Sentences with phrase «order of nature on»

Man is part of the causal order of nature on his planet.

Not exact matches

Important factors that could cause our actual results and financial condition to differ materially from those indicated in the forward - looking statements include, among others, the following: our ability to successfully and profitably market our products and services; the acceptance of our products and services by patients and healthcare providers; our ability to meet demand for our products and services; the willingness of health insurance companies and other payers to cover Cologuard and adequately reimburse us for our performance of the Cologuard test; the amount and nature of competition from other cancer screening and diagnostic products and services; the effects of the adoption, modification or repeal of any healthcare reform law, rule, order, interpretation or policy; the effects of changes in pricing, coverage and reimbursement for our products and services, including without limitation as a result of the Protecting Access to Medicare Act of 2014; recommendations, guidelines and quality metrics issued by various organizations such as the U.S. Preventive Services Task Force, the American Cancer Society, and the National Committee for Quality Assurance regarding cancer screening or our products and services; our ability to successfully develop new products and services; our success establishing and maintaining collaborative, licensing and supplier arrangements; our ability to maintain regulatory approvals and comply with applicable regulations; and the other risks and uncertainties described in the Risk Factors and in Management's Discussion and Analysis of Financial Condition and Results of Operations sections of our most recently filed Annual Report on Form 10 - K and our subsequently filed Quarterly Reports on Form 10 - Q.

But it seems everyone from James Clapper, to Louis Lerner, to Eric Holder, Susan Rice etc. etc. seems to be constantly contradicted or exposed as being less than truthful, whether it's IRS Targeting, tapping journalists, blaming Benghazi on a video, the existence of WMDs, a search for yellow - cake Uranium, who ordered Fast and Furious putting automatic guns in the hands of Mexican drug - lords, drone strikes, or... the nature of PRISM.

Best known is his depiction of the sinner as incurvatus in se, «curved in on self»: Our nature, by the corruption of the first sin, is so deeply curved in on itself that it not only bends the best gifts of God towards itself and enjoys them (as is plain in the works - righteous and hypocrites), or rather even uses God himself in order to attain these gifts, but it also fails to realize that it so wickedly, curvedly, and viciously seeks all things, even God, for its own sake.

Forasmuch as each man is a part of the human race, and human nature is something social, and has for a great and natural good, the power also of friendship; on this account God willed to create all men out of one, in order that they might be held in their society not only by likeness of kind, but also by bond of kindred.

One warning on the use of the terms is in order: theologically the term, creation, does not refer only to the nature, but the whole creation, human and otherwise.

«And to focus more precisely on the issue of «scientific evidence,» the sciences, ordered by their nature and method to an analysis of empirically verifiable objects and states of affairs within the universe, can not even in principle address questions regarding God, who is not a being in the world, but rather the reason why the finite realm exists at all.......

It is, indeed, something of an unusual event that an English bishop should base himself so firmly, not merely on the odd bland quotation here and there from whoever the current pope happens to be, in order to camouflage the true nature of some firmly secularist initiative, but on the spirit as well as the letter of entire magisterial documents, not least the Catechism of the Catholic Church itself — which, it will be remembered, we were all told by Bishop David Konstant was not for the likes of us, but for the bishops to read so they could tell us what was in it.

The proof for the existence of God is found in the Qur» an through meditation on the beauty and order of nature.

The particular mechanisms employed depend on circumstances of history, geography, and culture, and decisions about them can be made responsibly only by taking account of man's acquisitive propensities, his need for rational order, his longing for freedom, and his sense of justice — in short, by relying on an integral rather than a truncated conception of human nature.

Browsing the new arrivals shelf at your local theological library, you're now as likely to find titles by the Catholic dogmatician Matthew Levering, the Orthodox historical theologian Paul Gavrilyuk, and the Reformed theologian Kevin Vanhoozer on why we need to continue to speak, with the early Church, of God's inability to suffer — and of God's voluntary assumption of our human nature, in Jesus Christ, in order to share, and thereby overcome, our suffering — as you are to find another volume on God's suffering in the divine nature itself.

That, the Pope said, «touched on the very nature of the sacrament of holy orders.»

Similarly, while there may be some value in the refusal to take a moral stance on homosexuality — in order to focus squarely on the nature of marriage rather than on same - sex relationships — I am less than persuaded by the authors» moral judgment that people's sexual relationships are a private issue.

