Sentences with phrase «points in the process from»

Detroit, despite being bumped to # 2, only loses three points in the process from last month and remains a very strong contender.

It offers a step - by - step guide to interviewing, with worksheets and examples to help you at each point in the process from interview preparation to post interview follow up.

Not exact matches

Making sure the right ones get to the right places has never been a trivial matter, but the decision to narrow forecasting brought with it a gigantic leap in the amount of data that had to be processed each day, from 100,000 to 3.5 million data points --» demand forecasting units,» in supply chain speak.

From the city's point of view, the process of presenting a challenge and being offered an in - depth solution by a group of enthusiastic, creative students seemed like a big win.

Let me end by drawing together some of the key points that we learnt from the process of deregulation in Australia.

[5:45] Intangible assets that business owners must leverage [11:50] Analyzing, measuring and replacing underperforming aspects [14:00] First impressions and first statements [17:40] The lifetime value of a customer [20:00] Incentivizing employees [20:45] Ingenuity to find new points of leverage [22:00] Jay's experience turning «Icy Hot» around [26:30] The power of one small shift [27:50] Three ways to grow a business exponentially [33:40] What stops people from optimization [40:00] The value you bring to a customer [43:00] Measuring, quantifying and improving your processes [48:10] Why most businesses fail [50:00] Building pillars that will support your business [57:00] Providing comfort for your customer can bring in more revenue

As part of the renewal agreement, Chase Paymentech will continue providing Scotiabank business clients in Canada with secure, innovative technology to help process payments — from countertop, mobile and integrated PIN pad point - of - sale solutions, to robust ecommerce capabilities and gift card programs.

Predatory lending practices can be found at any point in the loan buying process, from false advertising to high - pressure sales tactics.

We are in the process of strengthening the security of our point - of - sale systems to prevent this from happening in the future.»

I see the trends in my own life and community, as a woman, from a unique vantage point with 96 % of venture capitalists being men and a pressing need to design and develop products and processes that more effectively, efficiently and responsibly fulfill people's needs.

Yet, they are starting from a point we are unfamiliar with — the Torahnic law (and in Christianity this is not our forte — we have disdain for this biblical process more or less).

Quite apart from Krause's enterprise, one finds elements of panentheism in Plato's being and becoming, in Nicholas of Cusa's Infinite that reconciles all opposites, in the Absolute Spirit of Hegel, in Whitehead's process theology, and in Teilhard's understanding of creation evolving toward the Omega Point.

As we noted in the case of Freudians and Marxists, in the process of studying another figure, for example, Foucault, one may find that one is now understanding and appropriating Jesus from his point of view, that Foucault's insights have become the organizing principles for one's thought and life.

My point is only that if one is white, North American, and middle class, as are most process theologians, then one would be hesitant to suppose that one can really think in a sustained way from the perspective of the oppressed.

For Teilhard, there is a culminative point in process, called the Omega Point, when all that emanated from God in creation returns to God in perfecpoint in process, called the Omega Point, when all that emanated from God in creation returns to God in perfecPoint, when all that emanated from God in creation returns to God in perfection.

The situation as perceived from the point of view of process philosophy is one in which all thinking is done in a concrete, socially determined situation and expresses the interests which have arisen in that situation.

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

The second major point in the process doctrine is that it deals with the significance of evil in a manner different from the tradition.

Kierkegaard's own brief preface to Purity of Heart Is to Will One Thing does little more than begin this process, and tempts me to suggest that one who is not familiar with other works of Kierkegaard, will find himself still better prepared for immersion in this address if he turns immediately to Section Twelve and reads from that point to the end.

Various procedures would have been used by him in order to revise his text, the most important being the insertion, at various places in the original manuscript, of passages expressing his new vision, at times a few lines, at times even whole sections, with the intention of leading his eventual readers to interpret the whole context in the light of the point of view of the inserted materials.3 Ford proposes that Whitehead did modify his original manuscript accordingly a number of times before its publication in 1929, with the result that the final version of Process and Reality is actually the outcome of the superposition of texts from successive redactional strata over the original stratum made by the manuscript of the summer of l927.4

When we contemplate the natural world from the point of view of its creation, it appears to be the deployment of a divine plan in which matter is endowed with a natural dyna mism whose successive deployment and integrations produce an immense variety of systems and processes that make possible the appearance of the human being.

