Sentences with phrase «particular things which»

When you're in an auto collision, even when you aren't injured, there are particular things which you should and shouldn't do.

Acts 7.56, therefore, serves a most definite purpose within the Lukan theology, as does Luke 22.69, but this does not mean that the particular thing which concerns us at the moment, i.e. the combination of allusions to Dan.

Not exact matches

Millennials in particular «really want to constantly learn new things, so give them lots of stretch assignments — which doesn't just mean piling on more work.

The fortunate thing is that you can usually decipher this particular sign pretty quickly, which can help shape your ultimate decision to stay or go.

Richard Florida, the urban studies theorist and author of «The Rise of the Creative Class» recently cited three particular Boulder ingredients that could help explain its start - up density: «talented people and a high quality of life that keeps them around, technological expertise, and an open - mindedness about new ways of doing things, which often comes from a strong counterculture.»

Among the things that prompted the creation of the inquiries were: financial difficulties facing DB pension plans and related concerns about DB funding rules; long simmering and unresolved legal issues, the most prominent of which revolve around the use of surpluses in DB plans; ambiguity about how EPP regulations apply to new hybrid plans; a lack of harmonization among Canadian regulatory laws; and declining coverage by EPPs in general and DB plans in particular.

If that particular space is not right for you, you've spent a week building new connections, which is always a good thing.

Things like these which you hear in the news are important to know to judge whether or not gold values will go up or down within a particular timeframe.

Even with the above limitations, one thing that would be good to know is which keywords brought people to a particular page.

And in particular to avoid things like failing to raise the debt limit, which created a lot of volatility in financial markets.

And if this be so, our work as educators and as advocates of a well - functioning American educational system is to develop citizens who are at home in the canons that comprise the formal reality of their heritage, who are equally at home with the varied individual things that comprise the material reality of that heritage and of their present life, and who are able to devise constantly new frames that are adequate to both, that marry ancient canon and novel particular in a new canon which integrates as fully and complexly as possible all its participant elements.

Consequently, if it is not possible for him, psychologically to surround each being with that particular, overflowing affection which characterizes our human love, at least he can nurture in his heart that generalized but none the less real affection for all that is which will cause him to cherish in each thing, over and above its surface qualities, the being itself — that is to say, that indefinable, elect part of each thing which, under God's influence, gradually becomes flesh of his flesh.

Which returns us to the particular crisis of our time: the fact that current ideologies of religious, ethical, cultural and political pluralism do not provide the universalistic principles whereby we can state with clarity and confidence that some things are just plain wrong.

Distinguished men of letters, essayists, novelists, and poets, have recently asserted their conviction that the only thing which can save our sagging culture is a revival of religious faith, but many of these men make no contact whatever with the particular organizations in their own communities which are dedicated to the nourishment of the very faith they declare necessary for our salvation.

For St Thomas, and for Aristotle before him, that which makes an individual a particular type of thing is its form, which it shares with every other individual in the same class of thing.

In particular, we may note that there are three points at which the Kingdom teaching of the synoptic tradition tends to differ both from Judaism and from the early Church as represented by the remainder of the New Testament: in the use of the expression Kingdom of God for (1) the final act of God in visiting and redeeming his people and (2) as a comprehensive term for the blessings of salvation, i.e. things secured by that act of God, and (3) in speaking of the Kingdom as «coming».

I am pointing out the absurdity of your position, which credits your imaginary buddy with a few particular behaviors, but who ignores things he really should be helping with.

Larry Arnhart, in particular, seems to have blurred this fundamental distinction, for he quotes Aquinas («Conservatives, Darwin & Design: An Exchange,» FT, November 2000) as saying that «natural [emphasis added] is that which nature has taught all animals,» when Thomas actually said that «those things are said to belong to the natural law [lex naturalis] which nature has taught to all animals.»

In this second sense, being «universal» is not opposed to being a concrete, particular thing, since it is the particular itself which is related to others in manner sufficiently great to be qualified as universal.

5A reading of Bacon's New Organon reveals a more nuanced and less empiricist approach to induction than Whitehead (and other twentieth - century philosophers) usually give him credit, One text in particular refers to the ascent and descent characteristic of imaginative generalizations:»... from the new light of axioms, which have been educed from those particulars by a certain method and rule, shall in their turn point out the way again to new particulars, greater things shall be looked for.

Relational origination is a holistic process in which there is neither absolutism covering the total metaphysical sphere of existence nor focus on any particular thing or object.

Systematic theology aims to formulate not only critical but constructive proposals that comprehensively integrate both the ways in which probes of the fruitfulness, truth, and fittingness of the witness envision the «Christian thing» as a whole and the ways in which these probes discern particular instances of the «Christian thing.»

Can we reconceive theological education in such a way that (1) it clearly pertains to the totality of human life, in the public sphere as well as the private, because it bears on all of our powers; (2) it is adequate to genuine pluralism, both of the «Christian thing» and of the worlds in which the «Christian thing» is lived, by avoiding naiveté about historical and cultural conditioning without lapsing into relativism; (3) it can be the unifying overarching goal of theological education without requiring the tacit assumption that there is a universal structure or essence to education in general, or theological inquiry in particular, which inescapably denies genuine pluralism by claiming to be the universal common denominator to which everything may be reduced as variations on a theme; and (4) it can retrieve the strengths of both the «Athens» and the «Berlin» types of excellent schooling, without unintentionally subordinating one to the other?

