Sentences with phrase «of reality which»

Having had a little time from the fight (not a physical one I hope - as that is against the law) maybe you both have more perspective of your reality which will be different from when you had the fight as that was 5 days ago.

The exhibition confronted the viewer with the conception of a reality which mutates based contrasts, duplications, and symbolism.

The actual name of the show - The Specialisation of Sensibility in the Raw Material State into Stabilised Pictorial Sensibility - is perfectly in keeping with the mind - boggling lack of reality which it represents.

But while the Rothko Chapel evokes grief and turmoil, the Martin Gallery is affirmative, imparting wonder and launching us into a realm of reality which demands that we make joy a way of life.

Thus the question of women's equality — in art as in any other realm — devolves not upon the relative benevolence or ill - will of individual men, nor the self - confidence or abjectness of individual women, but rather on the very nature of our institutional structures themselves and the view of reality which they impose on the human beings who are part of them.

To compound the situation for our fighters, an Elder God now threatens the very fabric of reality which requires fighters from both realms to to defeat this rogue god in true Mortal Kombat fasion.

Negotiation involves moving students in a certain direction, towards a view of reality which is shared by those in the disciplinary community.

To dance allows to reach a level of reality which the reason, only, can't reach.

Environmental management and the challenge of achieving sustainable development is a global problem that requires looking at the political, economic, cultural, and educational phenomenas of the current paradigm, from a poly - logic phenomenology that perceive different levels of Reality which form the world and cosmos humanly known.

In a statement included in the movie's publicity materials he describes the complicated relationship between representations of violence in both documentaries and fiction and our perceptions of the reality of violence, then spells out his intentions for Funny Games: «How can I restore to my representation the value of reality which it has lost?

«All numerical models are simplified reflections of reality which require approximations.

In other words, information from the polls is creating a distorted perception of reality which is returned back to the crowd biasing their internal perception.

It will be healed when man discovers that his loves in sex, family, nation, work and art participate in the working of a reality which lends final significance to his broken efforts and which in forgiveness and mercy can restore his shattered spirit.

(We recall the analysis of Paul Tillich: «This is the great function of symbols: to point beyond themselves, in the power of that to which they point, to open up levels of reality which otherwise are closed, and to open up levels of the human mind of which we otherwise are not aware» (Paul Tillich, «Theology and Symbolism,» in Religious Symbolism, ed.

it removes you from the harshness of REALITY which has no sense of right or wrong... humans are raised on fairy tales so we are predisposed to think happy endings are the meaning of life....

Even the other half, the scientific, is not completely relative because there is one aspect of reality which is geometrical and is the foundation for our mathematical laws.

Deutsch recognizes the organic character of reality which gives his political model its vitality.

Although religious knowledge is different from scientific knowledge in character, it is distinguished not by any appeal to historical revelation, but rather only by the greater immediacy of that reality which it empirically apprehends and describes.

It is a mystical, subjective experience of that reality which is beyond, and which subsumes, the physical.

It was to be found at the level of reality which we call God.

They are symbolic representations, for particular purposes, of aspects of reality which are not directly accessible to us.

Marzheuser affirms that «two characteristics of divine catholocity are inner diversity and fullness: a diversity of persons and a fullness of being that makes them one «29 He quotes Avery Dulles with approval with remarks, «Catholic suggests the idea of an organic whole, of a cohesion, of a firm synthesis of a reality which is not scattered, but, on the contrary, turned towards a centre which assures its unity, whatever the expanse in area or the internal differentiation might be.»

The author's goal is to make sense of the reality which is bigger than we are and of utmost importance for the health of our body and mind.

... To tell deliberate lies while genuinely believing in them, to forget any fact that has become inconvenient, and then, when it becomes necessary again, to draw it back from oblivion for just so long as it is needed, to deny the existence of objective reality and all the while to take account of the reality which one deniesâ $» all this is indispensably necessary.

People were encouraged to enter in, to be part of the reality which the building represented.

It presumed the general vision of reality which had developed in Israel, and its «newness consisted in the way the various elements were weighted» (PC 217).

