Sentences with phrase «necessary reality of»

Terminations are a difficult but sometimes necessary reality of doing business.

Their important to sorting out complex matters, though, is another necessary reality of personal injury litigation.

Not exact matches

This concept of creating something that few others see — and the reality distortion field necessary to recruit the team to build it — is at the heart of what these founders do.

While it's more likely a team like this will have the experience necessary to expand your company, the reality of the situation is that this project isn't their baby.

Some longtime virtual currency investors have said that a major price pullback was necessary after the hype had gotten so far ahead of the reality.

Recode is reporting that Benchmark plans to sell some of its shares, which isn't surprising: the governance reforms the firm won in recent months are tied to the Softbank deal going through, and Benchmark is best placed to ensure Softbank acquires the necessary 13.4 % share of the company to make the deal a reality.

This was where the venture capitalists» unique skill - set came into play: they identified the startups worthy of funding through little more than a PowerPoint and a person, and brought to bear the level of upfront capital necessary to make that startup a reality.

SEED is an important first step to ensuring that all of our families and young people have the resources to be resilient given the realities of a new economy, and to develop the skills necessary to be lifelong learners and critical thinkers.

This won't just happen, cultural change & a system of engagement are necessary to make it a reality.

For me, it's about seeing that somehow it's radically ok, necessary in fact, to fall short — and to not allow this reality to rob me of my hope and love; and to get on with using the gifts I've got.

And while this type of reporting is absolutely necessary to protect survivor dignity, the reality is that it is harder to emotionally connect with the faces and names we have to protect through discretion.

Nor does it help much to give an accounting of one's debt to particular thinkers, since such an attention to one's relation to other minds in the intellectual community, whose life is continuous in time and beyond discrete place through the mystery of sign itself, violates the reality necessary to that community.

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.

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.

In any case, in the following paragraphs I will first analyze Whitehead's remarks in Process and Reality on societies as the necessary environment for the ongoing emergence of actual occasions and then show how this analysis throws unexpected light on Whitehead's further explanation of the hierarchy of societies within the current world order, in particular, the difference between inorganic and organic societies, and, among organic societies, those with a «soul» or «living person» and those without such a central organ of control.

«No one can deny that our social and economic reality is terribly unjust and unbalanced, that change in our vitiated structures is mandatory, and that it is necessary first of all to change the mentality of our fellow citizens.»

What our present situation suggests to Berger is not the demise of the religious but a necessary approach or methodology for theological reflection: «The theological decision will have to be that, «in, with and under» the immense array of human projections, there are indicators of a reality that is truly «other» and that the religious imagination of man ultimately reflects.»

With persons not able to make the decision for themselves — e.g., very small children and mentally ill persons who are out of touch with reality — it may be necessary for others to choose the directions of change without their consent.

For him it was better to have a minimum of realities that ennoble the nature of a thing than to multiply realities when they are not necessary and do not ennoble nature — or as we might say today «keep it simple» and elegant!

He (recognized that «the primordial order as defended by Whitehead is necessary if every structure that might ever become relevant is to have some kind of reality prior to that creation of a world to which it would be relevant» (SHO 189).

Nevertheless, while contingent for him, establish what are for us necessary truths of reality since anthropological limitations of all our understanding may prevent conceiving of other universes which are actually possible for God as Creator.

In my experience at least Hartshorne's a priori claims, far from impoverishing experience, actually enhance it by leading to a structure of understanding which gives due weight to both the abstract and the concrete, both the necessary and the contingent, both the unchanging and the changing aspects of reality.

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.

It is only by inserting a contingent statement — given the reality of oppression — that an unrestrictive theological statement — say, for example, that God is the subject of all change — can come to entail what I wish to call a «restrictive yet necessary statement» — that God is the God of the oppressed.

Strictly speaking, that God is the God of the oppressed is not «necessary» in the sense in which metaphysical necessity is opposed to contingency; however, given the reality of oppression, that God be G - of - O is not a factual contingency in the sense that God could fail to be the G - of - O.

Also, exactly why is it necessary for those who do believe in God (and Jesus) to deny the reality of the existing cosmos and to insist that what is said in Genesis is historically accurate?