5 In An Introduction to Mathematics (London: Williams and Norgate, 1911), p. 9, Whitehead writes: «The leading characteristic of mathematics [is] that it deals with properties and ideas which are applicable to things just because they are things, and apart from any particular feelings, or emotions, or sensations, in any way connected with them.

Yet the second statement, which indicates that God prehends the world and passes the result of that prehension back into the world, can not refer to a primordial nature that is «untrammeled by reference to any particular course of things.»

It is this latter idea, that the nature of a particular thing consists wholly in the universals which it exemplifies (and therefore can not contain intrinsic reference to any other particular thing), which Whitehead sees as the ground for taking solipsism seriously.

Whitehead then identifies the leading characteristic of mathematics, not just of arithmetic, as that subject which «deals with properties and ideas which are applicable to things just because they are things, and apart from any particular feelings, or emotions, or sensations, in any way connected with them» (IM 2 - 3).

But there are others for whom evil is no mere relation of the subject to particular outer things, but something more radical and general, a wrongness or vice in his essential nature, which no alteration of the environment, or any superficial rearrangement of the inner self, can cure, and which requires a supernatural remedy.

It is generally believed that the laws, customs, and rituals by which the particular system is defined are written into the nature of things, and that the social structure is but a true reflection of the innate qualities of human nature in its several kinds.

The first thing they did whenever they wished to stop at a particular place, was to erect a tabernacle or temple to their false god for the duration of the time they expected to stay there, and they built this temple in the middle of the site on which they had established themselves, the ark being placed upon an altar such as is used in a church, for the idol wished to imitate our religion in many ways, as we shall afterwards show.10

It is this which gives Jesus his central place and role, and it is from this centrality, or particular «importance,» in our understanding and in our living, that the evaluation of Jesus himself, his significance in the total scheme of things, his continuing impact on successive generations of men and women, takes its rise.

God is Power because in His own Self He contains all power beforehand and exceeds it, and because He is the Cause of all power and produces all things by a power which may not be thwarted nor circumscribed, and because He is the Cause wherefrom Power exists whether in the whole system of the world or in any particular part.

Or to give thanks to a God who didn't take any particular steps to bring about the specific things for which we are thankful?

What is perhaps most frustrating about engaging in such conversations within the evangelical community in particular, however, is that differences regarding things like Calvinism and Arminianism, baptism, heaven and hell, gender roles, homosexuality, and atonement theories often disintegrate into harsh accusations in which we question one another's commitment to Scripture.

Of course, the best thinking Christians, Muslims or Jews would say the same thing, that the truth led them to their particular religion which in turn enriches the truth.

I read an interview with a Romanian monk, now living in America, in which he said that Orthodoxy would need to adapt to America, and in particular accommodate the characteristic desire to explore things intellectually.

Likewise, we find the following passage, in which Whitehead is discussing his agreement with Locke that particular «exterior things» are directly given in experience:

Just which members are so bound will depend upon variables specific to particular communities — such things as the authority structures in place, or the function of representative intellectuals.

The particular state in which perfection exists depends, to be sure, like all particular things, upon what else exists, but that there are some such states by definition can not so depend.

Given Whitehead's general principle of reciprocity (of the interconnectedness of all things) we are more than justified in concluding that nature possesses structures analogous to those which we find present in mind (though the exact nature of those structures must remain open to particular investigation, that is, they must be discovered through specialized modes of inquiry such as those of the special sciences).

The influence of the Enlightenment, which among other things proclaimed that everyone was an autonomous individual, has an immediate effect on Christianity and on Protestantism in particular.

One such consequence, which Hartshorne himself points out, is that «there is no such thing as a possible particular» (CSPM 122).

Correspondingly, active change and becoming of finite things (at least in certain particular but quite normal and natural forms) will appear not only as the active asymptotic approach to what is higher than themselves through active self - fulfillment of their own natures, but also as an active transcending of their own natures, whereby an existent itself by its own activity (which itself implies that of God) actively moves beyond and above itself.

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.

If there was one thing in which I was completely secure, it was that I would never adhere to any religion — especially to evangelical Christianity, which I held in particular contempt.

It certainly isn't a fair representation of available choices, nor is ND in anyway theologically neutral which is one route that could be legitimately taken if you have a solid theological stance but truly want to build bridges and open spaces for people who see things differently rather than feeling the need to sell your particular take on things.

Not that we may thereby swamp the thing in the wholesale condemnation which we pass on its inferior congeners, but rather that we may by contrast ascertain the more precisely in what its merits consist, by learning at the same time to what particular dangers of corruption it may also be exposed.

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.

I find this entertaining, especially for those who decide what IS N'T to be taken as other than the absolute WORD OF GOD — which just happens to agree with the particular thing they happen to want...

He takes delight in everything, and whenever one sees him taking part in a particular pleasure, he does it with the persistence which is the mark of the earthly man whose soul is absorbed in such things.