Sentences with phrase «objects from nature»

Collecting objects from nature is something our family loves to do.

Display framed photographs, decorative plates or ceramics, your child's work, tapestries, vintage ephemera like album covers or maps, objects from nature, posters, silhouettes, collections or your own creations.

And that has a kind of African context too in that the African artists or the medicine men and others who were involved with creating things — cultural icons and other things — would determine the value of something and place it in a different context; such as the use of objects from nature.

You will need microscopes or magnifying glass (USB microscopes ideally) and access to objects from nature or a selection you provide.

Whether you need candles, a journal, yoga mat and meditation cushion, found objects from nature: feathers, seashells and crystals as well as smudge sticks: palo santo or sage to support your self care practice.

Not exact matches

There are parents who object to the «Battle Hymn of the Republic» because they either see it as «religious» in nature, or because they are from south of the Mason - Dixon line and are still fighting the War of Northern Aggression.

If, as the Scriptures and experience tell us, all men are by nature in a state of guilt and depravity from which they are wholly unable to deliver themselves and have no claim whatever on God for deliverance, it follows that if any are saved God must choose out those who shall be the objects of His grace (Boettner, Predestination, 95).

In the primordial nature, taken in abstraction from acts of becoming... eternal objects have togetherness but not gradations of importance.»

From the lack of a final and necessary order of eternal objects in the primordial nature of God it follows that there is no final order of nature.»

First, Whitehead's system provides a comprehensive unity to overcome the subject - object dualism that prohibits Camus from «defining» a value that is grounded in nature.

With a certain simplification of the state of affairs, which however brings out more clearly the decisive factor without falsifying it, we might say that formerly the object and situation of a man's action were simply data supplied by nature with which he was in contact and by simple human realities which recurred from generation to generation again and again.

By this distinction of two modes of passivity — of receiving forms - Aristotle sets off the world of conscious experience from the world of nature, but in such a way that not only the objects but the very workings of nature are included as part of what is felt.

Indeed he went to great lengths, grappled with the formidable problem of the nature of light, made incredibly subtle distinctions between various types of change, all to explain the fact that in sight consciousness is consciousness of an object, pure and simple, apart from any feelings of bodily involvement.

We should emphasize the unity of God and see the «natures» as abstractions, descriptions from particular viewpoints of how God as a whole functions in relation to the world and to the eternal objects.

Rorty himself admits that «there are no constraints on inquiry save our conversational ones — no wholesale constraints from the nature of the objects, or of the mind, or of language, but only those retail constraints provided by the remarks of our fellow - inquirers» (CP 165).

On the face of it Santayana rejects all three of these departures from the tradition, since (1) he makes no very explicit move from a continuant to an event ontology, (2) regards the inherent nature of an object as a matter of the individual eternal essence which it actualizes and (3) regards the distinction between matter and form as at least a virtually inevitable way of expressing the obscure manner in which one state of things takes over from another (see RB 278 - 284).

Whitehead came to his view about the nature of eternal objects from his study of logic and mathematics.

Zen begins with the ordinary individual who is separated from his own true Buddha nature by the false dichotomies of a «Buddha» far back in history, or now in Nirvana; or, more existentially, man as separated from the world around him by a subject - object dualism.

Hence Muslim theology is also called the science of unification (of God), because its object is to determine the nature of God and His attributes, and to explain the relation between Him and His creation, all of which follow as corollaries from a definite concept of Allah as the Absolute One.

He had long explored the complexities of human nature in history and society, but in this book he turned the problem around and looked at the subject which was involved, turning from the objective self which most analysts look at to the subjective self behind the object.

Hence man turns away from Nature, from all visible objects.

They think of emancipation from its subject - object dualisms and the hegemonies these spawn (humans over nature, men over women, and the West over the rest of the world) as liberation indeed.

For far from being a deviation from biblical truth, this setting of man over against the sum total of things, his subject - status and the object - status and mutual externality of things themselves, are posited in the very idea of creation and of man's position vis - a-vis nature determined by it: it is the condition of man meant in the Bible, imposed by his createdness, to be accepted, acted through... In short, there are degrees of objectification... the question is not how to devise an adequate language for theology, but how to keep its necessary inadequacy transparent for what is to be indicated by it...» Hans Jonas, Phenomenon of Life, pp. 258 - 59; cf. also Schubert Ogden's helpful discussion on «Theology and Objectivity,» Journal of Religion 45 (1965): 175 - 95; Ian G. Barbour, Issues in Science and Religion (Englewood Cliffs, N.J.: Prentice - Hall, 1966), pp. 175 - 206; and Michael Polanyi, Personal Knowledge (Chicago: University of Chicago Press, 1962).

To argue by inference from effect to Cause, from the passive object to the active Subject of change, from transitory, contingent being to a Being who is necessary and eternal, from nature's striving after perfection to a Perfection which is ultimate, from the order observable in creation to a creative Mind - all that (I shall be told) is to approach the great Riddle from one side, and that the most difficult.

Secondly, in that situation there is made available to it, or revealed to it, a characteristic and meaning in the Object — the divine reality — unknown from other perspectives, namely, the reconciling nature and activity of a God who is Father and Son, and also Holy Spirit.

