Sentences with phrase «objects within them in»

Not exact matches

Hololens is Microsoft's new augmented reality device that appears to make objects appear in front of you within the physical space you're inhabiting.

The engineers used an existing image tracking technology to pinpoint specific objects within a video, which allows them to keep track of those objects in the film over time.

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 considering passage Whitehead assumes that a structure of events «provides the framework of the externality of nature within which objects are located» (PNK 80) and that «space and time are abstractions expressive of certain qualities of the structure» (PNK 80).

The brain neutralizes change by transferring it from the time within objects to the space between them, displacing the change that is ingredient in the object to a surface interaction as another property of space.

«And to focus more precisely on the issue of «scientific evidence,» the sciences, ordered by their nature and method to an analysis of empirically verifiable objects and states of affairs within the universe, can not even in principle address questions regarding God, who is not a being in the world, but rather the reason why the finite realm exists at all.......

The logical outcome, therefore, of his type of individualism was universalism, with the center of value and the object of devotion shifted from special race or nation to personality wherever found and within whatever social group in corporated.

So again Luke, the cnn reporter of his day, writes all of this information in His day and within the life span of his witnesss and there are no known objects and that you don't believe but dawkins and crossan you take at their word?

Social order within these feelings explains, as one example, a string of associations following on the conscious perception of some important object in the environment.

Whitehead writes: «The spatio - temporal relationship, in terms of which the actual course of events is to be expressed, is nothing else than a selective limitation within the general systematic relationships among eternal objects.

Because the path it [the dark precursor] follows is invisible and becomes visible only in reverse, to the extent that it is traveled over and covered by the phenomena it induces within the system [i.e., within an actual world], it has no place other than that from which it is «missing,» no identity other than that which it lacks: it is precisely the object = x.» (D&R 119 - 120)

But if we do ask these questions, we will be led to answer in terms of some source of order that transcends the objects of scientific investigation, whether it be beyond or within the ordered world.

So the only remaining conclusion is that the «eternal objects» have their ground in a supertemporal entity, in God, who «conceptually» holds within God's «primordial nature» the totality of possibilities for creation.

But now, in the question of the «fact» of God, God by presupposition is not some object within one's beck and call.

In his early work, he had gone out of analysis of «events» as unique and of «objects» as that which, can ingrediate as the repeatable within several events (CN 169).

Moreover, since potentials are repeated within actualities, it follows that if being present in a subject, or actuality, is made the criterion for being a universal, then again actual entities and eternal objects are alike universals.

This is one reason (it is not the only one) why Whitehead refuses to identify «universal» with «eternal object»: «The term «universal» is unfortunate in its application to eternal objects; for it seems to deny, and in fact it was meant to deny, that actual entities also fall within the scope of the principle of relativity.

Yet it also remained anchored within the raison d'être of Christian theology by not losing sight of its central topic of study and object of worship: Jesus Christ and his global mission in and through the Church.

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).

The notion of al - khalq, unlike al - haqq, had a polarity within it, namely, al - imkan al - mahd (sheer possibility [SP]-RRB- and al - «adam al - mahd (sheer non-existence [SN]-RRB-.36 SN was a mere conceptual category to refer to objects that might not exist in SP as fragments of thoughts or intentions of the divine to create or actualize.

It is not at all evident how feelings in the broad metaphysical sense of the Whiteheadian doctrine bring objects within.

However, the object is not within in its own physical reality; it is not the stone that is in the soul but the form of the stone (DA 432a1).

In Aristotle it is not merely through natural causation or physical interaction that the object is brought within.

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.

Whereas in an Aristotelian substance philosophy the problem of the immanence of object within perceiving subject is how that object there can become present in this subject here, in Whiteheadian process philosophy the problem for perception (or prehension in general) is how that object there - then can become present in this subject here - now?

The conclusion I want to pull out of these considerations is this: if there is at least one actual entity in the world characterized by at least one eternal object, one specific form of definiteness, then this actual entity provides all the ontological ground required for the realm of eternal objects — an appeal to God is not necessary.11 And, indeed, in Whitehead, as in Aristotle, there is an eternity and an abeternity of becoming so that within the terms of the system it is inconceivable that there be any region of the extensive continuum, no matter how far it be extended fore or aft, where there is not a generation of actual entities exhibiting concrete forms of definiteness.

Within physics complementary models are used in the domain of the unobservably small, whose characteristics seem to be radically unlike those of everyday objects; the electron can not be adequately visualized or consistently described by familiar analogies.

As for the conclusion of Aidan O'Neill QC, that schools will be within their statutory rights to dismiss staff who refuse to use stories or textbooks promoting same - sex marriage and that parents who object to gay marriage being taught to their children will have no right to withdraw their children from lessons, does that sound at all unlikely, given the cases of the Strasbourg four, which were considered by the European Court of Justice in September?

