle from which it takes its rise.

There is then no contradiction in supposing that a being whose existence is necessary may nevertheless alter in some respects in the mode of that existence.

However, what is absent is a metaphysics that can enter into non-poetic dialogue with physics, in other words a common ground of rational thought in which the existence of God is not primarily part of some theological aesthetics, but is seen to provide a necessary context to the very dynamic of science itself.

And, he explicitly argues that this «traditional conservatism,» which is by the way, not an ideology, has the potential to address the age - old problems related to political science, while implicitly suggesting the possibility of recapturing man's tensional existence in the Platonic Metaxy, thereby restoring the order necessary to illuminate the divine - human encounter.

With Polanyi I shall argue that the sequence of base pairs in DNA is in fact extraneous to the chemistry underlying the life process.12 Chemical activity is of course a necessary condition for the emergence and existence of life; But it is not a sufficient condition.

God's passivity in terms of his abstract existence is absolute and necessary, for nothing occurs which does not occur in his experience also; in terms of his concrete actuality his passivity is contingent and relative for it depends on what actually occurs to be experienced.

God is the actuality whose existence is in fact necessary.

Although the proper attribution of necessary existence to God does not show that God exists (unless we are prepared to allow that reality must have some significant correspondence to what is presupposed in our attempt to find ultimate meaning in reality — an assumption which, as I have suggested, may not be easy to justify but is probably impossible to avoid in such metaphysical thought), it does show that God is either the ground of and compatible with all that is and all that is actually possible or is totally alien to all reality.

But it does indicate a spirit in which we should accept inwardly the necessary uncertainties of existence, and it provides an incentive by which we can change society in the direction of greater security for all men.

The combination of communal and adumbrative subjective forms in transmuted physical feelings provides the foundation of the religious feeling of «the value of the objective world which is a community derivative from the interrelations of its component individuals, and also necessary for the existence of each of these individuals» (JIM 59).

In fact, the body was seen as a liability to the soul, no matter how useful or necessary it might be for existence in this lifIn fact, the body was seen as a liability to the soul, no matter how useful or necessary it might be for existence in this lifin this life.

If this implies that God has always «had a world» in which there is divine activity, that does not mean that the creation is «necessary» to God, as if the divine existence could not be conceived as transcendent over and unexhausted by what goes on in that created order.

To compare the several structures of existence with each other, it is necessary to employ terms foreign to the self - understanding of some of them and even to use terms employed by them in ways not identical with their own usage.

Hence, they are dealt with only to that degree which is necessary for the understanding of the rise of normal Christian existence; and in the explicit treatment of structures of existence at the end of the chapter, only that structure of existence in which Christians generally have shared is considered.

This contrasts with philosophies that, justifying the existence of evil in God's creation, would posit it as necessary for the machinery of the world — in other words, with all forms of theodicy that merely explain evil away.

What is necessary is a philosophical analysis of nature in which the very existence of equational fields of force in the material universe is linked to a metaphysical view of what an object is and how it is related to other objects.

In this regard, we shall proceed now to explicate Hartshorne's arguments for the necessary existence of some universe and to show why the arguments are not successful.

Since such a view can not possibly be defended on the classical view (which holds that God is in all ways absolute and has no relative states), Hartshorne is actually maintaining that the case for God's necessary existence is made by holding that God is in some ways contingent!

Although God as an individual is as contingent in actuality, or with respect to the events embodying the divine individuality, as any individual must be, the existence of God as the one universal, all - inclusive individual is categorially different from that of all other particular, partly exclusive individuals in being necessary (245 - 60).

misses the whole reason classical philosophers thought his existence necessary in the first place.

In any event, The Mystery of Existence is not about the clash between classical and modern / personal forms of theism («theistic personalism»), a distinction that is anyway not directly on point in explicating Nothing (our limited mission again), since in either case, classical or modern / personal, God can be in some sense necessarIn any event, The Mystery of Existence is not about the clash between classical and modern / personal forms of theism («theistic personalism»), a distinction that is anyway not directly on point in explicating Nothing (our limited mission again), since in either case, classical or modern / personal, God can be in some sense necessarin explicating Nothing (our limited mission again), since in either case, classical or modern / personal, God can be in some sense necessarin either case, classical or modern / personal, God can be in some sense necessarin some sense necessary.

