Sentences with phrase «objective thought as»

Not exact matches

As I argue in a forthcoming paper in the Georgetown Law Journal, there are cases in which we should think not in terms of the rights the corporation should enjoy, but in terms of the appropriate limits to be placed on the corporation, understood as a tool for achieving human objectiveAs I argue in a forthcoming paper in the Georgetown Law Journal, there are cases in which we should think not in terms of the rights the corporation should enjoy, but in terms of the appropriate limits to be placed on the corporation, understood as a tool for achieving human objectiveas a tool for achieving human objectives.

But in other cases, it is more illuminating to think of which legal protections are necessary to protect the rights of persons who make use of the corporation as a way to carry out their own objectives.

No one within an organization should ever think of themselves as having just a single objective.

Yellen herself said she continues to think the labour market isn't as strong as the low unemployment rate suggests, and inflation is well shy of the Fed's second objective of guiding annual price increases to 2 %.

In business, this means thinking critically about the implications of any overarching objectives as well as the purpose behind daily procedures.

As someone who has been trading in a variety of markets for several decades, I can say that this article highlights several key qualities a trader should have to be successful in trading the markets — honesty, humility and objective, rule based thinking and analysis.

But I think it's a different timeframe and objectives as to what we're trying to solve and what they're trying to solve.»

Executives of banks and other financial institutions of all sizes have grown to rely on International Banker magazine's cover stories and featured articles for inspiration as they seek to challenge themselves to take a fresh and objective look at their businesses, to «think outside of the box», to consider new ideas and angles.

But I don't think objective, non-religious people come to conclusions so wildly different as those among Christians.

And apropos of your commentary, I think we also continuously fabricate stories about ourselves to ourselves (as well as to others)-- though we often persuade ourselves that this is objective introspection and thus represents reality.

The religious think they get to determine objective beauty along with objective morality as they have deemed many many paintings inappropriate and have gone through periods of art burning in the name of their ignorant god.

This point of view fully respects the progressive experimental concentration of human thought in a more and more lively awareness of its unifying role; but in place of the undefined point of convergence required as term for this evolution it is the clearly defined personal reality of the incarnate Word that is made manifest to us and established for us as our objective, that Word «in whom all things subsist.»

«We may hold that the existence of God can not be directly established by any logical argument, dialectical or otherwise; but we can insist that some objective principle of order and value is immanent in rational thought in particular, and in the cosmos as a whole.»

Hence, in attempting to address the theme of the symposium, my objective will be to explain the epistemological standpoint (as well as the cultural background) underlying my interest in process thought, a standpoint which makes me regard it as a conceptual framework.

In particular, the denial that epistemology is wholly prior to ontology; the denial that we can have an absolutely certain starting point; the idea that those elements of experience thought by most people to be primitive givens are in fact physiologically, personally, and socially constructed; the idea that all of our descriptions of our observations involve culturally conditioned interpretations; the idea that our interpretations, and the focus of our conscious attention, are conditioned by our purposes; the idea that the so - called scientific method does not guarantee neutral, purely objective, truths; and the idea that most of our ideas do not correspond to things beyond ourselves in any simple, straightforward way (for example, red as we see it does not exist in the «red brick» itself).

Maybe it would be better to say that I think science is a more accurate (as opposed to «true») way of trying to understand what objective reality actually is?

Being a YEC is not an automatic disqualification for doing scientific work because science is driven by an objective methodology, so as long as that methodology is not compromised then one is free to think whatever they please.

«These lectures will be best understood by noting the following list of prevalent habits of thought, which are repudiated, in so far as concerns their influence on philosophy:... (vii) The Kantian doctrine of the objective world as a theoretical construct from purely subjective experience» (PR xiii [x]-RRB-.

Because, at least in part, they think of personality as objective, they hope to safeguard God's personality, or His personal relations with man, by limiting His nature to the personal alone.

This «impact» is not that which can be objectively observed by any subject, for in objective observation the activity of the object is actually thought of as part of a causal order in which nothing is really active of itself.

His evolution involved the subjective side of life as well as the objective; that is, negatively, we are not to think of great inexplicable gaps in the forms of subjective existence any more than in the forms of biological organisms.

My objective in this short essay has been to show that in «stripping off the shell of the out - of - date science, we find the permanently valid kernel of... [Aquinas's] thought on the soul,» as John Saward wrote in Redeemer in the Womb.

This problem comes to the front in Bultmann's theology because of his conviction, as Schubert Ogden has said, that «if theological work is properly pursued, it is neither speculative nor scientific in an «objective» sense, but rather existentiell, that is, a type of thinking inseparable from one's most immediate understanding of oneself as a person.»

Bultmann thinks that Paul does here attempt, though mistakenly, «to guarantee the resurrection of Christ as an objective fact».

