Sentences with phrase «of the actual facts which»

The concluding part of a communication assignment is imposed with the summarization of actual facts which are derived from the study.

Not exact matches

You are much better off to give your potential hire actual questions to answer — things you don't expect them to know but which will show if, in fact, there is what you are looking for between the ears of the person you are considering hiring!

Except if you are worshipping at the Church of Byron Sharp, in which case there has to be a specific and extremely complicated reason why either the Brexit campaigners were in actual fact targeting everyone or this campaign clearly did not work, despite what everyone is starting to suggest.

Now that the Republican and Democratic Conventions are over with, we can move on to the actual debate portion of the election, which means that your Facebook feed is about to get stormed by a barrage of thoughtful, reasonable, measured political opinions that will never be inflammatory hyperbole packed to the brim with dubious facts.

It has long been clear from apparatus like miniature and 8 mm cine cameras, as well as the tape recorder, which are in actual fact already in the hands of the masses, that the individual, so long as he remains isolated, can become with their help at best an amateur but not a producer.

It is one thing to grant that a moral world must contain natural regularities and that some nonmoral evil is an unavoidable by - product of such regularities, but quite another thing to grant that we must have the exact types and amount of natural evil which we in fact experience in the actual world.

Secondly, although it is easy from our perspective to identify, in isolation, certain «free choices» which we believe should have been vetoed by a Plantingan God, what must actually be demonstrated to make Griffin's contention a strong one is that the entire world system (the different possible world) of which such a violation would be a part would in fact result in a significant increase in the net amount of good in comparison to the actual world.

This adventure embraces all particular occasions but as an actual fact stands beyond any one of them... [It] includes among its components all individual realities, each with the importance of the personal or social fact to which it belongs.

A philosopher notes three areas in which linguistic philosophy could broaden itself: 16 (1) broaden the verifiability principle so as to make other experiences besides sense experience possible, (2) abandon the viewpoint that would reduce all meaning of things to present or actual fact, and (3) pay more attention to conceptual frameworks through which we seek to apprehend the world.

As the actual Church in fact does not fulfill it, does not advocate concrete social demands energetically enough, does not dissociate itself radically or quickly enough from dying social forms, does not stigmatize nuclear warfare profoundly enough (all this according to the opinion of these Christians, which objectively is by no means necessarily false), they experience one disappointment after another in regard to the Church, protest against it, hurt and irritated, and turn into lay defeatists.

Believing supernatural claims for which there is not a shred of actual evidence (fact) is not a requirement (fact) of certification or actual delivery of services.

In regard to Whitehead's introduction of God and eternal objects to explain human freedom he says: «If explanatory principles are available which could account for the sensation of freedom without at the same time taking us beyond the bounds of the actual world, we should explore them, and, if they prove to be consistent with the facts, adopt them in preference» (ISP 246).

Of immediate interest is the fact that the eighteenth Category of Explanation can also be termed the «principle of efficient, and final, causation;» for elsewhere Whitehead tells us that the» «objectifications» of the actual entities in the actual world, relative to a definite actual entity, constitute the efficient causes out of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134Of immediate interest is the fact that the eighteenth Category of Explanation can also be termed the «principle of efficient, and final, causation;» for elsewhere Whitehead tells us that the» «objectifications» of the actual entities in the actual world, relative to a definite actual entity, constitute the efficient causes out of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134of Explanation can also be termed the «principle of efficient, and final, causation;» for elsewhere Whitehead tells us that the» «objectifications» of the actual entities in the actual world, relative to a definite actual entity, constitute the efficient causes out of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134of efficient, and final, causation;» for elsewhere Whitehead tells us that the» «objectifications» of the actual entities in the actual world, relative to a definite actual entity, constitute the efficient causes out of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134of the actual entities in the actual world, relative to a definite actual entity, constitute the efficient causes out of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134of which that actual entity arises; the «subjective aim» at «satisfaction» constitutes the final cause, or lure, whereby there is determinate concrescence» (PR 134).

