Sentences with phrase «order of the universe as»

Not exact matches

Furthermore, since, as is self - evidently apparent, the classes of beings are, at a command, in motion in a fashion a thousand times more well - ordered than that of an army, each group, from the stars, sun and moon and their motions to the flowers of the almond, displaying the decorations and uniforms the Pre-Eternal All - Powerful One has conferred on it, and the motion He has determined, in a way a thousand times more regular and perfect than that of an army — since this is so, the universe has an Absolute Ruler behind the veil of the Unseen, and its beings look to and conform to His command.

oh and except Chaos as the universes natural order, except that war is a natural part of the human experience.

[5][6] The theory could potentially explain why a mysterious repulsive form of energy known as the «cosmological constant», and which is accelerating the expansion of the universe, is several orders of magnitude smaller than predicted by the standard Big Bang model.»

Thus, even though actual occasions are «the final real things of which the world is made up» (PR 18/27), societies as the progressive «layers of social order» into which they are organized are clearly of equal importance for the self - constitution of the universe from moment to moment.

However, when it comes to Man, the principle of intelligibility that integrates, actualises, orientates and is the driving force of human nature as a going concern in the universe has to be of a different order from matter.

However, the «laws» of physics, the interrelatedness of being within matter that lies at the heart of all natural science, beg the question: Why is the universe ordered as a unity (rather than being random)?

Our positing of «laws of nature» comes from our developing analysis of the material behaviour of the universe as ordered and unified.

The interrelatedness of being within matter that lies at the heart of all natural science, begs the question: Why is the universe ordered as a unity?

Whitehead's argument for the existence of God, insofar as there is an argument at all, is primarily the traditional one from the order of the universe to a ground of order.

The kind of theology I will be engaged in here, by no means the only kind, could be called heuristic theology; in analogy with some similar activities in the sciences, it «plays» with possibilities in order to find out, to discover, new fruitful ways to interpret the universe.6 In the case of an heuristic theology focused on cosmology, the discovery would be oriented toward «remythologizing» creation as dependent upon God.

God literally became a man in order that the human categories of spirituality could be recognized as truly divine, and not the mere invention of a frightened race seeking some means of converting a miserable and ephemeral existence into a dignified and permanent purchase upon the existence of the universe.»

His rejection of independently existing substance in favor of a universe in which all entities are related, the idea of actual entities as valuing subjects prehending and creating themselves Out of the feelings of other subjects, the declaration that the most basic form of order is aesthetic, and the insistence that the lure toward beauty and adventure is a primary drive in the process of reality, are all examples of Whitehead's fundamental insight that to be is to be related, to exhibit some degree of beauty in those relationships, and to have the power both to affect and to be affected.

The whole process of evolution, as a matter of fact, tended toward reason in order that through it, the universe comes to an awareness of God as its Ground.

However, this is seen as a bad thing, and the aim of the Hindu religion is to escape from the cycle of reincarnation in order to escape from the universe to become merged with God.

On the other hand, if he / she does exist, which I'm convinced he / she does (consider the exquisite mathematical formulas that help to explain the order of the universe — suggesting a higher level of intelligence in its design, or look into a new born's face), the last thing I want to do is go around telling everyone my brain is a computer and there is no such thing as Santa Klaus.

Stoicism offers an obvious example: a vision of the universe as a fated, eternally repeated divine and cosmic history, a world in which finite forms must constantly perish simply in order to make room for others, and which in its entirety is always consumed in a final ecpyrosis (which makes a sacrificial pyre, so to speak, of the whole universe).

In fact, with a view of time as negative, as source of mutability and contingency, some other way has to be found to explain time's origin in order to safeguard God's causality, by saying, e.g., that time is the measure of the degradation resulting from the fall, or that God created a metaphysical and finished universe through an instantaneous creation in which every species, was present from the beginning, instead of a world of becoming and growth.

