Sentences with phrase «other distinctions which»

But this explanation does not exclude the possibility of other distinctions which also shed light upon the biblical revelation about man and which may give rise to other theories, such as the Whiteheadian one we have described.

Not exact matches

If, on the other hand, primary ousia is, as Father Owens suggests, neither the sensed individual nor the universal but the individual form, the formal cause or the act within the thing which is prior to both the sensed individual and the universal, we must ask, as Hegel may have done, is any meaningful distinction between «individual form» and universal possible within Aristotelian logic?

In the second place, the point of view which would insist upon an absolute distinction between Jesus Christ and all other instances of divine revelation is not confined to the so - called «neo-orthodox.»

This distinction can be applied to the relation of God and the world in a way which indicates how some events can be «acts of God» to a higher degree than others are.

The way of distinction, therefore, puts a positive valuation on the time - space continuum and, though it sees divine redemption as the remaking of history into something new, it can not conceive of divine - human interaction in other than historical terms which preserve the qualitative difference between God and man.

But the tendency to maintain a distinction between Jesus and God, attributing to them different ontological status, is strongest in the first and fourth, and the tendency to identify God with the revelation of God is strongest in the second and third, which in other ways seem to be most strongly opposed to one another.

Whitehead adds several pages later that the metaphysical misconception of the particular - universal distinction is historically rooted, n the Aristotelian ontology of substance, in which the «particular» is «conceived as being just its individual self with no necessary relevance to any other particular» (PR 50/79).

Essentially, when it comes to the role of faith and works, it is critical to understand the important distinction between the free gift of eternal life to all who simply believe, and many of the other benefits of the Christian life which can be gained through following Jesus daily.

These previous points once again are believed by many religions, but there are also many religions that don't make this clear distinction as with some forms of Hinduism, Buddhism, Taoism and others which believe in the transmigration of the soul through reincarnation from humans to animals and vice versa.

There he develops a distinction between ordinary language («It was very cold») and two other kinds of language, each of which transforms ordinary language in the interest of certain purposes.

His contention is that Whitehead's move from Trend I, the delineation of types of existence, to Trend II, in which Whitehead has assigned some order of «priority» among the types, is incoherent, that it involves the arbitrary introduction of some other principle not required by, and indeed inconsistent with, that upon which the distinction into types is made.

Here we find the crucial distinction between Buber's dialogical philosophy and pragmatism, which resembles it in a number of other ways.

This point is similar to the distinction Thomas Aquinas makes between some articles of faith which are as such secundum se and others in ordine ad alia (ST 2 - 2, q. 1, a. 6).

Such a distinction has real merit, but it does not answer the question as to whether there may not be other channels of «salvation» (in almost any sense that can be intelligibly specified) than that which stems from the historic events connected with Jesus of Nazareth.

He is, rather, a very complex structured society which sustains, among many other societies, a regnant, personally ordered, subordinate society (an enduring object) which Whitehead refers to as «the soul of which Plato spoke» (Adventures of Ideas 267 — see also pp. 263 - 264 for a clear statement of the distinction between «the ordinary meaning of the term «man,» which includes the total bodily man, and the narrow sense of «man,» where «man» is considered a person in Whitehead's technical sense, i.e., as the regnant, personally ordered society which he identifies as his equivalent of Descartes» thinking substance and Plato's soul).

We can not make a chronological distinction between faith and obedience, nor determine which is the logical consequence of the other.

At this point, we need to make distinctions between language that can be supported by historical data and language which operates on other levels.

Her other distinction is between such volunteer civic activities, which many SGKAs willingly participate in, and the political activities that most still shun.

This is the distinction which will permit him to say that we directly experience other individuals.

In other words, reference is made to the distinction between the concrete states of God and the abstract changeless nature which is inevitably exemplified in each of those states.

On the other hand, the Good rejects all stupid honor and distinction, where its greatness would be compared with an estate which the «individual» has not money enough to buy so that it is necessary to take up a collection.

But what is arresting in this passage, in comparison with the others cited earlier, is the distinction Hartshorne explicitly makes between our merely feeling «the inclusive something,» only some of the abstract aspects of which are we likely to think about when we speak of it as «truth» or «reality,» and our consciously realizing, and thus thinking instead, that this inclusive something has to be «an inclusive experience,» which as such is «the model of all experiences.»

The basic conviction was that of a legitimate distinction between sacred and secular: between things which by nature and circumstance belonged to God and through which he might be known, on the one hand, and those which belonged to the world and tended, therefore, to separate a man from God on the other.

But as much as this can not be said for another distinction, of which one often hears, between the historical interpretation of the Bible on the one hand, and an interpretation variously called devotional, religious, or theological, on the other.

Whitehead's distinction has to do with the ways in which God is related to other actual entities.

Others eliminate the force of the difference, but not the difference itself, by making various distinctions, for example, between the historical «accidents» and the eternal «essence» (as in Harnack), or between the familiar present worldview, which is normative, and the strange, alien past one, which is not (as in J. Weiss and Schweitzer), or between what a text «says» and what it «means» (as in Bultmann, whose approach attempts to resolve the tensions involved in the former two enterprises).

In other words, Ogden's analysis of various descriptions of experience is informed by two distinctions, both of which apply to the noetic pole of experience: a twofold distinction between nonsensuous and sensory modes of experience and a threefold distinction of what Whitehead calls «the feeling of the ego, the others, the totality,» that is, of self, other, and whole (PP 84).8 This comprehensive hermeneutical grid then permits an explanation of what he claims is a «sense of ourselves and others as of transcendent worth,» as precisely an «awareness of ourselves and the world as of worth to God» (PP 86f) Y Ogden notes that such an evidently theistic explanation is not open to empirical or experiential confirmation on either of the two more restrictive descriptions which, as he observes, must either «refer the word God» to some merely creaturely reality or process of interaction, or else., must deny it all reference whatever by construing its meaning as wholly noncognitive,» if they seek experiential illustration for such a sense at all (PP 80) 10

In classical theology a distinction is made in the kinds of veneration or reverence which may be given by man to others.

