Sentences with phrase «of abstract forms in»

Inspired by his fascination with the materiality of the photographic surface and the occurrence of abstract forms in daily life, at the dawn of the millennium he began a full exploration into the abstract potential of photography, with a number of non-representational series that lyrically transcend the divide between painting and photography.

For the show — the museum's first monographic exhibition of a single artist at the sculpture park, and this artist's first exhibition in Austin in 10 years — Bove «interprets a classical sculpture garden, reinventing it in a multitude of abstract forms in varying shapes, colors, and scales.»

The title of Fallen Images is also reminiscent of Paul Nash's 1930s paintings of abstract forms in the landscape as substitutes for megaliths.

The human figures are this time assembled out of abstracted forms in order to avoid an interpretation that would rely too much on pyschology.

In the recovery of the earlier title one might see a melancholic reiteration in 1966 of Hepworth's belief in the affirmation of abstract form in contrast to the destruction of war.

The proposal, created with Sophie Walker Studio, features a grove of cypress tress and a national monument composed of an abstracted form in the shape of a meteorite

Gorelick switches styles, as any artist might, to question the formal success of certain techniques: Is the effect of an abstract form in color and shape more genuine to the human?

Not exact matches

Logos come in two basic forms: abstract symbols (like the apple in Apple Computer) or logotypes, a stylized rendition of your company's name.

A steadily increasing number of people will want to get in on the «new Bitcoin,» a bizarre paradox given that gold is as old as time, and will soon realize that gold possesses virtues Bitcoin does not, given that it is real, not digital and abstract; that owners can personally possess and store it in physical form; that it will survive any kind of electric grid or Internet disruption that might occur; that it can not ever be hacked; that it is the epitome of private, quiet wealth; that it is actually quite beautiful to behold; and that it was not and can not be made by man, only by God, who does not appear to have any interest in making any more of it.

This transition is effected by the death of the abstract and alien God in the kenotic process of Incarnation and Crucifixion; but a religious form of faith can only grasp this process as a series of events that are autonomous and external to human consciousness.

Preoccupied with abstract theories about the proper role of liturgy in the Church's life, the reformers focused on the rationale behind forms of worship and devotion not on their latent vitality and potency.

Theologians move in two worlds, working not only with the abstract categories of philosophy but also with the highly concrete and often complex literary forms of the Bible.

Part of the problem the way the question is posed is by assuming that we can abstract an ethical ideal from one part of scripture and use it to judge the actions of God in another part of scripture, as though scripture were given us so we could form such dehistoricized abstract ethical judgments!

The expression of art — the exploration of figurative and abstract thought in tangible external forms — is unique to human beings.

Once God has died in Christ to his transcendent epiphany, that epiphany must inevitably recede into an abstract and alien form, eventually becoming the full embodiment of every alien other, and thence appearing to consciousness as the ultimate source of all repression.

But each moment of divine conceptuality can only entertain possibility as a continuum (which is always generic) and can only create one determinate result, a result that includes all the generic aspects of all previously specified determinations by including the determinations themselves, the «abstract is in the concrete, [so] any concrete contains the entire unlimited form» (Divine 144).

Since there are no eternal objects or pre-existing forms in Hartshorne's view, the function of the abstract pole of God can not be solely one of the valuation of such entities as it is for Whitehead.

Then a theological passage, «Eternal objects, as in God's primordial nature, constitute the Platonic world of ideas» (PR 73), is translated: God's primordial nature is an abstract structure of mathematical Platonic forms (PW 59/56).

Over the years the human figures in his prints have filled more and more of the space, leaving less and less for the plant forms, abstract patterns and calligraphy that appeared in early works.

His solution was the disengaged form, but with that the form of the object becomes abstract — not in the sense that it is grasped as an abstract essence but insofar as it no longer remains the form of that individual — and this is the problem that Whitehead saw and tried to solve.

The subjective form in a particular actual entity, he tells us, unlike the abstract eternal object, is an «element in the private definiteness of that actuality» (PR 444), and the subjective form can not be torn apart from its particular subject without becoming a mere universal (PR 354, 356).

Only in the later stages of the cognitive process does a form become disengaged from association with the individual and thus reach the level of an abstract universal.

It is important to recognize, however, that even here countless concrete meetings of I and Thou have attained symbolic expression in the relatively abstract form.

Later in chapter five, statements about variables and numbers, such as algebraic equations, are called algebraic forms, which Whitehead does not define because «the conception of form is so general that it is difficult to characterize it in abstract terms» (TM 45).

As being can never be studied as an independent object, the history of metaphysical thought can not be without implications for the history of being:» [E] very science goes through a process of historical development in which, although the fundamental or general problem remains unaltered, the particular form in which this problem presents itself changes from time to time; and the general problem never arises in its pure or abstract form, but always in the particular or concrete form, determined by the present state of knowledge or, in other words, by the development of thought hitherto.

But in vain he struggles thus; the difficulty he stumbled against demands a breach with immediacy as a whole, and for that he has not sufficient self - reflection or ethical reflection; he has no consciousness of a self which is gained by the infinite abstraction from everything outward, this naked, abstract self (in contrast to the clothed self of immediacy) which is the first form of the infinite self and the forward impulse in the whole process whereby a self infinitely accepts its actual self with all its difficulties and advantages.

