Sentences with phrase «objects in relation»

The belief at the core of Lawrence Weiner's work is that art is a material reality between human beings and objects and between sets of objects in relation to human beings.

With the book as a guide, the installation will examine the nature of exhibiting objects in relation to architecture.

As a unique figure in this important history, Audrey Flack has broken through numerous barriers — personal, political, technical, and aesthetic — ranging from feminism in art to heightening our awareness of intimate objects in relation to history and the present.

The text on the ribbon describes hypothetical or virtual objects — parts of the human body, objects in relation to length and width, or another sculpture even, elsewhere.

Nicole Cherubini's (b. 1970) work deconstructs notions of utilitarian objects in relation to clay.

Inflation means an increase in supply of an exchange commodity i.e. the worth of all objects in relation to that commodity increase - their value is inflated in comparison.

We speak of events occurring in relation to temporal landmarks, in the same way that we locate objects in relation to spatial landmarks.

I am troubled by the idea of an unconscious appraisal of all eternal objects in relation to a possible world which is envisioned in all its detail, and Cobb does not comment explicitly on whether this appraisal is conscious or not.

What status have the eternal objects in relation to God's envisagement?

Yet for Aristotle this direction is completely determined in advance by the essential nature of the object, whereas for Whitehead the direction is a function of several variables: the object in relation to its environment (PW 187/206).

Not exact matches

Education International also objects to the development of new WTO «disciplines» restricting how services are regulated, particularly in relation to requirements for education qualifications.

There was simply no excuse for this, and the adjudicator was blunt: «Harmonious labour - management relations, which are one of the objects of the PSLRA, are not possible when one of the parties has no hesitation in ignoring provisions of the PSLRA designed to achieve labour relations peace.»

A range in relation to an optical system, such as a camera lens, representing distances great enough that light rays reflected from objects within the range may be regarded as parallel.

In relation to the space around it the Earth is weightless.But early man felt that the Earth (a very huge object) must be held up by something.

When an event becomes an objective datum in the emerging constitution of some subsequent occasion, its symbolic form is interpreted anew, in relation to other symbolic objects, but always in conformity with the conditions established by its own actualization.

In the datal mode, consciousness stands in a thetic, intentional relation to that of which it is conscious; and that of which it is conscious is transcendent to it as an object of awarenesIn the datal mode, consciousness stands in a thetic, intentional relation to that of which it is conscious; and that of which it is conscious is transcendent to it as an object of awarenesin a thetic, intentional relation to that of which it is conscious; and that of which it is conscious is transcendent to it as an object of awareness.

As Whitehead says in Science and the Modern World (p. 160), «Since the relationships of A [an eternal object] to other eternal objects stand determinately in the essence of A, it follows that they are internal relations.»

But on the other hand, the concatenation of functional forms, or eternal objects, affords him the means to establish relations, indirect, but nevertheless internal, between contemporary occasions, where causal relations proper are not in question at all.

Over and above the «special relevance» which selected eternal objects may have in relation to particular, finite actual entities, it is necessary that there be a kind of «relevance in general,» a real togetherness of all eternal objects amongst themselves, effected by an eternal, infinite actuality: «Transcendent decision includes God's decision.

That is to say, the term or object of the relation — in this case, the world — could not be what it is except for its relationship to the origin, or subject of the relation, namely, God.

That is to say, the relation simply adds something extrinsic to the object of the relation, without determining in any way what that object is in itself.

Precisely so; how else could it have the Paradox for its object, and be happy in its relation to the Paradox?

Generally love arises in relation either to some need we feel or in relation to some attractiveness of the object.

If one still wanted to know about the knower and the knower's experience, this could be treated in a secondary way as a particular form of the body or a relation of the body to external objects.

Beneath intelligence as beneath perception, we discover a more fundamental function, «a vector mobile in all directions like a searchlight, one though which we can direct ourselves toward anything, in or outside ourselves, in relation to that object.»

The thing known is in an external relation to the known — the knowing does not constitute the essence of the object.

It may be in relation to the mother and it may affect other people, but regardless of its potential to sustain itself outside the womb, the unborn fetus functions more like an object for our projections.