But the chief distinction between internal process and physical time is that the process occurring within an occasion has no efficacy for other occasions except indirectly through the satisfaction in which it eventuates.

7 The metaphysical distinction between that which is hidden in itself and that which is manifest for others is hardly enough to have caused any departure from the strict monotheism of the Old Testament heritage.

K. P. Aleaz, in a fine article, which, among other things, examines the question of conversion and the law, makes a clear distinction between conversion and proselytising, with conversion analysed in terms of a personal and inward experience.

The distinction between the church, a broken human institution like every other, and the transcendent reality to which it points comes through clearly in the comments of many persons interviewed by researchers.

That path required reform - through - retrieval, the recovery of an element of the tradition of which the Church had lost sight: namely, Pope Gelasius's distinction between, and affirmation of, «two authorities» in the world that should not be thought identical, or even too closely enmeshed with each other (a point underscored by Gregory VII in the Investitute Controversy).

On the one hand the world is to be viewed from the point of view of the subject and conceived objectively, and, on the other hand, it has to be maintained in its integrity, viewed from a perspective which precedes the subject - object distinction.

A further distinction, important to make but not self - evident, is the extent to which Israel simply took over prevailing social regulations, and on the other hand, gave unique and distinctive meaning to the duties they believed laid upon them by their covenant with Yahweh.

Our proposal also entails a distinction between the Christ, that Word or creative possibility specifically addressed to the human situation and actualizable by a man, and the Logos, which is the totality of creative possibilities inherent in the primordial or nontemporal nature of God, actualizable by the diverse creatures appropriate to them, including intelligent living beings on other worlds.

These internal relationships, these new subject - object wholes — which blur the distinction between subject and object — are for Merleau - Ponty Gestalt - structured, since one feature of a Gestalt is that each part bears to others as well as to the whole interdependent rather than independent relations.

In 1 Corinthians Paul simply assumes that a certain kind of behaviour is unquestionably unacceptable, while in the same letter making very careful moral distinctions between matters covered by a «word of the Lord» (for example against divorce), matters he himself advises are best (keeping an unbelieving wife), and matters intrinsically indifferent where we must be governed by respect for the consciences of others (eating butcher's meat which may have come from offerings to idols).

But the radicality with which the criticism of Scripture has been carried out in terms of modern historiographical methods, the intense concern to find within the Scripture that meaning and message which is of vital relevance in our situation, should warn us that the distinction of conservative and liberal is not relevant to the distinction between this approach to theology and others.

Indeed, as they would have it, the signifiers of which all discourse is comprised only bear upon themselves the traces of still other signifiers, so that the very distinction between the signifier and the signified proves in the end to be an utter delusion.

That and our «third - rate educational system, our third - rate morality, our refusal to draw a distinction between right and wrong lest we «impose» our morality on others and thus invite others to «impose» their morality onus, our reluctance to judge or be judged, our indifference to the needs of future generations as evidenced by our willingness to saddle them with a huge national debt, an overgrown arsenal of destruction, and a deteriorating environment; our inhospitable attitude to the newcomers born in our midst, our unstated assumption which underlies so much of the propaganda for unlimited abortion that only those children born for success ought to be allowed to be born at all.»

In 1947, the Federal Insecticide, Fungicide, and Rodenticide Act (FIFRA) created a distinction between two types of pesticide ingredients: «active» ingredients that kill, repel, or otherwise mitigate pests; and «inerts,» which are any other ingredients intentionally added to pesticide formulations other than the active ingredient.

Other amendments The Bill will also remove the distinction in the existing provisions between unconscionable conduct that affects businesses and that which affects consumers.

Other vodkas may utilize similar ingredients, but Purity Vodka's distinction can be found in the process by which the chosen ingredients are blended and refined.

The only other returnee is Forward Brad Snyder, PURDUE, which shares with Wisconsin the distinction of having won the most Big Ten titles (13 apiece), faces a substantial drop in the standings.

In response to the news item, Rush Limbaugh had a particularly offensive broadcast (although with El Rushbo, it's kinda hard to make such distinctions) in which he opined that «one of the benefits of school being out [is]... your kids losing weight because they're starving to death out there because there's no school meal being provided» He then suggested, among other things, that hungry kids should Dumpster - dive for food.

You can, as some chemists suggest, try to distinguish between «brain» and «mind», which probably speaks to a distinction between personal emotion and pharmacological causation better than any other system, but doing so turns judges into borderline philosophers.

HMRC say that the current VAT penalty regime (which identifies careless or deliberate errors) requires HMRC to specify whether they are alleging one or the other of actual and constructive knowledge for the purposes of the penalty, whereas they do not need to make this distinction for the legal test in respect of the tax itself.

Hunt and his colleagues drew on large collections of ostracod fossils from the Smithsonian's National Museum of Natural History, the University of Southern Mississippi, and Louisiana State University, as well as additional fossils they collected themselves, to investigate whether species in which this male / female distinction was most prominent had been more vulnerable than others to changes in their environments.

The islands are notable for their distance from the Ecuadoran mainland and for their arid volcanic terrain, which produced the Galápagos's most striking and fortuitous distinction: the relative absence of people (and other predators).