Sentences with phrase «objects made as»

The collision of material preservation and more internalized alchemical detail exposes Reus» relationship to object making as one which communicates the universal meanings embedded within all materials, but also the transformative strategies we use to mobilize the everyday.

Currently on view at Thomas Solomon Gallery, Los Angeles is «Objective», an exhibition of work by five artists who use the conditions and methods of object making as a way to locate their ideas...

Utilizing the handmade as a way to take in and process life's experience, PEET views his object making as a means to translate energy from himself to others.

Not exact matches

It only took seven hours for the team to whip out the object as opposed to the 22 hours it took the team to make the prototype using more traditional methods, she said.

In addition to building the first light gun — a gun - shaped controller that allows users to shoot objects on screen — he created the forerunner to Atari's Pong game as well as the colorful electronic memory game Simon, which made its debut in 1978 at Studio 54 and continues to be sold today.

Three - dimensional printing, also known as additive manufacturing, has been around since the 1980s, but only recently has the technology become sophisticated enough to make complex objects like airplane parts.

Of course, you could immediately object that selecting artwork is not the same thing as making more substantive choices, like whether to open another branch of your business, relocate your family, or quit your job.

She objects to any characterization of herself as an opportunist, despite her current «Make America Horny Again» tour.

The reason they chose gold versus other objects is important - gold has certain characteristics that make it a better «store of value» (as it is commonly known) than other objects:

Not - for - profits can engage in profit - making activities as long as those activities are compatible with the not - for - profit objects of the NFP, and the profits are used exclusively for promoting its stated goals.

It has been the sins of the Leviathan and Dynasau not only to make all humans as objects of exploitation and oppression, but it is also the sin to make the created things the object of the exploitation, for these sins are to turn the God's created garden into the jungle.

Nay, as they occur in Exodus 9:16, they scarce mean even that, but only that God had kept Pharaoh from dying in the preceding plague, so as to be made the more fully an object lesson to all men.

And from There You Shall Seek by Joseph Soloveitchik Ktav, 230 pages, $ 29.50 Near the end of Courage to Be, Paul Tillich writes: «God as a subject makes me into an object which is nothing more than an object.

A daughter at the table says it quietly, head over her dinner, «Women aren't made as an object for man's purposes.

There can be no doubt that God makes decisions a propos of the disjunctive multiplicity of eternal objects; the difficulty is to establish in precisely what sense these divine decisions are distinguishable from the choices and calculations made by the Leibnizian deity Whitehead's dilemma seems to be this: on the one hand, the principle of classification is to be challenged by positing the primordiality of a world of eternal objects that knows «no exclusions, expressive in logical terms»; on the other hand, positing pure potentiality as a «boundless and unstructured infinity» (IWM 252) lacking all logical order would seem to be precisely that conceptual move which renders it «inefficacious» or «irrelevant.»

(1) The concrete universal as the individual seen in conjunction with the thought structure implied in it, that which makes it an intelligible unity, is neither a naively conceived sense - object, nor an abstract logical universal.

Idolatry is making primary and central — treating as the object of ultimate devotion — something unworthy of that status, something other than God.

With the definition of religion given, Marxism would have to be considered a religion, at least for those who do not use it as a means to some political or economic end, but who find «in the conception of the «dialectic of history» with its inevitability, its total relevance, its impersonal justice - making power, the object of supreme valuation and complete relevance to life....

Like the Leibnizian monad, the occasion is individuated by its individual essence, its particular perspective; but unlike the Leibnizian monad this essence is not predicated of the occasion as a substantial substratum, but enters into the inner constitution of the occasion as «a vector transmission of emotional feeling» or, in the language of physics, «the transmission of a form of energy» from past occasions via the eternal objects that communicate the emotional form and make possible the subsequent reenactment by the prehending occasion (PR 315 / 479f.).

Bread is not forgotten and, as the symbol of life's physical basis, is made an object of request in the Lord's Prayer.

I would argue that the Jew thereby made a contribution to civil peace by being hard to focus upon as the object of prejudices and hatreds.

In terms of eternal objects we may say that he reaches as far as the most distant standpoint he has made relevant by associating it with a specific eternal object (thereby perhaps making that eternal object first relevant).

To make an object lesson, one nation in particular is on notice that it is listed as first for destruction.

At the laying of the cornerstone for the institution on September 24, 1858, Bellows made a statement upon which those who object to the treatment of alcoholism as a sickness could well ponder today, over one hundred years later:

It necessarily includes others as aspects of itself, but the essence of a self, a whole, is the drive to make something new and pass it on as a determinate condition for others, not merely to make an object determinate in the actual spatio - temporal nexus already (eternally) specified conceptually.

Husserl makes a distinction between the object which is intended (the «natural» object whose being is bracketed in the phenomenological reduction) and the object as it is intended.

As Emmanuel Levinas states: «Intentionality is not the way in which a subject tries to make contact with an object that exists beside it.

- «The scholarly community will need to see the full report and images of the artifacts to make a judgment in regard to the interpretation of these objects as coins,» Steven Ortiz, associate professor of archaeology and biblical backgrounds at Southwestern Baptist Theological Seminary in Fort Worth, Texas, said.

