Sentences with phrase «of pure possibility»

This realm of pure possibility forms the Word by which God commands and creates.

This we find in Whitehead's conception of the primordial envisagement of all pure possibilities.

For Whitehead, however, while there is nontemporal knowledge of pure possibility, there can be only temporal knowledge of actualities and propositions.

God and world are just this sort of coupled system, with God limiting the absolute field of pure possibility to that region or order compatible with the actual world.

«The «primordial nature» of God is the concrescence of a unity of conceptual feelings» (PR 134), which «achieves, in its unity of satisfaction, the complete conceptual valuation of all eternal objects» (PR 48) or pure forms, thereby generating the entire structuring of pure possibility.4 Seen in terms of his everlasting aspect or consequent nature, however, the only way God is directly related to the World, the converse is true.

As before, the question of such survival is left open, but a new note is struck by the reference to the everlasting nature of God, which is his consequent nature as the weaving of his temporal physical feelings of actualities upon his nontemporal conceptualizations of all pure possibilities (PR 524).

Destructuring contact3 (phase of conceptual feelings) involves the complete abstraction of the pure possibilities from the accepted given.

God's primordial nature is his abiding, abstract aim expressed in terms of his conceptual adjustment of pure possibility.

With Whitehead we can make a formal distinction between two natures or aspects of God's actuality: his primordial nature as the locus of all pure possibilities, which God draws upon in order to provide the initial aims for each emerging event, and his consequent nature as the ultimate recipient of all actuality, which is perfectly experienced and treasured within God.

We may equally well designate the primordial aspect the nontemporal dimension of God's being, for it is God conceived of as divorced from time, wholly independent of the world, timelessly envisioning the entire multiplicity of pure possibilities.

In February 1887, Caitriona Wallace and Émile Nouguier meet in a hot air balloon, floating high above Paris, France - a moment of pure possibility.

Granted, therefore, that God's infinite conceptual valuation of pure possibility may justly be termed «free» since it is «limited by no actuality which it presupposes (PR 524), yet the temporal integrative activity of his consequent nature, whereby he loves particular occasions of the actual world, may also be called «free,» though in a somewhat different sense.

The Primordial Nature is God's eternal envisagement of pure possibility, not unlike Plato's «forms.»

«From the beginning we looked upon the term [Zero] not as an expression of nihilism — or as a dada - like gag, but as a word indicating a zone of silence and of pure possibilities for a new beginning as the count - down when rockets take off — ZERO is the incommensurable zone in which the old state turns into the new.»

8The theory of propositional knowledge for real possibilities has strong affinities with Luis de Molina's middle knowledge, which is between the knowledge of actualities and the knowledge of pure possibilities.

Nontemporal, he creates himself as the envisagement of the infinitude of all pure possibilities.20 Just as the world acquires a future from God, so God acquires a past from the world.

Both substantial activity and the realm of pure possibility are entirely neutral with respect to what kinds of actual entities shall occur: for example, as to the number of dimensions they shall have.

God's envisagement of pure possibility is beyond the influence of events.

Ritual, according to Turner, is the «realm of pure possibility whence novel configurations of ideas and relations may arise» (Turner 97).1 Reference to a realm of pure possibility ought not to suggest to students of Whitehead an analogue to his notion of the primordial nature of God; liminality is not quite that flexible.

These investigations aligned Aubertin with the ZERO group's search for «a zone of silence and of pure possibilities for a new beginning» for art.