Sentences with phrase «of objects you'd»

Hence, I will only point out very briefly some of the ways in which Whitehead's metaphysical ideas, and his related understanding of the objects of physics, form a foundation for seeing inorganic, living, and conscious organisms within one scheme of thought.

When we think of objects that are not subjects, we can speak only of regular succession of events, not of one's actually affecting another.

It is largely the result of the unification of those objects.

The world of objects is the world of past subjects.

This limitation of objects to what functions in human sense - experience has rendered the reality of God highly problematic, and in late modernism, belief in the objective reality of God has been viewed as somewhat eccentric.

Palmer always uses the term «objective» to describe the antagonistic posture of the isolated, active knower who seeks, for purposes of manipulation and control, to grasp, through the scientific method, the passive objects of the world in such a way that the knowledge that results «will reflect the nature of the objects in question rather than the knower's whims.»

But given their unification in this manner, along with the guiding interest in numbering the objects concerned, the totality of objects does in fact appear to us as one intuitive whole in which the unifying relations («collective combinations») may be seen to be exactly what they are.

There is more to such a whole qua totality or multiplicity of objects than its elements, viz. its unification, and this unification is accomplished by an enduring agent.

Actually not every thing is equally related to the concept of knowledge and to know - ability, even though ii is also true that precisely as something and as an object of knowledge it must somehow enjoy equal status with everything else with respect to conceptual comprehension.5 The differing internal relations of the objects of knowledge to the concept of knowledge establishes the relevance of these as philosophical objects.

With reference to Einstein, «who made time and space into fluid things that merge into each other,» Chopin suggests that the «material world» is made up of objects and events we can identify; the «transition zone» is a quantum reality or domain where energy turns into matter; and the place beyond time and space — the origin of the universe, the place where God is — is like a «virtual reality or domain.»

The attempt to prove that there is a universe of objects and forces independent of my subjective awareness will be self - defeating because any evidential statement capable of taking me beyond my Cartesian subjectivity will presuppose that the world exists.

The process of research is one based entirely on the analysis of light, calling for miracles of patience, ability and acumen; but it is astonishingly fruitful, since it enables exact measurements to be made of the mass, energy, diameter, distance and movement of objects vast in themselves but ultra-microscopic to us because of their remoteness.

I was more interested in your personal story of what triggered your move towards atheism from contemplating the worshipping of objects.

Their beliefs in the natural motions of objects, the stars, etc. was predicated on Aristotelian physics and ancient science.

In part, his idea is that sensation is always «representative» of objects outside the body but directly «presentative» of the actual states of cells within the body.24 But now we come to the truly sensational aspect of his understanding of sensation!

Again, this event which comes to the man can not be an occurrence to be looked at objectively, a part of the world of objects constituting man's environment, which can be observed and analyzed in order to establish the fact that it is the event of forgiveness, to which the man can now relate himself.

That Judaism has no such theology is due not to any incapacity or lack of development in its thought, but to the fact that Judaism has from the beginning a different conception of God; He does not in any sense belong to the world of objects about which man orients himself through thought.

One of their believes is that an idol that they made by either mud or metal or any substances and decorate them nicely and they go to this piece of objects and asks as they are asking God Almighty and they know that this piece of metal has no power to even move itself or to same itself if someone attempts to break it... how would this piece of metal respond to one prayer?

The attempt at mastery of objects leads to the loss of the master.

The theologian might add that for each person the basic religious questions deal with the significance of his individual life — the only one each of us experiences from the inside — and his relation to the singular God, who is never one of a general class of objects.

Confronting the same constellation of objects as before and knowing that he does so, he nevertheless finds them transformed through and through in many of their details... Operations and measurements are paradigm - determined... Scientists with different paradigms engage in different concrete laboratory manipulations.

Galileo divided all attributes into two groups: «primary qualities» of mass and extension, which he believed to be properties of objects themselves, and all other «secondary qualities» such as color and hotness, which he believed to be merely subjective sensations in the observer's mind.