When the citizens of a republic or a civilization become merely self - interested (or equally worse, interested in nothing at all) the center fails, and chaos conquers — until a man rides in on a white horse and reestablishes an order based not on nature or on God's will, but on his own subjective vision of the world.

A kind of rational intuition is needed to perceive the general principles which are there ready - made in actuality.6 Or if patterned on the genetic - functional model, the generalizations have as their subject - matter «distinctions that arise in and because of inquiry into the subject - matter of experience - nature, and then they function or operate as divisions of labor in the further control and ordering of its materials and processes» (DWP 175).

(Vertebrates and canines are historical entities, but conceptual facts on the order of if it's a canine, then it's a vertebrate are by nature timeless and ahistorical, holding always and everywhere, even when canines and vertebrates are absent.)

On the other hand, finding a unitary principle for the manifold of discreet entities, which includes human experience, is made problematic by a denial of divine relativity because the relative nature of God did at least that unify the world into an ordered and organic whole.

Brightman's three stages in Personality and Religion are reminiscent of Descartes» attempt in the Meditations to restore our knowledge of the world on the basis of the cogito, but there the order is self, God, other minds, and finally nature.

While the other main texts on the objective lure stem from an earlier chapter on «The Order of Nature» (II.3 C), closer scrutiny suggests that they belong to a single insertion, made during the transitional period (C +) before Whitehead reconceived concrescence in terms of the prehension of past occasions.8

Modernity's emphasis on secularism involves three elements - a) the desacralisation of nature which produced a nature devoid of spirits preparing the way for its scientific analysis and technological control and use; b) desacralisation of society and state by liberating them from the control of established authority and laws of religion which often gave spiritual sanction to social inequality and stifled freedom of reason and conscience of persons; it was necessary to affirm freedom and equality as fundamental rights of all persons and to enable common action in politics and society by adherents of all religions and none in a religiously pluralistic society; and c) an abandonment of an eternally fixed sacred order of human society enabling ordering of secular social affairs on the basis of rational discussion.

The executive order seemed especially peculiar when juxtaposed with other stories on nature's inherent «unfairness,» such as a winter of record snowfall and the January earthquake in Los Angeles.

God is still that supreme reality who on the one hand maintains order and provides novelty and on the other hand through the process of nature and history secures ends that are incorporated into the divine self (in the divine «consequent nature,» as process thinkers would say), and thus validates and vindicates what is done in the world.

If it does so, it will reverse the trend of Pietism, Revivalism, and other similar movements, but it will follow them in their indifference toward denominationalism (cf. World Council of Churches, Commission on Faith and Order, The Nature of the Church, 1952).

It involves studying the holy truths and meditating on the impurity of the passions: in meditating on friendliness — in order to destroy hate; in meditating on dependent origination — to disperse error; and, finally, in studying all the teachings concerned with the nature of things.

He points out that in between the material on the one hand and the mental on the other «there lie the concepts of life, organism, function, instantaneous reality, interaction, order of nature, which collectively form the Achilles» heel of the whole system» (84).

Whitehead, on the other hand, stands at the forefront of a movement that was destined to debunk absolutes in both philosophy and science, in order to grasp the nature of reality with more subtle and flexible intellectual tools.

The most extensive section appropriate to this discussion is in Process and Reality at the end of a chapter on order («The Order of Nature,» which is chapter 3 of Partorder («The Order of Nature,» which is chapter 3 of PartOrder of Nature,» which is chapter 3 of Part II).

The whole neo-orthodox case against the liberal doctrine that the orders of this world can be transformed into the Kingdom of love rests ultimately on two propositions about the actual situation of man in nature and in society, which we need carefully to examine.

Nature is contingent on the divine will and can be known only by observing it humbly.8 These were presuppositions from which science could develop: the order, regularity, and intelligibility of nature, and the necessity of observation and experimentNature is contingent on the divine will and can be known only by observing it humbly.8 These were presuppositions from which science could develop: the order, regularity, and intelligibility of nature, and the necessity of observation and experimentnature, and the necessity of observation and experimentation.

On the contrary, there is a genuinely epigenetic advance in the order of nature and in the realm of history.

Typically, those who defend the family on natural - law grounds are happy to further demonstrate the compatibility of the nature - based approach with a supernatural one, wherein the authority of the traditional family results from the imposition of sacred order upon the natural substrate or raw material of biological necessity on the one hand and possibility on the other.

