Sentences with phrase «not temporal»

However, making that choice — using only the spatial, but not the temporal information in the satellite data — means one becomes entirely reliant on the trends in the ground station data.

The priority is logical and foundational, not temporal: in actuality God is always primordial, always consequent; always in satisfaction, always in concrescence; always superjective, always prehensive.

In any statement of this theme we must use the words «present» and «future», but let us be careful to remind ourselves that the emphasis is not temporal, but experiential.

God is not a temporal being.

God is not temporal simply as we are but still is so in an eminent way or (as Whitehead says) «in a sense» temporal.

Your asteroid example is a bit silly, but for me it's because morality is not temporal, just because this situation sucks doesn't mean I get to violate my moral code.

A concrescence is a development, but it is not a temporal development.

This imminence is not temporal, but it is the nearness of God.

The corresponding element in God's nature is not temporal actuality, but is the transmutation of that temporal actuality into a living, ever - present fact (Process and Reality, An Essay in Cosmology 531).20

Whitehead notes, «The corresponding element in God's nature is not temporal actuality, but is the transmutation of that temporal actuality into a living, ever - present fact.»

If this is so, the Evangelist meant by «eternal life» not a temporal existence but «a life which has properly speaking neither past nor future, but is lived in God's eternal Today.

Now if «eternal» used in this quotation meant «not temporal,» the expression «eternal event» would be not merely paradoxical but a flat contradiction of terms like «round square,» because events are necessarily temporal.

This has significance, this is not a temporal thing.»

This circumstance suggests a primary symbolic reliance on spatial categories, not temporal ones.

In Aristotle, on the other hand, though perception is an activity it involves passivity as well, and furthermore, the perceptual occasion is not a substance, that is, an individual existing entity, and it is not a temporal process.

To deny this is to say that God is not temporal.23 Hartshorne concurs on the point about temporality, but not on the claim that God must make inferences in order to know the past.

The succession of phases is not a temporal succession, but instead is a sort of nontemporal succession.

The priority is not temporal.

What, then, did he mean by «the genetic process is not the temporal succession»?

But the genetic process [of concrescence] is not the temporal succession» (283).

What Whitehead meant by «the genetic process is not the temporal succession» is that the process of concrescence is not temporally ordered.

Please keep eternity in view, not this temporal life.

Most ancient interpreters understood the Timaeus» arche to regard a metaphysical, not a temporal, principle: Wallis, 20, 65, 68, 77,102 f [19] For the metaphysical grounding of these statements cf. J. McDermott, S.J., «Faith, Reason, and Freedom,» Irish Theological Quarterly 67 (2002), 307 - 332.

What is the lifespan if not a temporal aggregate that is woven by the mind into a seamless thread from the series of discrete momentary actualities.

Prayer is self - explanatory and should help us refocus on the eternal, not temporal.

Death isn't a temporal end, because there is no temporal.

Not exact matches

Dr. Sanborn said he gave the agents a couple of academic papers he has written that include analyses of the temporal patterns and spectral frequency of various cicada calls, but has not heard from them again.

He doesn't think Draghi's plan will work because people think it's temporal and as long as they think that, the permanent income hypothesis will take effect.

As Harvard economics professor Claudia Goldman said in a 2016 Freakonomics podcast, plenty of professional women, in particular, not only prefer temporal flexibility to cash, they often leverage that flexibility into stronger careers.

They want a respite from the temporal and transitory, a place where they might without embarrassment engage permanent questions of human life» not unlike that old - fashioned method employed by Socrates.

Especially with the way David worked slowly up to his point, I have to admit, I kept expecting something a LOT more temporal / corporeal and not, in fact, spiritual.

This is a great example that shows focusing on the now (temporal) and not the then (eternal).

In his Address to the Nobility of the German Nation (1520), Luther criticized the traditional distinction between the «temporal» and «spiritual» orders — the laity and the clergy — arguing that all who belong to Christ through faith, baptism, and the Gospel shared in the priesthood of Jesus Christ and belonged «truly to the spiritual estate»: «For whoever comes out of the water of baptism can boast that he is already a consecrated priest, bishop, and pope, although of course it is not seemly that just anybody shall exercise such office.»