When the object is nature, it would appear that man must be sufficiently detached or removed from it to be able to discover genuine truths about its operations.

In our present state of human nature, lust accompanies our sexuality and, if not countered, prevents sexuality from being a school and a means of love, and turns it into an obsessive form of self - centeredness that tends to make others into objects of gratification or exploitation, and not persons to be respected or loved.

As Whitehead conceives it, the primordial nature embraces all eternal objects as the source from whence all initial aims for finite occasions are derived.

He wrote, «I can not understand what meaning can be assigned to the distance of the sun from Sirius if the very nature of space depends upon causal intervening objects which we know nothing about» (R 58).

«Object» in Whitehead's terminology is a property or characterization of events, but, as I said yesterday, I think there is enormous difficulty in splitting the events, as propertyless slices of the passage of nature, off from «objects» as thought these were like Platonic forms entering into it.

This shifting of primary subjectivity from ourselves to the earth and the cosmos may run against the grain of our habit of turning nature into a mere object to be manipulated by our subjective control, but it would be both scientifically responsible and environmentally beneficial.

My own interpretation of Whitehead takes account of two distinctive functions in the consequent nature: one of memory in which the entire past is preserved as an object of vivid immediacy, and the other of future envisagement which includes only those elements of the past which contribute to and do not derogate from the creative advance toward higher perfections.

Morgan had earlier complained (EEV) about Whitehead's treatment of mind in CN as wholly distinct from nature, and objected to Whitehead's earlier claim that the study of their relations constitutes metaphysics rather than philosophy of science.

The third answer is this: eternal objects ultimately come from the primordial nature of God.

It is not the conceptual prehension of one single eternal object, although all the eternal objects it exemplifies are derived from an inexhaustible primordial nature.

Those passages that appear in Process 3l, 164, and 257,27 are so named because they max, but only may, include a component written from the standpoint of the concept of God as conceptual valuation of eternal objects, although the concept of God as primordial and consequent natures is obviously present in them.28 As a result of this, their compositional and conceptual status is too ambiguous for any solid conclusions to be based on them.

I bring the conversation up because it came to mind last week when I was reading about a Christian ethicist so passionately committed to defending the (unmistakably) exceptional nature of human beings that he thinks it necessary to forbid his children any sentimental solicitude for the suffering of beasts, and to disabuse them of the least trace of the dangerous fantasy or pathetic fallacy that animals experience anything analogous to human emotions, motives, or needs; they can not really, he insists, know anxiety, grief, regret, or disappointment, and so we should never allow them to divert our sympathies or ethical longings from their proper object.

There is no need for the concrescing actual occasion objectively to prehend some complex eternal object derivative from the consequent nature of God so as to initiate its process of self — constitution since there is an objective order of things apart from God already in place for it to prehend and incorporate into its self - constitution.

The objects of his study range from a class of molecules that have the basic self - duplicating property of living things, through cells which suggest purely physical systems, through animals which give increasing evidence of having minds, to human beings in whom streams of consciousness seem to involve continual choices of action, at the opposite pole from control by impersonal laws of nature.

He did not merely copy Democritus» physics, as was commonly thought, but introduced the idea of spontaneity into the movement of the atoms, and to the Democritus world of inanimate nature ruled by mechanical laws he added a world of animate nature in which the human will operated.9 Marx thus favours the views of Epicurus for two reasons: firstly, his emphasis on absolute autonomy of the human spirit has freed human beings from all superstitions of transcendent objects; secondly, the emphasis on «free individual self - consciousness» shows one way of going beyond the system of a «total philosophy».

The fact of the existence of such objects is among the greatest of all laws of nature, ranking with those from which space and time emerge.

Thus, in one sense, the physical world, as the class of all physical objects, can be taken as derivative from nature (when by nature we mean the phenomenalistic object of perceptual knowledge).

There is, however, no real contradiction here because Whiteheads concept of nature has nothing in common with that attacked by Merleau - Ponty — the mechanist view expressed by Descartes — and, consequently, Whitehead's notions of «object» and «causality» are altogether different from their counterparts in the mechanist scheme.

The technological reduction of nature from a source of moral guidance to an obstacle to human freedom and mastery is complicated by the more poetic transformation of it into an object of reverential worship.

The idea is that an elongated screen with stretch along the nose of the car, protecting the driver from oncoming object whilst also preserving the open - cockpit nature of the cars in a less hideous way than the Halo did.

This shy man has turned inward, away from the dramatic objects of nature — the shark, the hawk.

Fall Crafts for Kids from Kids Activities Blog — use found nature objects as the inspiration for fall sculptures.

Their contrasting notions of the nature of time — in one case as a real flowing entity and in the other as an apparent illusion — is one of the major hurdles in uniting the two frameworks into a single theory of quantum gravity that explains the motions of all objects, from atoms to planets.

«We think we are seeing the collective light from millions of the first objects to form in the universe,» explains Alexander Kashlinsky of the NASA Goddard Space Flight Center, who details the finding in the current issue of Nature.

When our eyes are directed towards the object, they take in the modified rays, and we have learned by long practice to know, from these modifications, the nature of the object that has made them.