Sentences with phrase «of creative freedom in»

Placing a spotlight on individuals» pursuit of creative freedom in different eras and geographical contexts, the exhibition will also feature several artists» careers in depth, among them Norman Lewis, Sam Gilliam, Jennie C. Jones, Serge Alain Nitegeka and Lynette Yiadom - Boakye.

Work on catalogues, artists books, showcards, ads, logos and branding with lots of creative freedom in a collaborative environment.

Diving back into these strategy sessions has reminded me of how much joy the title offers through the feeling that I can bend the rules at times — whether it be hitting the aim button as quickly as possible to avoid enemy fire, or finding paths around obstacles through any seemingly impossible means, that sense of creative freedom in how players can go about tackling these challenges is as alive as ever.

This was done to provide the filmmakers with a maximum amount of creative freedom in making Episode 7.

Indeterminacy is the denial of total determinacy and predictability, and as such is a foundation for the notion of creative freedom in the universe.

But Nygren does not seem to consider that God's power can be primary and yet man can have a measure of creative freedom in himself.

Not exact matches

Still, a management shakeup in June left Lansing the sole head of the studio with promises of a bigger budget and more creative freedom, a strong vote of confidence from Viacom chief Sumner Redstone.

Solid, healthy work relationships support all individuals in our professional circle, offering everyone the support, with just the right amount of freedom needed, to develop creative solutions.

And this is critical: So long as our regulators provide absolute clarity — and the freedom to innovate, through iterative failure and success — we will see a great number of creative models successfully emerge, some more constrained, some more liberated, some high - risk, some low - risk, and everything in between.

In a passage worth pondering, Whitehead explains that the self - creative contribution of the freedom of each actual entity consists precisely in the subjective emphasis it lays upon the factors which are given it, including its own purposes and subjective aiIn a passage worth pondering, Whitehead explains that the self - creative contribution of the freedom of each actual entity consists precisely in the subjective emphasis it lays upon the factors which are given it, including its own purposes and subjective aiin the subjective emphasis it lays upon the factors which are given it, including its own purposes and subjective aim:

Either one recognises the priority of reason, of creative Reason that is at the beginning of all things and is the principle of all things — the priority of reason is also the priority of freedom -, or one holds the priority of the irrational, inasmuch as everything that functions on our earth and in our lives would be only accidental, marginal, an irrational result — reason would be a product of irrationality.

The perichoretic movement of God, in the power of the Spirit, enables a new way of living, calling forth «a broad place where there is no cramping,» a holistic expression of eschatological life in which the freedoms of God are expressed in passionate and creative freedom.

Lest this be taken in a mechanistic, totally deterministic fashion, I need to point out that another cardinal tenet of process - relational thought is creative freedom.

• Greater economic freedom accelerates the rate of creative destruction, again, as it always has in the modern era.

I see no enhancing of freedom in this wholly negative option, and no limitation in being essentially, rather than contingently, creative, or embodied in a cosmos, some cosmos or other.

The fundamental presupposition in this view is that the activities by which persons are brought to true freedom issue from loyalty to what is true and right, which is the only sure and enduring source of creative energy.

God is ceaselessly creative: the world is continually «being made» and we humans are part of that «being made», with our own genuine freedom, our own dignity, and our own responsibility to play our proper role in the enterprise.

Newman believed in a creative conflict between authority and theological investigation — between freedom and the good of the whole community.

A more relational way of saying this is that God's freedom must be reenacted to be free — not repeated slavishly, with full attention given to the particular details and circumstances, but reenacted, taken up anew in fresh acts of free, creative activity.

In the foregoing analysis I have tried to show that each discipline offers opportunities for the practice of freedom and thereby contributes to the fulfillment of human beings as creative agents.

Just what will be the content of God's physical nature is, in part at least, contingent upon the freedom of the particular creative events which constitute the world of process.

Fr Coyne thus risks confusing the complementarity of the distinct realms of determinism and freedom; this complementarity is inherent to human, self - conscious, creative engagement with our deterministic environment - an engagement which modern science exemplifies in such an important way.

The chief temptation of the student in the arts is to lose his birthright of freedom by dissipating his creative energies in expressive self - indugences.

As Whitehead and Lonergan, among others, emphasize, our creative conscious participation in reality and life generates the concerns and emphases of our questioning.6 The heuristics of such a participatory and empowerment notion of understanding and scientific performance correlate with an understanding of reality as an ecologically inclusive wholeness, the emergent probability of which is oriented towards ever greater freedom and justice (LL 79 - 109, I 115 - 39).

We are most free in all the dimensions of our freedom when we enter more deeply into those relationships which are creative of ourselves as people of larger size.