We see Nature combining molecules and cells in the living body to construct separate individuals, and the same Nature, stubbornly pursuing the same course but on a higher level, combining individuals in social organisms to obtain a higher order of psychic results.

According to Roger Ames (NAT 117), an «aesthetic order» is a paradigm that: (1) proposes plurality as prior to unity and disjunction to conjunction, so that all particulars possess real and unique individuality; (2) focuses on the unique perspective of concrete particulars as the source of emergent harmony and unity in all interrelationships; (3) entails movement away from any universal characteristic to concrete particular detail; (4) apprehends movement and change in the natural order as a processive act of «disclosure» — and hence describable in qualitative language; (5) perceives that nothing is predetermined by preassigned principles, so that creativity is apprehended in the natural order, in contrast to being determined by God or chance; and (6) understands «rightness» to mean the degree to which a thing or event expresses, in its emergence toward novelty as this exists in tension with the unity of nature, an aesthetically pleasing order.

Africanus replies by holding forth on the natures of the various heavens, beginning with the sphere of the fixed stars and proceeding to each of the planetary spheres in descending order, until he comes to our sublunary region of mutability.

The process - relational model of God as the most extensive exemplification of primordial creativity, with every worldly occasion in its own process of becoming; the process - relational concept of God as the principle of order channeling the world's becoming toward ever richer and more harmonious experience (the primordial nature); and the process - relational concept of God's preservation of every worldly occasion in God's own everlasting becoming (the consequent nature), with each such occasion evaluated and positioned for its greatest possible contribution to the divine life — these perspectives on divine reality which process - relational thought claims to find exemplified in the very nature of things are separately and together congruent with and supportive of the biblical images and events which describe the «already» in inaugurated eschatology.»

It is based on the conviction that the Christian scriptures give a unified, consistent account of the nature and destiny of humanity and cosmos, that is at once existentially true (it speaks to our subjective need for order and meaning in our personal existence) and cosmologically true (it gives a true and adequate picture of the way our world objectively is and will be).

For instance, a fellow who says there is no order in nature — nothing like laws of nature — that's not good common sense, because every living animal wants to make expectations about the future on the grounds that there are legitimate expectations about it.

«The laws of nature and of nature's God» ultimately are our constitutional order: to be a citizen of America is to adhere without qualification to the regime based on those principles.

Opponents of the view that chance has any part to play in the order of nature tried to ridicule it in the famous analogy of the typewriting monkeys, asking if a million monkeys banging at random on a million typewriters could by chance produce one of Shakespeare's plays.

Darwin's theory of the natural selection of chance variations put an emphasis on the role of chance in determining the order of nature in the living world.

His whole code and one's allegiance to it suggest, however, that somehow, somewhere, human beings have acquired the faculty of imposing meaning on the meaningless; and this imposed order becomes a kind of substitute for an intelligible universe, which may or may not be presided over by a Nature greater than our own.

His observations on the continents of the southern hemisphere changed his views of the source of the order in nature.

Others will prefer to remain on less speculative ground in merely affirming the astounding fact of order and in recognizing this as a primary datum in the nature of things.

Third, man's agency is dependent on sufficient continuity in the order of nature so that he can make inductions on the probable course of nature and then act with some confidence that a consequence remote in time will occur.

After commenting on the necessity of a principle of limitation and of its identification with God in Science and the Modern World, Lowe concludes that «the actual entity that is needed to order the possibilities is called the primordial nature of God» (101).

Novelty, freedom, spontaneity are secondary vis - à - vis ongoingness: there has to be novel concrescence in order for there to be freedom, spontaneity or novelty What has to be explained is becoming, which for Whitehead means: «the creative advance of nature» (as he puts it in the earlier works), or «the creative advance into novelty» (as he puts it later on).

Here we see why an ontology based on the metaphor of habit rather than law or mechanical action and reaction is superior for describing the order in nature.

On each occasion, Whitehead inserted a passage written from the standpoint of the later concept of God in order to reinterpret a passage initially written from the standpoint of his earlier concept such that the subject of the resulting passage would shift from God as the non-temporal actual entity to the primordial nature and, more widely, to God as primordial and consequent natures.

Such intervention can be regular and predictable on the basis of intuitions of the order of eternal objects in the primordial nature of God and can, therefore, be taken into account in the planning and responsible free choosing of men.

This principle of order need not be conceived of as imposing order on nature.