Temporality exists in the relations among occasions; without temporality, no larger scale events or enduring objects are possible, and in a realistic and relational theory of time and space, the concrescence of microphysical occasions is productive of space - time by providing the relata for the relations which are the fabric of space - time.

Could their relations be reversed such that the order of coming to be was from greater to less entropy, from more evolved and developed to less evolved and developed, or from downward falling to upward falling objects in a gravitational field?

See, for example, the quotation already cited in which James indicates that relations of objects are known through our feelings of relations.

He does not argue, but merely asserts that the relational essence of an eternal object A refers to «a set of extensive relations which give it [A] a status in this abstract system» and «to logico - mathematical relationships» akin to eternal objects of the objective species in Process and Reality (PW 77/79).

But the basic lure of the text is to a faith - response in relation to a particular object, not to any particular conceptualization of that object.

They were legitimate ways of acquiring knowledge, but of the reality that was lower in its truth / reality - value in relation to the transcendental object, namely God.

«If there be such things as feelings at all, then so surely as relations between objects exist in rerum naturâ, so surely, and more surely, do feelings exist to which these relations are known» (PP1 245).

In this way the whole realm of eternal objects and relations is determinate.

In opposing eliminativism, I have argued that a nexus is not just a set of actual entities and an eternal object (i.e., the relation of prehension).

For a superb summary of how the concept of relation functions within contemporary personality theory see, Stephen A. Mitchell, Relational Concepts in Psychoanalysis (Cambridge: Harvard University Press, 1988) and Jay R. Greenberg and Stephen A. Mitchell, Object Relations in Psychoanalytic Theory (Cambridge: Harvard University Press, 1983).

Rather than envisioning the individual personality as an object for study as though it were an independent, discrete entity, Sullivan believed that personality manifests itself only in relation to others.

To this useful image Marian Evans contrasts Dr. Cumming's God, who «instead of sharing and aiding our human sympathies is directly in collision with them; who instead of strengthening the bond between man and man, by encouraging the sense that they are both alike the objects of His love and care, thrusts himself between them and forbids them to feel for each other except as they have relation to Him.»

Among the most important dimensions of this critique is its insistence that knower and «knowee» are, in relation to one another and before God, both subjects and objects.

In this way there is a combination of presentational immediacy with what Whitehead terms «perception in the mode of causal efficacy,» a direct perception of the causal relation between the sense presentation and the object which it stands foIn this way there is a combination of presentational immediacy with what Whitehead terms «perception in the mode of causal efficacy,» a direct perception of the causal relation between the sense presentation and the object which it stands foin the mode of causal efficacy,» a direct perception of the causal relation between the sense presentation and the object which it stands for.

I will note here that Catherine Keller's analysis of hetero - reality in terms of the separate self - hood of men and the soluble selfhood of women corroborates the stunted character of relations within the dominant patriarchal worldview, which diminishes both relationality and individuality with its dualistic patterning of subject - object in male - female relationships.

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.

The triadic character of interpretation is embodied in each element — object, sign, interpreting sign; each is what it is only by virtue of mediating relations to the other two.

Instead, they should be treated as adjectives describing the character of how God as a whole functions in relation to the world and to the eternal objects.

That carryover results in objectification means that truth is a relation between an intentional object (the objectification) and that to which the intentional object «corresponds» (the thing with its achieved value).

Triangles, mathematical relations, logical systems, groups, rings, spaces, etc. are all eternal objects or can be viewed as eternal objects through their ordinary expression in mathematical or logical symbolism.

The I - Thou relation changes nothing in the primary state of things, but the thickening of distance into I - It changes the whole situation of the other being, making it into one's object.

In SCT par.36, Collingwood makes a distinction between eternal objects of historical thought and Whitehead's eternal objects and examines their relation: «The eternal objects of historical thought are concrete eternal objects, e.g., the revolution of 1688; Whitehead's eternal objects are abstract eternal objects, e.g. a certain kind of blueness, or (returning to 1688) the exact configuration of the splash made when James II threw the Great Seal into the Thames.

In entering into relation with its mother the child completes this distance, and it is only later when he ceases to enter into relation that he sees her as an object and falls into the I - It's shaping and elaboration of the distance.