It deserves emphasis that Hartshorne's understanding of God's necessary existence means that this divine existence does not make any empirical difference whatever in the world.

A typical Hartshornian restatement of Anselm's argument in the language of modern modal logic runs about like this: Since God is by definition not conceivably surpassable, and since a being whose existence is necessary surpasses one whose existence is merely contingent, therefore, God's existence must be necessary existence.

This intellectual concept of faith, in which belief in God is part of a world view, a general theoretical conviction of the existence of God, arose in missionary preaching, in which it was necessary to proclaim in contrast to polytheism the belief in one God.

Hartshomne hails as Anselm's great discovery the ideas that God's mode of being is utterly unique in his perfection or unsurpassability and that contingent existence is inferior to necessary existence.72

He reasons that, as the universal and necessary principle of all existence, God must be present as a datum in every experience whatever, regardless of whether or not the experiencing subject is fully conscious of this presence.

The necessary existence of God may be readily understood as a self - evident truth in Hartshornian metaphysics.

Although I originally saw similarities in how I believed in the existence of God and the existence of you despite lack of tangible evidence, I don't know that consistency is necessary in how I assess whether you exist and whether God exists.

Thus it was indeed Whitehead's «particular contribution» through his reformed subjectivist principle to make freedom and self - determination a necessary characteristic of all actualities, «from God to the «most trivial puff of existence in empty space (TVF 41, 24; cf. also PR 18 / 28).

«Although such [explicit] revelation can not be necessary to the constitution of human existence, it can very well be necessary to the objectification of existence, in the sense of its full and adequate understanding at the level of explicit thought and speech.»

Necessary for human existence, it is also an activity in which we struggle to find meaning and....

Shame is a universal human phenomenon, and in a certain sense it is a necessary response to the facts of social existence.

Belief in God may not be necessary in order for people to be highly moral beings, but the real question is: Can you rationally justify your unconditional adherence to timeless values without implicitly invoking the existence of God?

I believe that it is necessary for us to recover a certain salutary humility before we can discern pattern and purpose in our present stage of human existence.

Hence it is not only possible but necessary that we affirm «that authentic existence can be realized apart from faith in Jesus Christ or in the Christian proclamation» (CWM 144).

In other words, ultimate reality includes everything necessary in our experience or self - understanding, as distinct from all the other things that we experience or understand that are merely contingent relative to our own existence simply as sucIn other words, ultimate reality includes everything necessary in our experience or self - understanding, as distinct from all the other things that we experience or understand that are merely contingent relative to our own existence simply as sucin our experience or self - understanding, as distinct from all the other things that we experience or understand that are merely contingent relative to our own existence simply as such.

As necessary as its analysis of the self as existence still seems to me to be to any anthropological reflection, the value of this analysis as well as its limitations are more likely to be justly appreciated when it is viewed together with the other post-Hegelian philosophies of human activity that Richard J. Bernstein has so ably discussed in his book, Praxis and Action.

Politically the first sort of irresponsibility is manifest in the claim of nations to sovereignty, that is, to their claim to be under obligation to no power beyond themselves or to be justified in doing anything that seems necessary to preserve national existence.

Thus even though faith as such lies beyond the sphere of action in the sphere of existence or self - understanding, it is nevertheless inseparable from action, and its necessary implications for action are properly moral.

If possibility and actuality could be united to become necessity, they would become an absolutely different essence, which is not a kind of change; and in becoming necessity or the necessary, they would become that which alone of all things excludes coming into existence, which is just as impossible as it is self - contradictory.

... To tell deliberate lies while genuinely believing in them, to forget any fact that has become inconvenient, and then, when it becomes necessary again, to draw it back from oblivion for just so long as it is needed, to deny the existence of objective reality and all the while to take account of the reality which one deniesâ $» all this is indispensably necessary.

So far I have referred to the role of subjective aim as necessary to the constitution of the entity as it is in itself and, secondly, as being an aspect of the subjective side of existence, be it of an electron or a man.

Moreover, because «necessary existence» is one of these positive properties, God must exist in all possible worlds.

(Dean Koons has suggested a possible if problematic repair of Gödel's proof in which only the cosmos itself is considered to have necessary existence.)

The very intelligibility to us of scientific «law» and causality implications concerning spiritual mind which, in the Faith theology, implies the necessary existence of a supreme spiritual being.