What if it is true, as Huston Smith argues, that the world of our ordinary experience is but one level of reality, and that we are at all times surrounded by other dimensions of reality which we commonly do not experience?

The science of biology presented me with a mechanistic or substance image of reality which provided no clues at all to the meaning of my life and its fundamental experiences of value.

One may indeed be entirely without them; probably more than one of you here present is without them in any marked degree; but if you do have them, and have them at all strongly, the probability is that you can not help regarding them as genuine perceptions of truth, as revelations of a kind of reality which no adverse argument, however unanswerable by you in words, can expel from your belief.

And the poet crystallizes this in writings which will help us to see and understand a little more of the reality which we are enmeshed in, giving us the courage to be and to see a little more because what we half suspected has been held and recognized.

On the contrary, I should claim, what I have been saying is metaphysical in the second sense of the word which I proposed in an earlier chapter; it is the making of wide generalizations on the basis of experience, with a reference back to verify or «check» the generalizations, a reference which includes not only the specific experience from which it started but also other experiences, both human and more general, by which its validity may be tested — and the result is not some grand scheme which claims to encompass everything in its sweep, but a vision of reality which to the one who sees in this way appears a satisfactory, but by no means complete, picture of how things actually and concretely go in the world.

The revelation of the word of God would make no sense apart from an ineffable dimension of reality which in revelation becomes articulate.

If there is any aspect of reality which by definition is surprising, extravagant, and purely gracious, the three notes we have observed in revelation, it would understandably elude the net of critical thinking.

He writes,» [Whitehead's] argument then makes the second and crucial point that this sense of reality which underlies all our experience comprises infinitely more than is sometimes supposed....

It impresses us with the realization that when we use the word «God,» we refer to an aspect of reality which transcends us and our creativity as well as our control, and which, if we are compelled to translate it into life, shatters the self - sufficiency of any form.

But that certain sayings of Oriental wisdom and of the psalms make an immediate appeal to the modern man is due to the fact that this religion has recognized clearly and taken account of a reality which modern thinking gladly ignores or seeks to evade with various theories — the reality of death, of mortality.

It is the earthly counterpart of that reality which St. Augustine called the City of God.

The God of the philosophers is no «Father», but the incomprehensible ground of all reality which escapes every comprehensive notion because he is a radical mystery.

In the case of Christian thinkers, to be sure, these implications have usually been obscured by the presence in their thought of another quite different understanding of reality which derives from Holy Scripture.

The aspects of reality which the sciences select for study are, in general, those about whose detailed structures religion has nothing to say.

He expressed it this way: «My point is simply that when we deal with aspects of reality which exhibit a freedom above and beyond structures, we must resort to the Hebraic dramatic and historical way of apprehending reality.

But at the same time Revelation itself enters a sphere of reality which is also determined by other forces, which indeed derive from God, the author of Revelation, but which on that account can not, in the actual form they take and in their special character, simply be derived from Revelation, which itself can not simply be identified with God as he is in himself.

Ward presents a range of good evidence that the «felt» perception of «values» is of a reality which to some extent transcends the perceiver.

Our technological achievements require and permit us to learn again what the community of faith has known — and trusted — from the outset: there is something outside our controlled management of reality which must be heeded.

Einstein always held that the statistical nature of Bohr et al.'s «Copenhagen interpretation» was an insufficient answer, and there must be a deeper and deterministic explanation of reality which will explain the behaviour of individual particles, and not just the stochastic ensemble.

We will first look at those aspects of reality which can serve to point to God (Where do we see God?).

The term «God» at least means that reality or dimension of reality which can not simply be equated with ordinary experience, but which yet discloses itself concretely in ordinary experience as the source of its reality and value.

The visions in Acts belong to the order of reality which needs to be encountered or changed.

The tendency nowadays, Kaplan asserts, «is to enlarge the concept of the natural so that it might include that plus aspect of reality which the traditional outlook did indeed sense but not altogether apprehend» (JC 315).

They are symbolic representations of aspects of reality which can not be consistently visualized in terms of analogies with everyday experience; they are only very indirectly related to observable phenomena.