Sentences with phrase «occasion for me so»

It was probably the only one occasion for me so far, but I feel the temptation from time to time!

It won't be a special occasion for him so he won't feel the need to get anxious but instead it will be just part of the routine for him.

Not exact matches

There's a bottle for every occasion so just don't buy based on a pretty label.

Nonetheless, accessories are the best and easiest way to spruce up an outfit, so we've included one bright and colorful pocket square for those occasions where you plan to rock a suit or blazer but also want to have a little fun.

Customers rarely ever read a company's business plan, so you'll probably have your miniplan available for these occasions.

If you're less than confident in your social skills, these aren't so much opportunities for enjoyment and networking, as occasions for serious stress.

«Constructive wallowing,» she argues, isn't simply a failure of backbone and grit, it's an occasion for self - compassion and a chance to learn about your negative feelings and fear so you can get better at working through them.

Lastly, your suit selection should be well - rounded so that you can dress for any occasion.

Appearance is just about as important as body language, so make sure that you're dressed for the occasion.

So you're taking a tool away that should've been kept for another occasion.

Parliamentarians may request a poem for special occasions, and so to celebrate Earth Day, Elizabeth requested a poem from our...

So I am pleased to have the occasion to speak on this subject today, and I thank the Toronto Region Board of Trade for the invitation.

«It's less and less guest occasions than what we had the previous year, so that's the main concern for the chain restaurant industry.»

So they keep the exhibition of their faith for high days and great occasions, when it comes forth with sufficient pomp and gravity of language, and ceremonial of manner.

If so, it is deeply inconsistent for such officials to grant themselves the right to public religious legitimation and blessing while denying them to the rest of the population, who seek them at public occasions meaningful to their own lives.

This composition can be greater or less only insofar as what it includes is greater or less, so that the value for the whole depends upon the unity - in - diversity realized in the fragmentary occasions of the world.

To the many clergymen who attended the conferences in the United States and Canada, at which I delivered the lectures; to those who so patiently listened to them in Australia; and to the friends who made the arrangements for these several occasions, I am deeply grateful.

Further down the scale toward materiality, other groupings of occasions can be assumed, which are still more tied to biorhythms, as for example the reticular system, balance and appetite centers, and so on.

She gave the impression that it was nice during this one occasion for people to sing the old songs and preach in the old style so white America could get a last look.

Between man and man the Socratic midwifery is the highest relation, and begetting is reserved for the God, whose love is creative, but not merely in the sense which Socrates so beautifully expounds on a certain festal occasion.

As so often, Bach took an aria he had composed for another occasion and seamlessly adapted it to its new setting and purpose.

Whitehead nowhere in Process and Reality argues explicitly for such intermediate entities, but it is interesting that he maintains a gradation of enduring objects, from the one extreme of the atomic material body to the opposite extreme of the presiding thread: «But just as the difference between living and non-living occasions is not sharp, but more or less, so the distinction between an enduring object which is an atomic material body and one which is not, is again more or less.»

The occasion that determines itself does so in terms of a perspective which is already settled for it.

How each occasion chooses so as to maximize the importance of divinity for its own becoming constitutes its moral imperative.

If for example the Christian Gospels are considered by themselves without any background of definite belief, or any authoritative norm of interpretation, all sorts of meanings can be put upon the bare words, the more so if the critic is ready and willing to make the early disciples of Christ neurotics, hysterics, or downright liars as the occasion may demand.

Feeling ashamed at being so petty does not banish the pettiness, for fresh occasions keep cropping up which fan the smoldering sparks of resentment into flame.

So, when God has fully prehended the past actual world for a particular standpoint, and unified it in all the alternative ways it can be unified, she bequeaths that prehensive activity to the nascent occasion, which alone can effect its determinate actualization.

Unfortunately, having done so on more than a few occasions, it becomes apparent that it only serves as more» fuel» for the atheists fire.

We did not have much occasion to refer to C&C in recent years, but it was always there as a partner and adversary in conversation, and one always entertained the hope that it might one day recapture something of the purpose for which Reinhold Niebuhr, rightly, thought it so important.

So far we have been considering only the immediate future, for in it alone does God directly impinge upon present occasions.

A crucial judgment that the church must make is whether to reject their offerings because of their ambiguous character and radical demands or to seize upon them as an occasion for repentance for that in our history which now appears evil to so many sensitive critics.

The set of all actual occasions is the initial situation for the novel actual occasion so that the «actual world» is always a relative term.

It can not have done so, because all of our evidence indicates that the kind of theological emphasis associated with the «last supper» in the gospels was by no means the major emphasis in early Christian communal meals from the very beginning, as it would have to have been if this had been the occasion for them.