The word which got translated into Latin as «credo» did not really mean «I believe this as actual fact» but something more like «I put my faith in, or I commit myself to, or I follow the teaching of...».

It is essential here to comprehend that the principle of relativity (which states that all actual entities are internally related) is not simply applied to physiology or psychology, etc., but rather, in each instance the principle is arrived at in an original way from within the particular facts of the particular field of learning in question.

Feeling overwhelms repetition; and there remains the immediate, first - handed fact, which is the actual world in an immediate complex unity of feeling» (PR 206).

This perspective of B as external to that of A. However, Whitehead's theory is inconsistent with versions of externalism which assume a hypothetical ideal observer or versions of externalism dependent on types of realism which posit objective facts of the matter independent of the experience of any actual subject.

Why may they not be the actual turning - places and growing - places which they seem to be, of the world — why not the workshop of being, where we catch fact in the making, so that nowhere may the world grow in any other kind of way than this?

Rousseau, it turns out, radically underestimated the degree to which the «no - brainer» morality which he attributed to the «moral law within» was in fact the product of the profound influence of actual, institutional, historical Christianity.

There are thus real individual facts of the togetherness of actual entities, which are real, individual, and particular, in the same sense in which actual entities and the prehensions are real, individual, and particular.

In fact, in spite of his insisting that most actual occasions are unconscious (and that there is much that is unconscious even in that series of actual occasions which constitute our successive mental states), his talk of their experience or feeling of themselves, the influence of their predecessors, and their subjective immediacy seems pointless unless each of them is supposed to feel its own being, in some genuine sense, however dimly, so that there is a truth as to what - it - is - like - being - it.

Again,» [t] he ultimate fact in the constitution of an actual entity which suggests this term [«potential difference»] is the objective lure for feeling.»

There is probably even an earlier anticipation in his account of the «multiplicity of Platonic forms» which is «given» for a particular actual entity: «This ordering of relevance starts from those forms which are, in the fullest sense, exemplified, and passes through grades of relevance down to those forms which in some faint sense are proximately relevant by reason of contrast with actual fact» (PR 43fC).

The «becoming» of the actual entity and its «being» are analytically distinguishable but inseparable in fact: they constitute two conditions of the one process which is the actual entity.

Each actual occasion prehends the space - time continuum in its infinite entirety; that, says Whitehead, is nothing but an example of the general principle (also illustrated by prehension of qualitative eternal objects) that «actual fact includes in its own constitution real potentiality which is referent beyond itself.»

That supernatural order of life which the apocalyptists had predicted in terms of pure fantasy is now described as an actual fact of experience.

Each pulse of existence — Whitehead calls them «actual entities» — requires the antecedent others as its constituents, yet achieves individuality as a unique, finite synthesis; and when its growth is completed, stays in the universe as one of the infinite number of settled facts from which the individuals of the future will arise.

And we have already emphasized again and again that what God is «up to» in the creation, as well as in human life, is the bringing to actual realization of the potentialities which are given to both in the very fact of their being created.

Mark is preaching the gospel; he is doing it by telling a story belonging to the world of actual fact: the world in which Herod Antipas and Pontius Pilate played the parts on the public stage which secular historians ascribe to them; the world in which the machinery of Roman rule operated in ways known to all students of the period; the world which was disturbed by the familiar tensions and conflicts of the last half century of the Jewish state.

The fact that the idiom has had a much longer and more varied history should make it possible for it to be rescued from bondage to a narrow usage which not only turns out to be unwarranted, but which is in actual danger of obscuring, even obliterating, an important value of the idiom.

The fact is that duration of self - enjoyed becoming — that moment of passage in which the past actual world is prehended and objectified in a new way for the use of the future.

When we are told that «communism and Christianity are in actual fact two competing systems offering to reconstruct China... they are two antithetic and contrasted systems, either of which will affect the whole political, social and spiritual life of the people,» the question at once arises: What are the Christian correlates to the communist economic system and social practice?

The vehicle in terms of which Whitehead reconciles both final and efficient causation and fact and value is the concept of an actual entity, or actual occasion.

