Sentences with phrase «not as abstractions»

He'd noted that I'd brought a copy of The Guinness Book of Records to class one day, and that I had a fascination for numbers when they related to something real that was interesting to me, not as abstractions.

Jesus» hearers would have understood «world» as meaning the world as a collection of particular places now made sacred, not as an abstraction.

Not exact matches

The Frenchman's lessons, as summarized by Poulos, are sometimes woolly — the difference between «performing our autonomy» (bad) and «experiencing our freedom» (good) is not intuitively clear to me — but nevertheless are provocative in the way that abstractions can be.

Very well, but, as such a factor, can not the abstraction differ from its host and yet not be nothing?

He starts, not with the purely concrete, for which abstractions are to be found, but with such more or less suitable abstractions as are already available, and seeks to improve them, having in mind experiences of the concrete.

Such abstraction Whitehead terms «abstraction from possibility,» as opposed to «abstraction from actuality,» with which he says it should not be confused (SMW 170).

As the full meaning of this sacrifice or self - negation dawns in consciousness, the factuality and historicity of Jesus» particular «self - existence» is negated as that existence now becomes universal self - consciousness: «The death of the mediator is death not merely of his natural aspect, of his particular self - existence: what dies is not merely the outer casement, which, being stripped of essential being, is eo ipso dead, but also the abstraction of the divine Being.&raquAs the full meaning of this sacrifice or self - negation dawns in consciousness, the factuality and historicity of Jesus» particular «self - existence» is negated as that existence now becomes universal self - consciousness: «The death of the mediator is death not merely of his natural aspect, of his particular self - existence: what dies is not merely the outer casement, which, being stripped of essential being, is eo ipso dead, but also the abstraction of the divine Being.&raquas that existence now becomes universal self - consciousness: «The death of the mediator is death not merely of his natural aspect, of his particular self - existence: what dies is not merely the outer casement, which, being stripped of essential being, is eo ipso dead, but also the abstraction of the divine Being.»

This is in a way the experience of the shepherds of the field, who are terrified at the realization that God is real, and his actions will not only change the course of history (as an abstraction), but their history.

The notion of an empirical fact, however, as pointing to the present alone, is an abstraction, existing only in the mind or to common sense, for all things in time can not be thought of apart from their futures.

Useful as it may be to abstract types of things from the welter of everyday experience, we must not commit what Whitehead called the «fallacy of misplaced concreteness» whereby these abstractions are treated as if they were the actual realities under consideration.

If so, religion must be a large experience in which we grow in knowledge as we grow in humility and courage, in which we deal with life and not abstractions, and with God as the environment in which we live and move and have our being and not as an ecclesiastical formula....

I am not talking about the corny jokes or funny introductions many preachers use as a lead - in for 30 minutes of platitudes and abstractions, but honest truth from a person who believes what they are saying and has seen how it plays out in everyday life.

Insisting upon clarity in the definition of The Given and the datum self is not the same as insisting upon clarity in the given phenomena of experience, and Brightman is again charging Hartshorne with mistaking abstractions (definitions) for concrete realities — of misplaced concreteness.

So long as there are those who identify God with some one - sided abstraction like infinity; absoluteness, or worst of all omnipotence (not even a self - consistent abstraction), we shall need the help both of more balanced theists and of nontheists to counteract these more subtle and intellectual forms of idolatry.

I do not argue that the reflexes of abstraction and generalization have no function at all, but we need to be more honest about their derivative quality and about the normalness of narrative or hortatory genres as good theology.

This will, Solzhenitsyn argues, can not find happiness in serving any abstraction, even one so grandiose as heaven on earth.

As Isaac Berkson wrote over 50 years ago, «The ethnic group is not a system of ideas but a nationality, a community of persons; it is a living reality related, indeed, to thought, but still flesh and blood and desire and no mere pale abstraction.

Thus, extensive abstraction for Bergson (although Bergson did not call it this), as for Whitehead, is an effort to describe how consciousness is concretely in the physical world and is taking account of it in its «route.»

But in vain he struggles thus; the difficulty he stumbled against demands a breach with immediacy as a whole, and for that he has not sufficient self - reflection or ethical reflection; he has no consciousness of a self which is gained by the infinite abstraction from everything outward, this naked, abstract self (in contrast to the clothed self of immediacy) which is the first form of the infinite self and the forward impulse in the whole process whereby a self infinitely accepts its actual self with all its difficulties and advantages.

On the other hand, if these lesser individuals do not preserve all of their pasts but really feel in terms of selected abstractions, and if God feels the world in a like manner (as he would have to in order to be consistent with our first principles), then he will not save all values.

In the theory we are offering, since knowledge is by intuition and perception, not by abstraction of only part of the singular real, this ultimate universalism of the nature as sort or species, is said to be a singular real and also a concept defined within a distinct limit of formal variability, both as real, and also as concept.