This infinite self, however, is really only the abstractest form, the abstractest possibility of the self, and it is this self the man despairingly wills to be, detaching the self from every relation to the Power which posited it, or detaching it from the conception that there is such a Power in existence.

Where the qualities which express the perfection of God are given an abstract form, they direct our attention to the sense in which God's perfection is absolute.

On the positive side, I am sure you are right that Catholicism goes beyond all other religious traditions, Christian and non-Christian, in the dignity it confers on matter and the human body; on the negative, we must indeed get rid of «infinitely contrary poles of existence» and the successive swapping of abstract forms by parcels of intrinsically featureless matter.

While he... obviously does not lack a uniform grasp of the whole, he does not build it up from abstract terms in the form of our modern scientific systematics, but everywhere in terms of the concrete and real conditions he has to deal with;... nowhere does he present an overview systematically summarized [Luthers Theologie, by Theodosius Harnack]

There is no question of the form pre-existing «in the abstract» for St Thomas - except in the Mind of God from all eternity.

Homogeneous space expresses, «in an abstract form, the double work of solidification and division which we effect on the moving continuity of the real in order to obtain there a fulcrum of our action» (MM 280).

For Socrates, true love is a matter of ascent (this is the famous scala amoris) from the physical and the individual to the spiritual and universal: the purest form of love is love of the Forms, or of Being itself; love in its highest and best sense is undifferentiated and abstract.

He provides an abundance of statistics in essays on capitalism and public policy (though some would benefit from updated numbers), and he undertakes a more abstract form of analysis in contemplating Europe's decline and the roots of American liberty.

Averroës proposed to correct Avicenna in two ways: first, that the essence of corporeal form lies in indeterminate dimensions, thus asserting the priority of spatiality in the abstract over the particular incidental form of a body, its so - called determinate dimensions; second, a characterization of corporeal form as «merely the capacity of prime matter for natural motion and as merely the tendency to move to its natural place» (CM 40), a harbinger of the formalities of dynamics to come.

Perhaps in this process we have some hint as to the way in which the mind of ancient man, less adept in handling abstract concepts, was led to express the conflicts he felt among the unseen forces about him in the form of stories of the gods and spirits.

I take it for granted that this company of readers insists on the distinction, drawn in one form or another, between abstract features or aspects of immediate awareness and mediated cognition as necessary to describe the character of experience.

Although drawing on this Tradition, as well as on the Hindu advaita - vedanta and the Buddhist pratityasamutpada (the interrelatedness of all beings), he eventually comes up with an abstract form of «Trinity» as a figure — a unity in triple diversity, but detached from the economic manifestation of God as Father, Son and Holy Spirit.

That the concept of the concrete calls for that of the abstract becomes clear in the concept of the subjective form of an occasion as the concrete, unique, and unrepeatable relation to what was already given.

This holds true since the abstract form of the substance - nature remains always the same, yet in its concrete instantiations the form always seeks to realise itself more adequately.

In the context of Christian theology, the problem of faith and reason asks this question: What is the relation between the certitude that God enters into a saving relationship with man (most effectively and uniquely in the historical existence of Jesus of Nazareth) and those certitudes that seem to spring from man's commonly held ability to abstract and verify the forms of events and processes in the worlIn the context of Christian theology, the problem of faith and reason asks this question: What is the relation between the certitude that God enters into a saving relationship with man (most effectively and uniquely in the historical existence of Jesus of Nazareth) and those certitudes that seem to spring from man's commonly held ability to abstract and verify the forms of events and processes in the worlin the historical existence of Jesus of Nazareth) and those certitudes that seem to spring from man's commonly held ability to abstract and verify the forms of events and processes in the worlin the world?

Verification concerns whether a particular symbolic form abstracted in the accusative mode is adequately descriptive of the event to which it refers.

Language, however, he insists, does not manifest itself in an abstract form; it appears always broken by the media of nationality and individuality.

While unitary State sovereignty represented a limitation on our natural liberty in the abstract, in fact it promised a new kind of liberty» liberty from the myriad forms of constitutive identification and membership in non-state institutions, especially the Church.

The book is presented in standard medical form, with an abstract of the problem at the outset, and then a series of case histories of patients (Bolivia, Poland, Russia and so on) that he and his team have carved up with varying degrees of success.

Thus, too, Christendom has known the most terrible guilt in history, and as a religious Christianity has progressively and ever more fully reversed the movement of the Incarnation, the Christian God has increasingly become alien and abstract, until in our own time he has only been present and real in actual experience in a totally alien form, and the whole body of Western humanity has been initiated into a radical and total state of guilt.

Whitehead not only discerns that it is necessary to specify different types of abstraction over against one another, but also sees that the popular opposition of the «concrete world» and «abstract theory» is unfruitful and, in its forms up to that time, indefensible.

Descartes does not explicitly frame the definition of actuality in terms of the ontological principle... that actual occasions form the ground from which all other types of existence are derivative and abstracted; but he practically formulates an equivalent in subject - predicate phraseology.

It flows from his argument that the latter, non-universal, non-intelligible mode of the form mentioned by Mr Deighan must be abstracted by the «active intellect» into the former «in the mind» mode in order to be the object of our understanding (intellect).

Of course, dialogue in its concrete form is an interchange among persons and not among abstract systems called «religions.»