This distinction can be maintained in Whiteheadian thought, Ford argues, because the spatio - temporal standpoints of subjects belong to the objective data of their prehensions, not to the subjects as such; moreover, prehensions are many in terms of their data, but one in terms of their subject.

A third educational insight comes from Ogden's thought as he moves beyond Bultmann into a concern for objective language.

And yet both sources are about as laughable and devoid of fact as each other when looked at with any sort of objective thought.

Daly described Whitehead's thought as a unity of technical and ontological reason, intended to overcome the dualism of intellectuality and shallow objective consciousness.

Morgenthau: «The great overriding issue that we must face in our government and that other governments must face as well lies in the discrepancy between our conventional modes of thought and action on the one hand and the unprecedented novelty of the objective conditions under which we live.

To sum up, I have suggested a few ideas — aspiration (understood as an «outflowing» of the spirit), openness, future - directed revelation, value experiments, objective worth, the mosaic of truth — that I think will be needed to revision Christianity and religious faith in a new axial period and perhaps may also help us find a way between secular drift and fundamentalist retrenchment.

Finite human freedom can be realized only in something objective, even if this were to be thought of as consisting merely in brain cells, conceptual mechanisms, associations, that is, basically in social or psychological models of thought, or if it were to belong — but only seemingly — to a merely inner realm of thought.

Fortunately the actuality is better than this; real art is being produced today; but to the extent that this concept holds, we are an age that has lost its way and, like Ecclesiastes, is merely busying itself with trivialities in order, as he said, to keep from thinking — one wonders if the real objective is to hide an inability to think.

I also think that since there are so many different ways to translate and understand the written scriptures, «sola scriptura» is really not as objective as it might initially seem.

What is true of the schools is true of the denominations in general, though one can not escape the impression that both schools and parish ministers are often less intent on peculiarly denominational objectives and more disposed to think of themselves as first of all responsible in the whole Church for the work of the Church than are many denominational executives.

It is with such considerations as these in mind that I would wish to speak of the act of God in Christ as objective, as something built into the structure of the world, even perhaps (as I think that Barth would argue) its very foundation.

We should ask ourselves whether we think of success as something absolute and objective, involving the satisfaction of a common standard, or whether we think of it as something relative and partly subjective, involving a level of achievement different for each person depending upon his or her natural talents and aptitudes.

I agree I think tradition of man has taken away the foundation of God's purpose with their own idogoly & many people follow that instead of God's word for themselves where being the objective is far from salvation, loving God with all your heart & loving your neighbor as thyselve.

Whether or not Whitehead was influenced by Buddhism in the creation of his own cosmology and metaphysics, his thinking often remarkably parallels Buddhism, as witness his doctrine that it is the perishing of absoluteness which is the attainment of objective immortality.

I think it is clear that the earliest and most reliable tradition, as you find it in St. Paul, tells us of appearances of the risen Lord: of an experience of vision, an objective, compelling and convincing revelation that Jesus was not dead, buried and forgotten, but was here and now the living Lord.

Excruciatingly wrongly, he thinks temporal order can be definite or objective only if particular successors in becoming are causally as necessary as particular predecessors.

In any event, an awareness that certain polar contrasts (such as subjective - objective, public - private, body - mind, organism - machine, feeling - thought, and perhaps nature - culture) are indissoluble, yet fundamental, is one of the most important aspects of Whitehead's philosophic thought.

I think they get the objective of me going to do something and when I leave it's like they almost want to make it worse as I'm leaving church but you can't leave church in a bad mood.

Hence, their objective — also unattained — has been to try to establish a body of sociological or psychological thought that is distinctively «evangelical Christian,» yet as viable as the mainstream discipline.)

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.

But as I have been learning, much of what I thought was «objective» still is somewhat subjective.

I will try to show that science is not as objective, nor religion as subjective, as these two opposing schools of thought both assumed.

In his theory of time as «objective modality,» in some aspects of his theories of firstness, secondness, and thirdness and of his synechism, I think he did so.

We both accept, I think, these four related things about human knowing: (1) sentient experience of «physical things» is intrinsically infused with objective meaning, purposefulness and value; (2) flowing out, of this and intertwined with it is, at least for humans, «cognition» of the physical, and moral experience of such value; (3) this moral experience and engagement reveals the spiritual realm as something foundational to and «abstractly distinguishable» from the physical realm — values for Ward, mind for me; and (4) one piece of evidence for making such a distinction is the uniquely «publicly....

That Whitehead sometimes thought of the initial data as having the virtual unity of a unified datum is indicated in this discussion of the fourth categoreal obligation: «The mental pole is the subject determining its own ideal of itself by reference to eternal principles of valuation autonomously modified in their application to its own physical objective datum» (PR 248 / 380F).

Even if you think you can be objective, if the public views your actions as trying to sweep things under the rug, this does real damage, not only to your church but to the entire Christian community.