But perhaps the most interesting idea to arise in this chapter is James's suggestion that the stream of thought is made up of bits of knowledge or, as James puts it, bits of «sciousness», which include knowledge of other objects only, not themselves.

By making language use its central object of study contemporary philosophy seems to have committed itself to an even more extreme form of that same anthropocentric orientation that Whitehead saw himself as combating.

For Reid it is by a «natural kind of magic» that we take them to stand for these objects; there are no grounds in experience for making this association.9 As we have seen, Whitehead disagrees with Reid in that he holds that we have a direct intuition or «feeling» of external objects as causes of sensationAs we have seen, Whitehead disagrees with Reid in that he holds that we have a direct intuition or «feeling» of external objects as causes of sensationas causes of sensations.

He does not say so in so many words, but the objective lure seems to be constituted of all the eternal objects making up the various past actual occasions physically prehended, as these eternal objects are mutually interrelated.

As it advanced, it made «finer and finer distinctions between layers of tradition in the Gospels, beneath which the real object of faith — the figure [Gestalt] of Jesus — became increasingly obscured and blurred.»

For Whitehead evidently supposes that it is the value which God apprehends an eternal object as possessing, or its suitability for ingression in a particular context, which makes it a lure for action.

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).

... [Americans] have become a nation that may defy every foe but that most dangerous of foes, herself, destined to a majestic future if she will shun the excess and perversion of the principles that made her great, prate less about the enemies of the past and strive more against the enemies of the future, resist the mob and the demagogue as she resisted Parliament and King, rally her powers from the race for gold and the delirium of prosperity to make firm the foundations on which that prosperity rests, and turn some fair proportion of her vast mental forces to other objects than material progress and the game of party politics.

What we call the perception of these latter objects is in fact an inference we make to them from images as their representations.

These objections are likely to be reinforced in the minds of those who make them by the qualifications which Buber sets for the philosophical anthropologist: that he must be an individual to whom man's existence as man has become questionable, that he must have experienced the tension of solitude, and that he must discover the essence of man not as a scientific observer, removed in so far as possible from the object that he observes, but as a participant who only afterwards gains the distance from his subject matter which will enable him to formulate the insights he has attained.

It also says that electrons and protons are societies, but it gives no indication as to whether they are spatially thick, structured societies (my view) or enduring objects (Cobb's view) except where Whitehead speculates about the dimly discerned «yet more ultimate actual entities — this could be taken to imply that electrons and protons are complex, made up of distinct types of subordinate entities, and this would support my claim that electrons and protons are structured societies.

This means, as Whitehead puts it, that «a particular determination can be made of the how of some definite relationship of a definite eternal object A to a definite number n of other eternal objects, without any determination of the other n objects, x1, x2,... x11, except that they have, each of them, the requisite status to play their respective parts in that multiple relationship» (Science and the Modern World 237).

My criticism of Whitehead would be that while he makes token acknowledgment of the Aristotelian principle, his concept of God as a non-temporal entity ontologically grounding the realm of eternal objects shows that his heart basically remains with Plato.

So the point of Whitehead's example in the above passage would be that in talking about the membership of the complex structured society which is a total man, in the ordinary sense of the term, one is referring not to a subordinate society, such as the enduring object which is the life, or soul, of the man, but to all the individual actual occasions in all the subordinate societies and subordinate nexus which make up the man.

It should be very clear now that to speak of the enduring object which constitutes the life of an electron is not by any stretch of the imagination to identify electrons as enduring objects, as Cobb claims, which is the sole point that needs to be made about this passage.

Projecting one's own beliefs to society at large, even going so far as to make up false resons that can not be backed up by fact, «women are seen as objects», as to why others should do the same, is just plain odd.

since the Sun is the biggest object in our solar system, it makes sense that it would have the strongest gravitational pull, just as it makes sense that we weigh less / have less gravity on the moon since it is not as large or as dense as the Earth.

Ibn Arabi makes a distinction which is the dividing line between his metaphysical theory and his theology; it is a distinction between God as the unknowable and incommunicable Reality, and God as the object of belief, worship, and love.

In understanding the work of art as a language - event, an image - event, the hermeneutics of Hans - Georg Gadamer and Paul Ricoeur offered a critique of the formalists» tendency to make «meaning» a static object.

It will be seen by now that «B as Tonic» — as a limited set of two eternal objects — is itself a complex eternal object made up of the related components «B» and «tonic.»

I take it as granted on all sides that while the arrow is a man «made object and thus irreducibly complex, Thomas is focusing not on its manufacture but on its motion as an otherwise inert object.

The term moderate evolution might therefore be applied to a theory which simply inquires into the biological reality of man in accordance with the formal object of the biological sciences as defined by their methods and which affirms a real genetic connection between that human biological reality and the animal kingdom, but which also in accordance with the fundamental methodological principles of those sciences, can not and does not attempt to assert that it has made a statement adequate to the whole reality of man and to the origin of this whole reality.