Just as there is a temporal ordering of all of the actual occasions in the universe, so there is a temporal ordering of prehensions in the process of concrescence of each individual actual occasion.

That said, the case has been made that if the Christian god exists, then «God should be detectable by scientific means simply by virtue of the fact that he is supposed to play such a central role in the operation of the universe and the lives of humans», with the conclusion that» [e] xisting scientific models contain no place where God is included as an ingredient in order to describe observations.»

Believing the the existence of and endless yet natural number of alternate universes existing together in order to try to make the math work strikes me as far more fanciful than believing in a designer.

In contrast to people in biblical times «modern man acknowledges as reality only such phenomena or events as are comprehensible within the framework of the rational order of the universe... the thinking of modem men is really shaped by the scientific world - view, and.

Even if you can't bring yourself to call it «God,» it is undeniable that the cause, whatever it is, must be transcendent and preexistent, as it had to have existed before everything else in order to have caused everything else; it must be immaterial, as its existence preceded the existence of matter; it must be intelligent, as evidenced by the complexity of the universe it caused; and it must itself be uncaused, existing necessarily rather than contingently.

As for me, I can't believe in an human - like being that designed and jump - started the universe 13.8 billion years ago and set aside a planet for His special favorite creations, so He'd have someone to keep Him company and sing songs praising Him, then gave Bronze Age hermits a book of His orders to mankind that includes «thou shalt not round thy head nor cut thy beard» on penalty of eternal suffering... just CA N'T, any more than I can force myself to believe the world rests on the back of giant turtle.

«whatever it is, must be transcendent and preexistent, as it had to have existed before everything else in order to have caused everything else; it must be immaterial, as its existence preceded the existence of matter; it must be intelligent, as evidenced by the complexity of the universe it caused; and it must itself be uncaused, existing necessarily rather than contingently.»

Under the guise of the scientific notion, I defy science to reproduce the human brain, create DNA that matches with another person, create a universe that has order, make humans with all the complexities all the same with identical DNA factors, and every human with the same finger prints as another, and when an atheistic scientist can do that, I will rethink my level of thoughts in regards to God.

He defines symbolic universes as «bodies of theoretical tradition that integrate different provinces of meaning and encompass the institutional order in a symbolic totality.

The «running down» of the physical universe is interpreted as a general decay of the patterns of prehensions now dominant; new societies defined by new types of order, now perhaps sporadically foreshadowed, will arise in another cosmic epoch.

The evolution of man is built into the order and development of the universe as its purpose, for with man creation passes to a higher order of being.

But because the Church successfully evolved, because believers were willing change their minds about the structure of the universe in order for their faith to makes sense in a modern world, what was once considered heretical is now embraced as scientific fact.

Whitehead suggests that the fundamental category for understanding the universe is aesthetic valuation toward order and that the richness of creativity will sometimes produce aberrations as well as serendipitous outcomes.

Consistent with his metaphysic of dynamic singulars internally related to each other, Hartshorne conceives the cosmic ordering power as internally related to everything over which its power holds sway — that is to say everything in the universe.

Evolution, as Darwin and Wallace originally conceived it, accounts for the emergence of certain kinds of order within the universe, whose existence and order are presupposed.

As Provine summarized the matter, «The destructive implications of evolutionary biology extend far beyond the assumptions of organized religion to a much deeper and more pervasive belief, held by the vast majority of people, that non-mechanistic organizing designs or forces are somehow responsible for the visible order of the physical universe, biological organisms, and human moral order.»

5 This is a remarkable anticipation of Whitehead's view in Process and Reality that God's primordial ordering of the world's possibilities (the eternal objects) is the ultimate source of novelty in an emergent universe, except that Thornton understands these possibilities to be everlasting rather than timeless.6 This reification of what for Whitehead is purely possible, needing concrete embodiment in the actual world, leads Thornton to conceive of the eternal order as absolutely actual in its unchangeableness, identical with God.