This dialectic provides categories, within our contemporary context, for discerning how communal expressions, when they are cut off from transformative communal experiences, become «objective» and «institutionalized» in ways which dichotomize subjects and objects, experiences and expressions.

Thus within the entirety of the material field, there exist centers of indetermination which participate in and receive various forms of material movement just as any other material object does, but with one difference — they fail to continue the movement with a necessary response.

Freedom is never a mere choice between individual objects, but it is the self - realization of man who makes a choice, and only within this freedom in which man is capable of realizing himself is he also free as regards the material of his self - realization.

And in explicitly notional religious knowledge, in explicit religious action God, too, can, indeed must become one of the explicitly conceived individual objects of the freedom of choice, because in finite notional knowledge he is expressly conceived and thus, in a strange duplication, the horizon and condition of all knowledge is itself once more conceived within this horizon.

And a second objection would have to be made that what is really the first datum is the unity of a relation between a person inquiring, in the perspective of a limitless horizon of inquiry, and an object that manifests itself as sensibly perceived a posteriori and is received within the horizon but can not be derived from it.

The refusal to use this terminology is, therefore, not at this point in itself a prior decision in favour of a Platonic conception of spirit, nor is it a prior decision whether within the world, that is to say within the domain of possible individual objects of cognition, there are any which absolutely and in every respect can be exempt from those «material» laws which we discover in the reality which we empirically experience, or whether this is inconceivable.

Infinite transcendence to being as such, hence independence and indifference with regard to a definite finite object within the horizon of this absolute transcendence:, this infinite transcendence exists only insofar as it envisages the original unity of being in every act that is

Consequently as regards the fundamental contention we are examining, it is not appropriate, in view of the historical associations that burden the word «material» to subsume under the term «matter» the subjectivity which is also met with within the primordial unity we have described, because to do so would at least obscure the equally fundamental difference encountered in that unity between the knowing subject and the object which is merely met with.

I believe sin originates, not in any fact about objects and their locations, but within the human heart (and ONLY within the human heart).

But if we can not locate the sacred in particular places or objects outside of us — what about finding it within us?

In part, his idea is that sensation is always «representative» of objects outside the body but directly «presentative» of the actual states of cells within the body.24 But now we come to the truly sensational aspect of his understanding of sensation!

On the other hand, it appeared that within those few millennia any object could be arbitrarily displaced and removed to another point without undergoing any change in its environment or in itself.

Illusion is now thought to be omnipresent in definite, conscious perceptual experience — yet the dichotomy between physical objects and illusions was introduced to express observable differences within the field of conscious perception.

Spouses too, if they are not chaste in mutual relations, reduce each other to the level of an object to be enjoyed and not of a spouse to be revered within the plans of God.

Hence, I will only point out very briefly some of the ways in which Whitehead's metaphysical ideas, and his related understanding of the objects of physics, form a foundation for seeing inorganic, living, and conscious organisms within one scheme of thought.

Likewise, an electron or a proton would be an enduring object by virtue of the fact that, besides the «yet more ultimate actual entities» within the electronic or protonic society (PR 139), the «electronic and protonic actual entities» (PR 139) are regnant occasions within the society in which they are members.

There was a Talmudic - era rabbi by the name of Akiva ben Joseph (who argued plenty with another rabbi, Simeon ben Azzai) who argued that the greatest commandment in all of the Torah was to love your neighbor as yourself (to which ben Azzai objected primarily due to neighbor not being clear enough and then said that the greatest commandment was within Genesis 5:1 — that man was created in G - d's image and thus if you hate any person, you are hating G - d).

There is also a chiasm between thought and its object: «Being is the «place» where the «modes of consciousness» are inscribed as structurations of Being (a way of thinking oneself within a society is implied in its social structure), and where the structurations of Being are modes of consciousness» (VIV 253).

«Scientific objects» are theoretical entities, in that the abstract mathematical picture they present is very different from anything which could be given in sense perception; hence the plausibility of views which only give them meaning within the context of a scientific theory.

And it is not only being drawn to an object of desire which is at work in love, but also the transforming experience of coming within the orbit of the love of another.

Admittedly, Whitehead seems to solve this problem of the transmission of a common element of form for an ongoing society of actual occasions in a different way, namely, with his doctrine of objectification whereby individual concrescing actual entities positively and negatively prehend the eternal objects ingredient in their predecessors within the same society and «transmute» them into an eternal object suitable for the society as a whole (Process 25, 27, 41 - 42).

... (I) nsight [Einblick] as in - flashing [Einblitz] is the disclosing coming - to - pass of the constellation of the turning within the coming to presence of Being itself...» [vii] It is like looking at an object in the dark.