Nevertheless, we need to give fresh attention to this way of composing reality, for a new formulation of it is necessary if we are to be open to the new.

For them, the reality of human life of Jesus is necessary for the complete work of redemption.

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.

Only through becoming as creation of new presents, i.e., new items in a partly new total past which is adequately preserved for all the future, in God, can there be the mixture of contingency and conditional necessity (necessary conditions but no fully necessary consequences) which is reality.

The teaching regarding a hierarchy in male and female relationships is only one aspect of a larger and necessary ordering of all reality that extends into the Godhead itself © # Christ's obedience and submission to the Father and the Holy Spirit's subordination to the Son).

I have been compelled, in short, to recognize that for theology two foundations are equally necessary: specific revelations of reality both divine and non-divine, and the principle of relevance or coherence which is basic to all rational living.

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.

Because theology does not adequately feed our imagination, and because our language is inadequate for encompassing the whole of spiritual reality, it is still helpful and perhaps necessary to use imagery as well as concepts to get across our understanding of God.

It does not lead to revolutionary action but to doing «what is necessary at the given place and with a due consideration of reality.»

Writing Searching for Sunday forced me to consider that perhaps real maturity is exhibited not in thinking myself above other Christians and organized religion, but in humbly recognizing the reality that I can't escape my own cultural situatedness and life experiences, nor do I want to escape the good gift of my (dysfunctional, beautiful, necessary) global faith community.

HRC President Joe Solmonese said in a statement, «The DC Council and Mayor courageously made marriage equality a reality last year, and the courts have since upheld the rights of DC residents to govern ourselves and take the necessary steps to eliminate discrimination in our community.»

In Process and Reality the categoreal obligations perform the function of axioms expressing the necessary conditions for which actual occasions must obtain in order to achieve a fully determinate end as a unit of feeling.

And, following the Whiteheadian notion that our metaphysics should be descriptive of what is found in practice, I think it is necessary to have consistency between a pluralistic metaphysics and a pluralistic view of social reality.

To avoid facing up to this reality we argue that these conditions are exceptional, temporary, the result of personal inadequacy, necessary for national security or simply a reflection of «human nature» — the prime excuse for escaping responsibility and avoiding action.

Historic symbols and careful delineations of the nature of ultimate reality are both needed as necessary correctives one to the other.

Such things as time, history and particularity are so necessary to identifying God — the God of Israel who is the one true God — that a systematic disregard of this temporal particularity on behalf of a supraparticular ultimate reality that only some call «God» would be impossible.

Eleven years later in Theology and Reality (1955), I sought to apply its concepts to certain other areas of theology; and in the following year, publishing lectures originally given to parish clergy conferences on Rethinking the Christian Message (1956), I urged the use of these ideas in the necessary and thorough re-working of the popular presentation of basic Christian themes.

Hans von Campenhausen also agrees that «this expression may simply be used to underline the reality and apparent finality of the death itself, and say nothing beyond this».21 We may take the reference to the burial in this early formula to mean simply that there was no doubt about the death of Jesus, a necessary fact to establish if the wonder of the resurrection was to be fully appreciated.

Perhaps it is necessary to rid ourselves of the false theological ideas we tend to accumulate about God through our experiences over time and blind us to the Immanent Divine Reality.

Process and Reality: An Essay in Cosmology, published in 1929, is his version of the ideal of a»... necessary system of general ideas in terms of which every element of our experience can be interpreted.»

And this means, if we are not to regard the world as having become suddenly meaningless and contradictory, that we are entitled to attribute the value of experimental and physical reality to everything, within us and around us, which shows itself to be a necessary condition for the preservation and heightening in Man of his powers of invention and purposive thinking.

If proclamation of the revealed Word of God is necessary in order to identify the ground of acceptance, why should it not therefore become imperative that the therapist always be a preacher, an overt proclaimer of the self - disclosure of the accepting reality?

It lies in the reality that God is Uncreated, utterly Necessary, Infinite and pure Act of Being.

Either God has no knowledge of time, as Aristotle thought, or it is necessary subtly to deny the ultimate reality.