«Well aware that the opinions and belief of men depend not on their own will, but follow involuntarily the evidence proposed to their minds; that Almighty God hath created the mind free, and manifested his supreme will that free it shall remain by making it altogether insusceptible of restraint; that all attempts to influence it by temporal punishments, or burthens, or by civil incapacitations, tend only to beget habits of hypocrisy and meanness, and are a departure from the plan of the holy author of our religion, who being lord both of body and mind, yet chose not to propagate it by coercions on either, as was in his Almighty power to do, but to extend it by its influence on reason alone; that the impious presumption of legislators and rulers, civil as well as ecclesiastical, who, being themselves but fallible and uninspired men, have assumed dominion over the faith of others, setting up their own opinions and modes of thinking as the only true and infallible, and as such endeavoring to impose them on others, hath established and maintained false religions over the greatest part of the world and through all time.»

Ultimately, like a lot of things, intentionally remaining unjaded — even after witnessing multiple failures — shows that our faith isn't in temporal circumstances, but an unchanging God who promises that He is good, and He has the power to restore all things.

Those who belong to what St. Augustine called the City of God on its pilgrim way through time are careful not to sacralize any temporal order short of their destination in the New Jerusalem.

You are the one imposing a limited temporal scientific constraint upon that which can not be constrained.

Vic: «For this universe, which is physical and ever - changing, hence finite, hence can not be infinite / eternal, hence temporal, hence had a beginning, to exist, there must be a cause.»

in some ways memory is a better key to the nature of experience than perception, not only because, by the time we have used a datum of perception, it will already have been taken over by memory, but for the additional reasons: (a,) in memory there is less mystery concerning what we are trying to know than there is in perception [i.e., «our own past human experiences»]; also (all) the temporal structure of memory is more obvious.

By thus counterposing an active, «dynamic» (which is what he means by «temporal») subject to the static, substantial» subject of recent metaphysical tradition, Mason may have taken care of real concerns, but not those that trouble Heidegger.

Lewis S. Ford has addressed himself directly to the claim for nonphysical (but still temporal) successiveness in the genetic process in his article «On Genetic Successiveness: a Third Alternative» (1: 421 - 25).1 Ford begins by pointing out that the differences between phases in a single occasion can not be mere differences in complexity of integration.

But I can not assess Mason's presentation of Whitehead in itself; my concern is with the fact that by interpreting Heidegger in the image of his reading of Whitehead, he produces an account of the temporal problematic of Sein und Zeit that seems fundamentally mistaken at key points.

To that assessment this essay will contribute modestly by arguing (1) that an account of experience must be compatible with the fact that there is no one thing which is what experience is or is the essence of experience, (2) that no philosophically adequate account of what experience is can be established merely by appeal to direct, personal, intuitive experience of one's own experience, (3) that generalization from features found in human experience is not sufficient to justify the claim that temporality is essential to experience, but (4) that dialectical argument rather than intuition or generalization is necessary to support the claim that experience is essentially temporal.

In sum, then, the penalty for neglecting to allow for a divine temporal freedom beyond that of God's primordial nature is to be required to grant, in effect, that the timeless and the abstract adequately describe the temporal and the concrete, even the concrete acts of divine love for individuals.2 Such a view does not agree with the deliverance of religious experience.

Such a view would not be quite so absurd as might at first appear: the divine temporal evaluations would seem to be no more arbitrary than those of the constitution of the primordial nature in Whitehead's view; and the divine subjective aim toward the maximum of value intensity, together with the property of everlastingness and the Categoreal Obligations (constituted by the primordial nature) of Subjective Unity and Subjective Harmony, would seem sufficient to insure the mutual coherence of the growing series of divine temporal evaluations.

All the decisions of the consequent nature flow from the primordial nature, and though the former does not fit the present actual occasions into a ready - made pattern of the temporal past (as Ford carefully points out: IPQ 13:356), yet «the weaving of Cod's physical feelings upon his primordial concepts (PR 524) amounts to the emergence into time, as predicates of God's propositional feelings, of the very valuations of his nontemporal decision.

Additionally, creation does not imply an initial temporal creation out of nothing: «God is not before all creation, but with all creation» (PR 521).

The ordering creates the temporal unit over which the calling up occurs, but not before a whole entity is achieved.

Yet though it can not be defined, the free temporal act of God's particular satisfaction toward a particular can be described in terms of its intensity.

These alternatives are not eliminated from the temporal constitution of the event, but remain as overtones of value for the one pattern actualized in its final decision.