In fact, it is the consideration of evil which constrains us to make this new move; now, with the consideration of evil, it is the very question, of freedom, of the real freedom evoked by the postulates of the Critique of Practical Reason, which returns; the problematic of evil requires us to tie, more directly than we have so far been able to do, the actual reality of freedom to the regeneration which is the very content of hope.

If change really involves self - transcendence even, in certain circumstances, to a new essence, even though only in virtue of the dynamism of absolute Being, which of course does not, let it be repeated, alter the fact that it is a question of self - transcendence; if matter and spirit are not simply disparate in nature but matter is in a certain way «solidified» spirit, the only significance of which is to serve to make actual spirit possible, then an evolutionary development of matter towards spirit is not an inconceivable idea.15 If there exists at all by virtue of the motion of absolute Being, a change in the material order whereby this rises above itself, then this self - transcendence can only occur in the direction of spirit, because the absolute Being is spirit.

In the fourth occasion in which Whitehead refers to the consequent nature of God, Whitehead asserts that a nexus (a fact of togetherness) that is not a specific nexus of a concrete actual entity in the world must be somewhere.

Griffin does not avail himself of the distinction proposed by Pailin, whereby God's personal attributes are those values which God has in fact chosen for all occasions in this actual world, in either case, however, such personal attributes would be knowable in the same way that his metaphysical attributes are, namely, by way of philosophical inquiry.

For of course the question is precisely whether the change and becoming which we observe and must take into account as a certain fact in our metaphysical thinking, can not be viewed as a mere «becoming otherwise» without any actual increase of being.

Among all the possibilities which are open in the total scheme of things, there must be a reason why the particular actual achievements which we know to be there are in fact present.

A new humanity has been created, the spiritual humanity of the age to come, to which even now one can belong (fully, in principle, and partially in actual fact), through faith in — that is, through personal trust and self - denying devotion to — the one who loved us and gave himself for us.

The Gospels, of course, represent Jesus as being fully aware of his messiahship, but the fact that this awareness is more conspicuous in the later than in the earlier Gospels and, particularly, that in Mark the messiahship is a secret which at first no one and later only a few shared — this fact strongly suggests that the tradition that Jesus was conscious of being the Messiah developed in the church in response to its own faith in his messiahship, and does not truly represent Jesus» actual conception of himself.

It can be argued that, although it may appear easy to identify given «free choices» that it seems could have been vetoed without harming the moral integrity of our universe, what must really be demonstrated is something that is much more difficult to establish: that the different world system of which such violations would be a part would in fact contain a significant increase in the net amount of good in comparison to the actual world.

There are, however, hints here and there in Hegel's writings, most notably in the preface to the Philosophy of Right, that philosophy's role of discerning the rational at work in history consists in the identification of a truth to which not all actual historical circumstances in fact conform.

it is one thing to grant that a moral world must contain natural regularities and that some nonmoral evil is an unavoidable by - product of such regularities, but quite another thing to grant that we must have the exact types and amount of natural evil which we in fact experience in the actual world.

For instance, in the prayer of confession the confessor is directly confronted with the objective and unalterable fact of actual existence and the heights of possibility which it contains.

Likewise, an electron or a proton would be an enduring object by virtue of the fact that, besides the «yet more ultimate actual entities» within the electronic or protonic society (PR 139), the «electronic and protonic actual entities» (PR 139) are regnant occasions within the society in which they are members.

In each case there is an actual fact — positive or negative — which must correspond to the assertion; this is significant since the correspondence is a constituent of the proposition qua proposition.

What frightens all reasonable people is the fact that we see about us, in our own neighborhoods, some of the same factors which, existing in greater degree, made that object lesson actual.

But the fact that all the evils of the actual world are used by God as a foundation upon which God perfects the world and Godself does not mean that the evils are merely apparent.

in actual fact — you are listed as number 35 in the top religion blogs in the world on Technorati's religion section, in which many of these blogs mentioned do not appear at all.