Niels Bohr who took the opposite side of that argument said, «No, no, the quantum theory is fine; your problem is that you're trying to make sense of the world in some sort
of classical terms, and you can't do that by looking through the lens of quantum physics.»
Not exact matches
It's an element
of classical conditioning: rewards shape long -
term positive behavior.
On one job application for a music analyst opening, the applicant sketched out the chord structure
of David Bowie's «Life on Mars»; another analyst explained the
classical music genome (which hasn't yet launched) using
terms like homophony versus polyphony versus antiphony, even though he wasn't a
classical musician.
In
classical terms, if you buy a portfolio
of RMBS it should give you a relatively short position, but in this case I think the other part
of it is our perspective, the market.
How
classical economists hoped to modernize banks as agents
of industrial capitalism Britain was the home
of the Industrial Revolution, but there was little long -
term lending to finance investment in factories or other means
of production.
Santmire quite proudly calls himself a «revisionist,» distinguishing his course from those he calls «apologists»» that is, «defenders
of the
classical Christian tradition,» chief among them this reviewer (I take the
term as one
of honor, fidei defensor).
A study
of the
term in
classical Greek and in the Scriptures reveals that the meaning is
In
terms of Whitehead's total philosophy the move toward a temporal nature
of God seems easy enough, but it was such a novel departure from traditional Western
classical theism that it is no wonder that Whitehead was so long blind to these possibilities.
The
term «prophet,» we think, referred to these in its common and primary connotation and was, therefore, only later applied to Elijah in an age when the definition
of the word had been broadened to include the singular,
classical prophet.
But if it were accepted, would there be anything left
of the
classical idea
of God as omnipotent besides the
term?
The
term «neo-Pentecostals» refers to communities
of faith that don't belong to
classical Pentecostalism and share only some
of its characteristics.
Fritjof Capra (University
of California — Berkeley): The
term «movement» is a bad choice since it has so many connotations in
classical physics.
And also he felt that you really couldn't change the
terms of common sense language, refined where necessary to
classical concepts
of position and momentum.
(In
classical terms you might think
of one particle spinning one direction and the other spinning in exactly the opposite direction).
The
classical tendency to opt for a resolution in
terms of permanence and the modern temper, which is decidedly more hospitable to flux, may both find coexistence in a religious sensibility which cherishes the on - going adventure
of holding both qualities together in their dipolar unity.
Taking note
of the altered world - consciousness
of human beings in this century, according to which Being is to be understood in strictly interpersonal
terms, Mühlen suggests, first
of all, that the
classical expression homoousios, as applied to the Son's relationship to the Father, does not necessarily mean that the Son is
of the same substance as the Father but only that he is
of equal being (gleichseiendlich) with the Father (VG 13).
As «People
of the Book» under
classical Islamic law — which ISIS has purported to restore in its newly - declared caliphate — Christians can choose to abide by the
terms of the Dhimma, the notional contract that governs the treatment
of Christians, Jews, and some other minorities.
In
terms of classical triage reasoning, however, Ethiopia would have received the assistance, simply because it was the only one
of the three nations which couldn't survive without help but which also would definitely benefit from receiving it.
The atom is not just inaccessible to direct observation and unimaginable in
terms of sensory qualities; it can not even be described coherently in
terms of classical concepts such as space, time and causality.
This reciprocal limitation occurs because the atomic world can not be described in
terms of classical concepts, which, according to Bohr, are the only ones available to us.
Hartshorne's contention is that
classical forms
of both theism and pantheism violate this «law,» since they characteristically attribute one side
of the basic polarities to God while wholly denying him the contrasting
term.
Classical cultural contexts are defined in terms of the notion of science as classical theoria: the ideal of certain knowledge of necessary causes (SC 1 - 9, 43 - 67, 19
Classical cultural contexts are defined in
terms of the notion
of science as
classical theoria: the ideal of certain knowledge of necessary causes (SC 1 - 9, 43 - 67, 19
classical theoria: the ideal
of certain knowledge
of necessary causes (SC 1 - 9, 43 - 67, 193 - 208).
Hence, appropriately, it was in the
terms of his own synthesis
of classical and biblical forms that the new edifice
of culture was established and continually reformed — four, five, six, even seven centuries later.
One is reminded
of the way in which John Milton so frequently used the
terms of classical mythology in his poetry in order to express his Christian faith.
A now
classical definition
of this
term apocalyptic (literally, «uncovered») properly sees the transition from prophetic to apocalyptic literature as really scarcely traceable.
Consequently, I hold that if one is to continue to affirm with the Christian tradition that faith in God is both indispensable and reasonable, it is incumbent on him to show that such faith may be explicated in other
terms than those
of classical Christian theism.
Today, the
term Charismatic is sometimes used more broadly to identify Christians who testify to the Pentecostal experience but are simply not part
of one
of the
classical Pentecostal denominations.
The problem, he says, is that the New Testament presents the events
of our redemption in
terms of the mythical world view
of classical antiquity.
Classical theism, construing omnipotence in
terms of coercive power, provides a philosophical guarantee that that day will in fact come to pass, or argues that it is already taking place.
The sense
of election,
of having been specially chosen for a special function, is not limited to the prophets; and the actual
term for covenant, in Hebrew berith appears rarely if at all in the
classical, pre-exilic prophets.
Although Schleiermacher does not use the
term, the
classical expression
of this aspect
of myth is to be found in his Addresses on Religion.