But God's primary goal is for each of us to be as fully self - creative as possible, even if such creativity results in human oppression, and this is why God would not unilaterally keep self - creative individuals from abusing the freedom of others even if this could be done.

While freedom can manifest itself in the form of creative reconstruction, it can also, when combined with the omnipresent factor of inequality, lead to injustices beyond those that may flow from our natural inequalities.

3 The receiving of influence from another may result in the enlargement of one's identity or the creative transformation of one's freedom.

The stature of the individual who can let another exist in his or her own creative freedom is larger than the size of the individual who insists that others must conform to his own purposes and understandings.

Yet it will be an ethic which holds in creative balance the authority of enduring moral principles with the freedom of the Christian spirit.

Whitehead's view that reality is composed of many creative entities, each of which involves in differing degrees the freedom to prehend in its (partial) self - creation, illuminates the problem of evil.

Against H. Richard's emphasis on human finitude and dependence, Reinhold's awareness of human freedom and the Christian's political responsibility seems better to acknowledge the creative and liberating possibilities of moral action and of God's work in history.

It would seem then that the only way to purify our concepts of God of the false authoritarianism which can only sanction a suppression of our natural love of personal freedom, is to accept without reservation the image of the defenseless (but by virtue of that quality, radically powerful and creative) God who withdraws any intrusive presence and thereby opens up the future in which alone human freedom can dwell and find nourishment.

Twenty centuries witness to the effectiveness of such worship in changing men's lives for the better, in bringing release from guilt and freedom from fear, in giving direction and purpose to their striving, and in lifting them out of neurotic self - concern into healthful and creative relationships to their fellows.

We are not forgetting the freedom of the Gospel and its promise of freedom to the human spirit; but are saying that in the Christian view all freedom has its conditions set by the creative action of God in determining the conditions of life.

Their lack of freedom in the sense of initiative, creative departure from mere routine.

In the process model of God the persuasive ordering principle coordinates the creativity of a multitude of creative agents, each with its own degree of freedom.

«The freedom and creative expression of this city have allowed the church to express itself in a new way, with the same timeless message of the Gospel,» he says.

But Judaism, Christianity and Islam each evolved out of an initially fluid faith tradition, in which there was still much freedom for creative change and development.

The terms on which Sartre places the greatest emphasis are freedom and the individual time.4 The first of these terms would seem to suggest an equivalence between the reality Sartre seeks in poetry and the supplemental phases of the actual occasion, which include for Whitehead both the actively creative phase (see AI quoted above) and the region of the occasion's.

Novelty, freedom, spontaneity are secondary vis - à - vis ongoingness: there has to be novel concrescence in order for there to be freedom, spontaneity or novelty What has to be explained is becoming, which for Whitehead means: «the creative advance of nature» (as he puts it in the earlier works), or «the creative advance into novelty» (as he puts it later on).

For me it is a credible and illuminating view of modal terms to hold that they get their meaning entirely from the freedom of the creative process, in both its worldly and its divine aspects.

In the «creative ethics» that I here attribute to Whitehead, freedom is clearly a central value since enactment of all goods and satisfaction is obviously conditional on freedom of pursuit, and «life in its essence is the gain of intensity through freedom...» (PR 164In the «creative ethics» that I here attribute to Whitehead, freedom is clearly a central value since enactment of all goods and satisfaction is obviously conditional on freedom of pursuit, and «life in its essence is the gain of intensity through freedom...» (PR 164in its essence is the gain of intensity through freedom...» (PR 164).

In this way the «no» to one's possibilities and freedom, the hamstringing of creative imagination, can receive divine sanction.

The creative aspect of becoming in his philosophy of process involves the idea that freedom is of the very essence of reality.

At first this seems a poor substitute for the economic and domestic freedom of womanhood but in fact it was not so much a substitute as a creative idea, which, once set at work, could not be stayed in its leavening power.

These traditions could be comfortably suppressed as crude anthropomorphisms as long as confidence in the model of divine efficient causation remained strong, but that model has become vulnerable in recent centuries because it can not do justice to the problem of evil or account adequately for creative freedom.

This suggests that transmutation processes give us a freedom of emphasis in experience that creative artists develop to a higher level of perfection.

Claiming that we falsify reality if we divide it into mind and matter, into living and non-living, he said: «consciousness (which we take to include thought, feeling, desire, will etc.) is to be comprehended in terms of the implicate order, along with reality as a whole».7 Thus the randomness of sub-atomic elements may be linked with the creative freedom exercised by human consciousness.

Freedom, as expressed in thought and creative action, distinguishes the human person amongst the creatures of created reality, and so too it makes the human person eminently individual.