Sentences with phrase «on abstraction of»

As an undergraduate in English at University of North Carolina, Greensboro, my senior year, I'd charged into an essay on the Abstraction of Commerce, pitting neo-geo's Peter Halley against my new Gramscian hero, Allan Sekula.

The collection of oil and acrylic paintings on canvas comments on the abstraction of human experience, emphasising sexuality, violence, and delight.

Lenz's articles on abstraction of the 1930s and 1960s have appeared in American Fine Art Magazine and American Art Review.

From the middle of the 1960s until the end of the 1970s, the artist had focused on the abstraction of objects, such as mirrors or entablatures.

Visitors to both DAM and CSM's presentations of Shade will see Bradford's take on abstractions of class, culture, race, and gender.

Each body of work focuses on abstractions of time using specific materials to create newly formed topography.

Since the early 1980s, Halley's oeuvre has focused on abstractions of a single subject — a barred window from a prison cell.

Not exact matches

Nissan's Infiniti tried something similar, pricing its quirky Q45 at $ 38,000 — although hardly anyone could tell, thanks to an ad campaign that focused on fuzzy pictures of trees and other abstractions rather than the car.

And when we take those risks and we start to follow them in a process of abstraction which I will show you how we come up with the thesis... But over on the right hand side of this chart you will notice a red box with 11, those are the new ones of the 44.

«Obadiah was a cripple and a grump, on the beak of a bald - headed bird» Some lyricists are able to delicately transcend cohesive thoughts into imaginative worlds of abstraction.

@ lionlylamb: per rightly dividing the word... the video below is what Paul was talking about (focusing on Christ), not philosophical abstractions... «See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ.»

Although at times Hartshorne has spoken as though his account of experience rested on some intuition of its essence as exhibited in his own experience, 2 his predominant view and his philosophical practice advance a concept of experience that is generated by dialectical argument rather than by appeal to direct introspection or intuition: «The philosopher, as Whitehead says, is the «critic of abstractions.»

In review, the hierarchical scheme is constructed on a modified reductionist principle, in that each level of abstraction is to be explained in terms of the elements at the next highest level.

When Whitehead describes the approach to intellectuality as a gain in the power of abstraction, so that «the irrelevant multiplicity is eliminated, and emphasis is laid on the elements of systematic order in the actual world» (PR 388), we take this to mean that mentality becomes habitually effective when its potentially anarchic initiatives are both nourished and preserved at lower, more reiterative levels of conceptual functioning.

Aristotelian abstraction is, on the other hand, «where the false path branches off and abstraction strays from the highway of the Notion [Begriff] and forsakes the truth.

Rather, he dwells on the adverse effects of the spirit of abstraction - that imperialistic fascination which betrays the: concrete reality itself.

It's just a way that our human minds measures how physical reality behaves (some of us, like Hawking, do this better than others, but either way, it's just all in our heads, or if we write it down, it becomes an abstraction on paper.

In his main work, Difference and Repetition (1968), he has shown why the conception of concrete immediacy in and between occasions must not be considered naive in a post-Hegelian sense, but post-Hegelian altogether.15 In order to achieve this aim, Deleuze replaces the categorization of the world into the general and the individual in favor of the distinction of the universal and the singular.16 On the level of abstraction, «mediation» describes the analysis of that which is subjected to a «law.»

On this view, the universal principles, which are arrived at by means of abstraction from particulars, retain an intrinsic link with the particulars subsumed under it.

(The [SMW] actual occasion is strictly a physical occasion, except in the final qualifying paragraphs of the chapter on «Abstraction.»)

A process perspective on the language through which Matthew brings his christological witness to expression thus in my estimation lends support to Ogden's contention that the message of the New Testament is one that «can be formulated in complete abstraction from the event Jesus of Nazareth and all that it specifically imports.»

Matthew's anthropological undercurrent, in other words, presents on its own — in abstraction from the christological context in which it is set — precisely that vision of human existence that is generally associated with christology.

«37 Thus, there is an identification of the shining present (i.e., the datum self) with the given (lower case «g»), while The Given is the given plus all our hypotheses, analyses, inferences and abstractions tacked on, along with whatever else toward which we are passive.

A process perspective on the language through which Matthew brings his christological witness to expression lends support to Ogden's contention that the message of the New Testament is one that «can be formulated in complete abstraction from the event Jesus of Nazareth and all that it specifically imports.»

This man in general is no more than an abstraction: he exists only on the strength of a misunderstanding due to the imperfection of language».