A Whiteheadian structured society, accordingly, is not a substance in the
classical sense
of the
term since its constituent parts are new at every instant and even its formal structure or essence is involved in a process
of change or development.
As normally understood, a
classical Turing machine reads one symbol at a time, and in
terms of its current state and the symbol read takes an action, which may be to erase, print a new symbol, or move to the right or left one space, after which it goes to a new (or the same) state.
Highlights for me included: 1) Belcher's call in Chapter 3 to find common ground in classic / orthodox Christianity (the Apostle's Creed, the Nicene Creed, and the Athanasian Creed) which, if applied, would dramatically reduce some
of the name - calling and accusations
of heresy that have been most unhelpful in the discussion between the emerging and traditional camps, 2) Belcher's fabulous treatment
of postmodernism and postfoundationalism in Chapter 4, where he rightly explains that when talking about postmodernism, folks in the emerging church and the traditional church are using the same
term to refer to two completely different things, and where he concludes that «a third way rejects
classical foundationalism and hard postmodernism,» and 3) Belcher's fair handling
of the atonement issue in Chapter 6, in which he clarifies that most emergering church leaders «are not against atonement theories and justification, but want to see it balanced with the message
of the kingdom
of God.»
Thus Cyril C. Richardson has criticized the
classical formulations
of the Trinity as imposing an arbitrary «threeness» upon our theological thinking, and proposes instead a basic twofold distinction between God as Absolute and God as Related.1 This is for Richardson a basic paradox, an apparent self - contradiction, for if we try to bring these aspects into relationship, we compromise God's absoluteness.2 Charles Hartshorne accepts this same twofold distinction, but he removes the contradictory element by understanding it in
terms of the abstract and concrete dimensions
of God's nature and experience.3
Because doubt and despair come more easily than faith, we reinterpret the
classical affirmations
of faith in
terms of man.
Along with dualistic mythology several developments in scientific thought since the seventeenth century have contributed to the exorcism
of mind from nature: first, there is the cosmography
of classical (Newtonian) physics picturing our world as composed
of inanimate, unconscious bits
of «matter» needing only the brute laws
of inertia to explain their action; second, the Darwinian theory
of evolution with its emphasis on chance, waste and the apparent «impersonality»
of natural selection; third, the laws
of thermodynamics (and particularly the second law) with the allied cosmological interpretation that our universe is running out
of energy available to sustain life, evolution and human consciousness; fourth, the geological and astronomical disclosure
of enormous tracts
of apparently lifeless space and matter in the universe; fifth, the recent suggestions that life may be reducible to an inanimate chemical basis; and, finally, perhaps most shocking
of all, the suspicion that mind may be explained exhaustively in
terms of mindless brain chemistry.
As far as Hartshorne is concerned, all the efforts
of classical metaphysics down to the present day to explain becoming in
terms of being are bound to be dismal failures.
But the
classical prophets, from Amos on, are forced to reinterpret the meaning
of the present not only in
terms of a heightened sense
of Israel's failure to maintain Yahweh's true order in the present, but also in overwhelming awareness
of an immediate future charged with tragedy.
More recently, 3 however, I have advocated reserving the
term «
classical theism» for the version
of traditional theism affirmed by
classical theologians such as Augustine, Anselm, and Thomas, according to which God is timeless, immutable, and impassible in all respects — a doctrine that implies that creaturely freedom must be denied or affirmed at most in a Pickwickian, compatibilist sense.
Defenders
of classical theism often implicitly use the latter criterion, claiming they have defended their God's failure to prevent horrendous evils by simply pointing out that there might be some reason, knowable only by God, as to why it was good not to intervene.15 I would say, in any case, that it need not be «clear» in a strong sense
of the
term.
That said,
classical Christian education is perhaps also uniquely capable
of addressing the conflict because it defines education in
terms of the health
of a student's soul rather than the strength
of a student's skills.
«
Classical determinism» in
terms of the mechanical predictability
of more sophisticated stages and properties
of evolution from less sophisticated stages was clearly rejected in favour
of holistic «emergence».
The word nabi» came to be applied to Israelite functionaries in the tenth century, and in the later
classical sense
of the
term, sometime during or after Amos» day.
Higuain is a more
classical version
of the
term «striker».
The results
of a study showed that listening to
classical compositions by arguably the most famous
classical music composer
of all time was seen to improve performance
of certain mental tasks in the short
term.
[9] The phrase
classical liberalism is also sometimes used to refer to all forms
of liberalism before the 20th century, and some conservatives and right - libertarians use the
term classical liberalism to describe their belief in the primacy
of economic freedom and minimal government.
The
term «laissez faire,» is often used to describe the free - market economics
of classical liberalism.
«Liberal» in USA has several meanings, mainly, either (1) «
classical liberal» (which in USA is typically branded as «libertarianism» - although it's still called plain «liberalism» in Europe where the
term originated); and, wholly independently, (2) «political liberal» - which is a self - made late 20th century [1] rebrand
of what used to be called «progressive» (and can be loosely branded «left wing» at times, but personally I absolutely abhore single - axis left / right positioning) position.
In the decades that followed, the use
of the
term «neoliberal» tended to refer to theories which diverged from the more laissez - faire doctrine
of classical liberalism and which promoted instead a market economy under the guidance and rules
of a strong state, a model which came to be known as the social market economy.