Both a chipped rock and an IBM machine are tools, but the difference of their complexity and capabilities is so vast that for most purposes we properly regard them as quite different types of objects.

Furthermore, since the act of judgement - love transcends objective concepts and involves the knowing subject's active synthesis to perceive the meaning of objects — there is no objectivity apart from subjectivity — external facts need an interpretation under grace's elevating influence to produce the act of faith.

Of course, it was easy for Christians to criticize pagan religion, with its many gods, its veneration of objects of wood and stone and gold, its divining and use of auguries and portent, and most of all, its practice of animal sacrifice.

Yet all the while between and around them lies an infinite anonymous chaos of objects that no one ever thought of together, of relations that never yet attracted our attention.

Concerning matter - in - motion, it can be noted that mass, length, and velocity are in relativity no longer unchanging properties of objects in themselves.

It was, to be sure, written by persons, but it can no longer be treated as an immediate Thou, since it has passed into the world of objects by virtue of the act of writing.

In addition to such practical distancing of objects, there is a more radical form in which the object is accorded its freedom also from the interests of the subject.

To measure the degree of certitude of testimony of the absolute by the norm of one of the functions of consciousness is to surrender the problematic of self - consciousness to the most deplorable metabasis eis allo genos.22 Original affirmation can not be subsumed by the standard of knowledge of objects.

The essence of freedom is certainly not to be understood as the mere possibility of choosing between a number of objects, one of which is God.

So we discern in the organic series a transcendent formative activity of creation weaving patterns of objects upon events, and an immanent energizing activity underlying events, and binding their succession into the unity of series and process upon which enduring objects may be patterned.

They do this without the free decision of the individual, and thus this sphere of freedom does not remain empty, but contains a definite choice of objects from which man may choose in an always finite decision.

If this is true of objects, then it is all the more true of other human subjects.

We learn to speak of objects or societies with these familiar properties as having mass long before we ever appreciate mass as a physical parameter.

«From indetermination accepted as a fact,» Bergson claims that he can «infer the necessity of a perception, that is to say, of a variable relation between a living being and the more or less distant influence of objects which interest it» (MM 24).

We want a pluralism of approaches, adapted to the complexity of the objects and to the uncertainty surrounding most of the big questions in economics (unemployment, inequalities, the place of financial markets, the advantages and disadvantages of free - trade, globalization, economic development, etc).

The base of an abstractive hierarchy is a set of objects of zero complexity.

To each observer there corresponds a 3 - or 4 - dimensional perspective or «private space,» in which the sense data literally serve as mathematical points in mapping out the existence and extent of objects that a particular observer seems to perceive.

At most the metaphysics tacitly understood in Principia is that: «the universe consists of objects having various qualities and standing in various relations» (PM 43).

It is that experience which is identical when we see a collection of objects reflected in a mirror and a corresponding collection through an open window frame.

Generality is the sameness of attitude toward a myriad of objects.

Spatial diagrammatization in turn permits the establishment of objectivity, the reconstruction of objects of which perception has immobile pictures, and the modification of matter.

A cardinal number is defined ill Principia as a complete class of equi - numerous classes (of objects); thus every change in the number of physical objects will alter the meaning of each number.

Primitive man conceived of objects as dynamic.

The modern scientific worldview, for all its benefits, is an abstraction because its image of the world is made up only of objects.

I distinguish here the use of the term «epistemology»» from «phenomenology»» in the sense that phenomenology analyzes the givenness of objects to consciousness, an exercise that may be carried our «without particular metaphysical commitments (requiring only a hypothetical ontology), whereas epistemology seeks to analyze how we or any being can know what really is.

Descartes drew the line between human minds which are subjects and the rest of the world made of objects.

Secondly, we discover a sense of newness with which the world of objects is viewed a sense of having discovered reality.

The wordless counting involves two capacities, the first being «seeing numbers» or choosing the object with a certain number of points on it from among a group of objects with points differing in number, size, color and arrangement.