Mays's discussion leans heavily on the chapter concerning abstraction (SMW, chapter 10), for Whitehead's discussion there of the realm of eternal objects tends to lend support to Mays's interpretation.

The caution is against replacing the old set of abstractions, brought to the learning situation by the student, with a new set of abstractions chosen on the basis of a pattern apparent only to the person in charge, i.e., the teacher.

In other words we should walk away from divisive ideologies and abstractions and go back to living humbly and diversely and happily as one human family on earth with large tolerance and a divine wealth of education and human opportunity and accountability — the politics are as dead as a false god of convention.

Well, we say he's Socrates, but the Socrates Strauss presents us — one faithfully based on the character in Plato's dialogues — is someone somewhat unreal, a sort of an abstraction.

Bergson believes that we would almost have to stand on our heads to rethink abstractions in terms of process.

The German theologian Karl Heim and the Swedish theologian John Cullberg have both systematized the I - Thou philosophy to the point where it bears unmistakable traces of that reliance on the reality of abstraction which characterizes I - It.

This method is twofold: on the one hand, speculative philosophy builds systems of abstractions in terms of which all elements of our experience can be interpreted.

As Paul Pfeutze has pointed out, both the dialogical philosophy and pragmatism emphasize the concrete and the dynamic, both reject starting with metaphysical abstractions in favour of starting with human experience, both insist upon «the unity of theory and practice, inner idea and outer deed,» and both insist on the element of faith and venture.

But this insistence on Kantian morality, to my mind, shows a thinness regarding the foundation of ethics not only when it moves to an abstraction beyond settled emotive, historical and cultural practices, whether they be for better or worse.

My Lutheran friend is pleased that Catholics and Lutherans can approve a common statement on justification by faith, but «doctrinal agreement turns out to be sheer abstraction apart from a concrete vision of the shape of the Life we are saved to live.»

If we ask whether there could be a sort of intellect that abstracts without at least partially distorting, I think Bergson would reply that we have no experience of anything like that, and any such idea would be highly speculative and would risk missing the meaning of the terms «intellect,» and «abstraction,» since these terms are employed based on an experience we really have.

An actual occasion on the side of its full concreteness is a natural event, but this natural event, which is fully concrete, is an abstraction from a complete actual occasion.

But to talk about the life of men apart from the societies that shape and constitute them is similarly an abstraction which borders on the reductionist fallacy, which sees social wholes as merely summaries of individual behavior.

In the last four paragraphs of the added chapter on «Abstraction» Whitehead introduced this.

On the other hand, if these lesser individuals do not preserve all of their pasts but really feel in terms of selected abstractions, and if God feels the world in a like manner (as he would have to in order to be consistent with our first principles), then he will not save all values.

Flat, blank facades on buildings conceived as commodities — or just oddities — rather than works of civic art; flat modernist pictorial abstractions; the flattening of cultural history into pseudo-history packaged as what Henry dismissed as «applied sociology» — all spoke to him of something far more ominous, the abasement of man and the crude negation of his proper relationship to nature as embodied in the great tradition.

But if Royce was incapable of rebuilding community on the basis of an abstraction as vague as loyalty, certainly Peirce was even less likely to have been able to construct a viable notion of community.

The term is apt, since this movement shares many features with the romanticism of literature and philosophy — the stress on feeling rather than rationality, on individuality (e.g., the individual nation) rather than universality, on particularity (e.g., of blood and soil) rather than abstraction.

(ii) Science restricts itself to abstractions that depend not on the full structure of an actual entity, but on those elements of structure that an entity inherits through its objectified past.

As the 20th century progressed, these currents would evolve into existentialism, whose diverse forms insisted on the primacy of existential individuals with unique freedoms over science's abstractions and necessary laws.

His primary point is that the identity through change of such entities, though real enough on its own level, is something of an abstraction from its constituent concrete events.

Characterizing world consciousness as «a very high level abstraction which has affected the thought patterns of an individual or of a society» (p. 5), Regan goes on to show how for Whitehead the approximation to world consciousness and the development of religion are parallel.

It is on this longer path that this can be understood: that the ideality of the meaning of the text, in the spirit of Husserl, is still a «metaphysical» abstraction, a necessary abstraction, to be sure, when faced with the psychological and existential reductions of the meaning of the text, but an abstraction nonetheless in relation to being's primordial claim to say.

There could be generalizations of Extensive Abstraction applicable to colors and so on, but the particular example he develops concerns space and time, where proceeding from perceived events one achieves points as ideal limits of a series of approximations.

The way we get our ideas of space could be through Extensive Abstraction and so on — I don't actually think it is.