The juxtaposition of these two comments on the threefold character of an actual occasion indicates that Whitehead expressed at least two different conceptions of God in Process and Reality, and at least some of the passages depicting the final concept are insertions.11 It turns out that all of them can be so construed, except for the main text (V.2.3 - 6) which Whitehead reserved for the end.

Although Whitehead's Category of the Ultimate is meant to lessen the distance, so to speak, between actual occasions and societies of actual occasions, the application of Whitehead's metaphysics to persons seems troublesome; the ancient metaphysical problem of appearance and reality seems to lurk in the background, for the philosopher who wishes to identify res vera in the system soon finds herself perplexed, asking if the subjects of experience are actual occasions, societies of occasions, or sentient beings, such as persons and animals.1

For instance, past occasions are supposedly no longer alive, and so these are no longer subjects of action, subjects of experience.

But as we understand Whitehead, the passage from the indeterminacy of the initial phases of concrescence, through the intermediate phases to the final phase, satisfaction, is a process which concretizes or actualizes the occasion itself, and the occasion is not actual until the process is complete.9 If so, the indeterminacy of the earlier phases of concrescence is a radical or absolute indeterminacy inconsistent with the passage of time, for there is nothing as yet actual for which time could pass; thus, concrescence is a process in a metaphorical or figurative sense, and this is why Whitehead associates concrescence with creativity, calling creativity the Category of the Ultimate, meaning that though it is used to explain all else, it is not explicable.

I think the reason for this objection is that Cobb has not kept in mind the distinction I have made between inheritance from a dominant past occasion and oblique inheritance from occasions in the past which are contiguous but «at a slant,» so to speak (PPCT 328).

They are «dimly conscious» in two senses: (1) as experiences, they do not normally rise to the stature of conscious centers competing for control of the organism, but they have appetitions and aversions in their own right so that it seems appropriate to label them «dimly conscious»; (2) they are perceived only dimly by the members of the regnant society, i.e., the regnant society has these particular occasions as dim, vaguely felt, negative «scars» on the data of what is clearly perceived in full consciousness.

I go on the internet on occasion and read things that come up under the search «evidence for God», not because I need some, but because so many on here say, «show us the evidence and we will believe.»

Hartshorne's interpretation of God resolves the problem of the past, granted, but it does so only by violating the principle of contemporary independence and assuming that it is possible for the region that constitutes the standpoint of one occasion to include the regions that constitute the standpoints of other occasions, an assumption which I trust by now has been seen to be quite incompatible with Whitehead's scheme of ideas.

One man wrote this: «Our patience is improved, by bearing calmly the indignities he strives to load us with; our charity is enflamed by returning good for ill, and by pardoning and forgiving the injuries he does us; our prudence is increased by wisely managing ourselves in our demeanor, so as not to give him opportunity to wound us; our fortitude is strengthened by the manful repelling of scorns, and by giving occasions for the display of an undaunted courage in all our actions; our industry is strengthened and confirmed by watching all his attacks and stratagems; and by our contriving how we may best acquit ourselves in all our contests.»

And so I come to the second point: it seems to me that Hartshorne, while using the terminology of objective immortality to speak of occasions in God, nonetheless lays the groundwork for subjective immortality in God.

Like Yale's Stephen Carter in The Culture of Disbelief (a book Clinton has promoted on several occasions), Clinton sometimes seems to suggest that it is fine for religiously based views to be aired in the public square, so long as they don't seriously impinge upon the business of governing.

So he is offended by it, or rather from it he takes occasion to be offended at the whole of existence, in spite of it he would be himself, not despitefully be himself without it (for that is to abstract from it, and that he can not do, or that would be a movement in the direction of resignation); no, in spite of or in defiance of the whole of existence he wills to be himself with it, to take it along, almost defying his torment.

Thus for him the preaching was, so to say, an occasion of «resurrection», since the Lord who died on Calvary was now available and actively expressed as he was proclaimed.

Rather, faith is the immediate occasion for challenging and developing thought so that it can better integrate itself with reality as a whole.

Thomas has only to believe what is before him, but in doing so becomes the source of hope and faith for millions of believers not privileged enough to be in the Upper Room on that occasion.

Thus, for example, in spite of the fact that we can presuppose in every instance a certain «will to clarification,» a «realist» on such an occasion outlines a different picture from that of the «idealist,» and so on.

We believe as the Epistle to the Ephesians says that the church is organized of apostles, prophets, pastors, teachers, evangelists and so forth for just such occasions.