Sentences with phrase «of nonbeing»

He was caught in that blissful state of nonbeing that lies somewhere between slumber and wakefulness.

I stood in front of Maya, staring at my hands as if they'd been slowly coming out of nonbeing.

Now to Craighead's first claim, Hartshorne has responded directly that it is contradictory to affirm the being of nonbeing or the possibility of no possibility; likewise, it is contradictory to imply with phrases such as «There is nothing» or «There might have been nothing» the spatiality or temporality of that with no location in space or time (CSPM 58, 245, 283; LP 149; WP 80; NTT 83f; DR 73; PS I: 25, 26; IDE 88 - 93).

There are obvious questions that could be raised about this alleged perception of nonbeing: would those not seeking Pierre perceive it too or would it look any different to me if I had gone to another cafe by mistake and perceived it there amidst different objects?

After the stone, which seals the cave of nonbeing in which he is buried, has been rolled away and Jesus has issued the call to come forth, he, with hands and feet bound and eyes covered with a burial cloth, by some prodigious effort succeeds in exiting from the tomb.

Those who, like Lazarus, have responded to the call to exit from the cave of nonbeing and follow Jesus into the metamorphosis of resurrection can answer with a joyful affirmation.

But his interpretation is clearly ontological; the whole process occurs as a battle between the powers of being and those of nonbeing.

There are no lines of nonbeing to cut this up, since an «empty space» is a contradiction in terms on this view; and thus the field is a pure conductor.

Indeed human «existence,» so called, is nothing but a tenuous film of shadow - being stretched over the great abyss of nonbeing.

Underneath all the problems of the middle years is the anxiety related to aging — the anxiety of nonbeing, of dying and death.

It is real in the sense that Plato affirms the reality of nonbeing in the Sophist.

40 But once again, omnipotence is another symbolic term, though it is retained as an expression of our ultimate courage to have faith in «a victory over the threat of nonbeing.»

Drawing upon The Courage To Be, Scott is aware of three characteristics of «absolute faith»: (1) To live in the power of being that enables a person to withstand the onslaughts of guilt, death, and meaninglessness; (2) To experience the dependence of all manifestations of nonbeing upon being, such as the dependence of meaninglessness upon meaning, thereby testifying to the ultimacy of being - itself; and (3) To accept being accepted in spite of one's separation from the power of being (AC 95f).

We could estimate the force of Scott's «very nearly» better if he offered a systematic presentation of Camus» statements to indicate how conscious he was of «the power of being» in the face of nonbeing.

Not exact matches

To smear Daum in this way is totally diminish the meaning of the word racism into nonbeing, and to do a disservice to those victims of real — not imagined — racism.

While this abyss is no thing, it is not nothing - neither being nor nonbeing, it isthe anticipatory wake of the unfigurable that disfigures every figure as if from within.»

Omnipotence is rather «the power of being which resists nonbeing in all its expressions and which is manifest in the creative process in all its forms.»

Now there is a viable response to this line of argument: suppose we reserve the term becoming exclusively for the transition from nonbeing to being.

It was a philosophy which defined being by reference to nonbeing, time by reference to death — and thus seemed to Bultmann to be the best available analysis of man waiting and listening for God.

And that pure being must come in a plurality of packets that are indivisible These indivisible atoms escape Zeno; the nonbeing postulated to accommodate Parmenides» argument becomes the «space» in which the being particles move.

In defense of his thesis that «only Being is,» Parmenides argued that if there were plurality or change, there would have to be a nonbeing to divide the single whole of Being into simultaneous or successive separate «parts.»

According to the Upanisadic view of the Brahman, Nirguna Brahman is not being or nonbeing, but being - nonbeing (sat - asat).

If being is thought of as exclusively at rest, as absolute and without relational dependence (the otherness of relative nonbeing), it can not admit the activity of mind in knowledge.

Indeed, this was their distinction from sensibles in the world of becoming, which were like «punning riddles,» blends of being and nonbeing.

Even within the Forms there must be relative nonbeing, existence not only in itself (as an indivisible and hence incommunicable unit) but in relation as a divisible whole of parts, a generic unity communicable to its species.

The question of God, by contrast, is one that must be pursued in terms of the absolute and the contingent, the necessary and the fortuitous, act and potency, possibility and impossibility, being and nonbeing, transcendence and immanence.

Since Craighead can cite no perceived instance of absolute nonbeing, he can not plausibly claim the ability to conceive of such an instance, for conceivability rests in certain basic respects on perceivability.

Even for God, however, it is impossible to perceive a parcel of absolute nonbeing surrounded by a remainder of existing objects.

For Aristotle and Thomas, matter is a kind of potentiality; but for the neo-Platonists and Augustine, matter is more closely identified with nonbeing.

However, to those of us not well versed in the adventures of Continental nonbeing, Sartre's account appears to be just a loose way of expressing the important truth that our desires determine the significance of the objects we encounter more than those objects determine our desires.

Of course, it might be argued that in enjoying or discussing a magic act, for example, we are implicitly acknowledging the conceivability of a rabbit arising from absolute nonbeing even while not believing that such a transition has in fact taken placOf course, it might be argued that in enjoying or discussing a magic act, for example, we are implicitly acknowledging the conceivability of a rabbit arising from absolute nonbeing even while not believing that such a transition has in fact taken placof a rabbit arising from absolute nonbeing even while not believing that such a transition has in fact taken place.

In such cases, Craighead holds, «one does not just perceive other objects, one actually perceives the nonbeing of Pierre» (LIG), showing that perception and consequent conception of nothingness are possible.

Yet judging from my own abilities at least, the attempt to make that alleged acknowledgement explicit leads either to an obvious case of merely relative nonbeing, such as the black background of my imagination, or to an unfulfilled and apparently unfulfillable intention, such as that involved in the attempt to conceive of a round square.

If I were «desperately seeking Pierre» some day, his absence from the cafe might well occupy my attention much more than the objects there, but my perceptions would still be of those objects, not nonbeing.

Craighead does allow for an alternative, existentialist origin of the conception of nothing, citing Sartre's example of going to a cafe to meet Pierre, only to find the nonbeing of Pierre pervading the cafe (EN: 9ff).

Many of the elements basic to a Christian way of life were first basic to a Jewish way of life: a reverence for the Scriptures; a sense of the sacred; respect for the law; humility before the transcendent; the cherishing of the human capacity for reflection and choice; the sharp taste of the existing (as distinct from non-existing), and of being (as opposed to nonbeing), and therefore of the blessed contingency of this created world; the practice of compassion; the ideal of friendship with God and of «walking with God»; the habit of prayer; and a sense of the presence of God during the activities of every day — all these are habits of life that Christians share with Jews and have learned from Judaism.

If a being were surviving as a cause in only one personal nexus, and if that series were to die, as it eventually must (or even to forget some of its past, if «negative prehending» makes sense), and did so during a divine concrescence, some of the being in the last actual occasion (s) of the series would become, contradictorily, «nonbeing» before it could be prehended or saved by divinity.

Jens wrote that when Ezekiel prophesied, «Even in the nonbeing of death the bones can hear him, because the word given the prophet is the same word that gives being and life in the first place, that addresses precisely [as Saint Paul wrote] «things that are not» (1 Cor.