Of course, moral categories are real forms of order in the universe, and as part of valuation, moral valuation has a basis in the fundamental nature of thingOf course, moral categories are real forms of order in the universe, and as part of valuation, moral valuation has a basis in the fundamental nature of thingof order in the universe, and as part of valuation, moral valuation has a basis in the fundamental nature of thingof valuation, moral valuation has a basis in the fundamental nature of thingof things.

You don't have to feel small in order to come to terms with an idea that we will once again become part of the universe in death, and give nutrients back to the ecosystems that have helped sustain life as we know it.

Here and there it may be, we can catch a glimpse of the wonderful order in nature, the regularity of the stars, scattered over the wide spaces of the universe yet obedient to one law; the order to be found even in the microscopic world, as also within visible things concerning which science has given such amazing information in recent years; the order in the construction of a flower or of an animal, from the flea to the whale, a noteworthy obedience to law even in the life of man.

Only God, we will recall, is viewed by Cobb as being present within all other actual occasions, as entertaining the ideal aim for each newly concrescing actual occasion, as «the ground of being, the ground of purpose, and the ground of order» (CNT 227), as the principle of guidance, and as the one whose universal aim for the «ideal strength of beauty» (CNT 180) of the universe is never finally defeated.

The principle of natural selection at the cosmic level and secondly chance together with purpose, as organizing principles, provide another way of looking at the order of the universe.

The principle of natural selection at the cosmic level, together with chance and purpose as organizing principles, provide another way of looking at the order of the universe.

God is the ground of order but the order is a changing and developing one as the many become one, else ours is a multiverse and not a universe.

THEN TAKE THE UNIVERSE AND GRIND IT DOWN TO THE FINEST POWDER AND SIEVE IT THROUGH THE FINEST SIEVE AND THEN SHOW ME ONE ATOM OF JUSTICE, ONE MOLECULE OF MERCY AND YET... YOU ACT AS IF THERE IS SOME IDEAL ORDER IN THE WORLD, AS IF THERE IS SOME... SOME RIGHTNESS IN THE UNIVERSE BY WHICH IT MAY BE JUDGED.

Polkinghorne's discussion of the resurrection focuses, in contrast, on general philosophical arguments to the effect that «in order to confirm... the claim that the integrity of personal experience itself, based as it is in the significance and value of individual men and women and the ultimate and total intelligibility of the universe, requires that there be an eternal ground of hope who is the giver and preserver of human individuality and the eternally faithful Carer for creation.»

His arguments are devoid of facts, and his masquerade as a scientist, or whatever, is galling» «attempting to debunk the integrity of the bible, and glorify the theory of evolution is simply a tactic to lure unsuspecting seekers to abandon reason and science in order to embrace an illogical, unverifiable, subjective based explanation of the universe.

Understanding God as a force which creates and orders the universe, for instance, may invite a notion of God as all - powerful and in control.

But such congruity is possible only if this principle of order is at the same time understood as a constant source of novelty as well.5 For it is in the influx of novelty into our universe that those deviations from order, regularity and tranquillity that we loosely refer to as «chance» occurrences take place.

The only realistic picture of the universe we can have is one in which there is both order and chaos, one in which chaos is just as primordial as is order.24 If we begin with this fact and keep returning to it, then we will be able to render the idea of God compatible with the cosmos after all, including its experiences of pain.

It refers to God as the upholder of cosmic order, an order usually framed in terms of the ethical vision, and it attributes whatever evil arises in the universe to the invasion of novelty.

The existence of the second law of thermodynamics and the existence of local enclaves of decreasing entropy, as is the case with life, means that less ordered systems within the whole system of the universe have become more ordered.

This is the reversal of expectation that in literature we know as peripety, that unsettling surprise that, however it may threaten the perceived universe of a particular character, ultimately serves the achieved order of the work, which may be said to thrive on the disorder that opposes a simplistic solution to problems of plot, character, and theme.