He introduced the song not with abstractions about culture or politics but instead as «a song I wrote for my father.»

But this criticism does not really apply to Hartshorne in that in his virtue ethics he is not so much concerned with agents as with the principles that (albeit at a high level of abstraction) guide one in determining which actions are logically possible and which, when chosen by some agent or other, are consistent with what must be the case in metaphysics.

Those who bewail the abstractions of theology teachers will be surprised to know of these churchly concerns in systematics classes, as will the Atlantic readers who were recently led to believe that «the hands that shape the souls» of the next generation of pastors do not hold hymnals.

Thus we hold that creative synthesis, as such, is then not subject to localization, and thus without contradicting the current laws of physics God is free to participate in the creative process across the entire universe, because God's contact with the world is not mediated by scientific abstraction and is therefore not subject to the restrictions of a local, postprojective theory.

It is correct that we can not experience as ours wholly unthinking, unmediated physical feelings; it is only by abstraction that we can talk about the mere feeling aspect.

However, like emotions, these forms as higher abstractions do not have mass.

Of course, as an abstraction it can not be effective.

They can not be known otherwise except as pale abstractions and therefore not as persons at all.

As Lincoln showed, the person who tested that claim severely, with the force of principle, did not fall into abstraction.

In most discussions it is not life in the sense that you and I know or live it, but some abstraction as remote from Smith and Jones as the doctors» technological abstractions.

Insofar as this reflexivity itself does not represent the mere abstraction of a cognitive concept, with which the object of reflection would contrast as true reality even though reflexivity stands in a timeless relationship to it, both coming - to - be [das Entstehen] and perishing [das Vergehen] would alike vanish from the object of reflexivity.

From this analysis emerged Whitehead's own interpretation of philosophy, whose job, as he saw it, was not to continue to carry further the discrimination made by our consciousness, but rather, conversely, Whitehead required that philosophy connects the later abstractions of consciousness with the original totality of experience (PR 14f.

In his early research into the child's world - view, Piaget showed that the thing - concept, as Whitehead criticized it, actually appears rather late in a child's development and represents an abstraction from earlier and more concrete perceptions (RME) Not until around ten years of age does the child come to see «things» in reality in the way the adult sees «things» in reality and uses the thing - concept consciously, that is argumentatively.

What is happening in one part of a field can not be understood in abstraction from the field as a whole.

But as the psychicalist uses the words, mind, or the psychical, is an infinite variable, coextensive in range with «active singulars,» and what is not an active singular he takes to be an aggregate of singulars or else an abstraction there - from.

What is known as Christology is the effort to make sense of all this, not in abstraction from the experience of Christian people but as a consequence of that continuing experience.

More often than not philosophers of nature take the abstractions of science and secondary perception as the bed - rock of their speculations.

When Hartshorne speaks, then, of metaphysical factors common to all possibilities, we understand him to be referring chiefly to factors any conceivable actuality (more accurately, any concrete singular or particular) will exhibit, not to factors which characterize possibilities or abstractions as such.

As a result, Whitehead concludes that objectification is an abstraction that does not objectify the actual entity in its entirety (S 25).

As a result, he argues that reality can not be limited to any given static or fixed concept without reducing its fluid nature to a rigid abstraction.

This implies an immeasurable superiority; but what actualizes the superiority is God - now, or God - then, not just God at any time or as eternal, which is a mere abstraction.

It would be high abstraction to inquire whether a certain thing is or is not properly regarded as an actual entity, apart from consideration of the interaction of that entity with others.

Of course, creativity without its contextual factors — such as the one and the many — would also be empty, a mere abstraction, but not quite in the same sense as those other factors.

It is increasingly difficult to assign any actual content to Niebuhr's distinction between intellectual work that is done in theological schools, guided by love of God and attending to its objects in their God - relatedness, and intellectual work that is either not guided by love of God or, when it is, always attends to its object in abstraction from its God - relatedness, as must be done by definition in a secular college or university.

This is what makes the doctrines of Christ's dereliction and heavenly intercession not vague abstractions, but the quintessence of the Logos of Jesus, as it was expressed in the Gospel - preaching of the Church, since the days of the oral preaching which lies behind our gospels.

God is not an abstraction but «can act as a person,» as Gödel once wrote, confronting those who seek him with paradox, uplifting man through glorious insights while guarding his infinitude from human grasp.

And if he is indeed, what the Christian believes him to be, a loving as well as a living God, then it is obvious that he can not be seen in abstraction from the world which he loves; for love signifies relationship, and the richest perfection possible is perfection in relationships and not «absolute power» or unchanging substance.

Christian religious movements do not usually have as their central dynamic a theory of knowledge, an academic abstraction, but something more personal and affective, typically the example and spiritual guidance of a saint or charismatic leader.

Of course, as economists know, homo economicus is an abstraction, but we can not think of human beings in general without abstraction.