3Eslick points out that at the crucial passage in Process and Reality in which Whitehead says Descartes» concept of substance is a true derivative from Aristotle's, Whitehead refers the reader not to Aristotle's Categories but to W. D. Ross's book about Aristotle (SCCW 504).

My point is that we know so very little about our universe that I can say «at the moment nothing we know of is eternal» while at the same time understanding that the universe could be like that electron and wink in and out of existence in some constant renewal, from singularity to singularity and back again, but because we only see a tiny fragment of the process we can only make sloppy assumptions as to the mechanics involved.

In the first place, and I believe that from the point of view of a religious interpretation of narrative this is exceedingly important, process thinking opens the way for a new grasp of infinity or totality as a religious concept.

Gadamer, of how the inspired text, which we question in order to find its meaning and relevance, questions, criticizes, challenges and changes us in the process -» Some who today raise the proper question, whether there are not culturally relative elements in Paul's teaching about role relationships (an the material has to be thought through from this standpoint), seem to proceed improperly in doing so; for in effect they take current secular views about the sexes as fixed points, and work to bring Scripture into line with them - an agenda that at a stroke turns the study of sacred theology into a venture in secular ideology.

In lived experience, the ongoing process of doing and undergoing is a process of experiencing the world from a subjective point of view.

The same is true of many media reform efforts: by attempting to get people excited about liberal bias in the news, or nudity or profanity in a particular program, or the ideological bent of a certain series, or whether a network is «Christian,» concerned leaders have diverted the attention of viewers from the most important problem, the basic point, namely, that the whole process - of - television is providing us with a worldview which not only determines what we think, but also how we think and who we are.

My second point is that I do not see how one who adheres to the doctrine of regional inclusion can avoid affirming that one prehension has two subjects and this implication of the doctrine constitutes a reduction ad absurdum.8 That if established, it would be a reductio is clear from passages such as the following: «A feeling is in all respects determinate, with a determinate subject, determinate initial data...»; no feeling can be abstracted either from its data, or its subject» (Process and Reality, An Essay in Cosmology 338 and 355).

Many process writings in the field of theology approach biblical teaching from the outside, whereas Wesley approached all questions from a point of view that was immersed in scripture.

Process and Reality, An Essay in Cosmology 345 - 346 and 435 imply clearly that (b) is the alternative Whitehead had in mind, for in each passage he presents a situation where a given occasion, X, inherits from another occasion, Y, in its past, which in turn inherits from Z, which is in its past — the point of each passage is to say that X inherits doubly from Z, both immediately and as mediated by Y. Z is not in the immediate past of X, and yet X is exhibited as prehending Z directly.

Process theologians can share with other critics in pointing out that classical theism developed its doctrines on assumptions derived from Greek rather that biblical thought.

Our point here is that consciousness and the mind — something that is non-physical, that transcends the physical, that is wondrous in itself — somehow develops from physical processes.

From the point of view of process theology this change is a great gain, but it remains to be seen how fully it can be worked out without deeper alteration in the Kantian philosophy which thus far has shaped his thought.

John Cobb, too, has discussed aspects of the nature of man, such as freedom, responsibility, and sin, from a Whiteheadian point of view.151 Like existentialism, he writes, process thought makes subjective categories central to the analysis of man, and it understands subjectivity to be «in a very important sense causa sui,» that is, self - determinative.

The language in this quotation remains odd from the point of view of Process and Reality.

My point is that a close reading suggests a multiplicity of ideas and beliefs that we are priviliged to witness while it's under construction, the Jerusalem controversy being one good example.Furthermore, the fact that we're able to understand that each of the synoptics significantly differ from each other and we can observe contrast and similiarity between them and John's gospel, as well as Paul's letters suggests a process that speaks loudly of how religious narrative develops in communities that seek the meaning of the «core events».

Of course, in the process of writing this, I have issues with «intervene», as it points to a God who is separate from creation and who only interacts at select times, rather than a God who is the foundation for, and permeates all of creation.

Niebuhr summed up the sin of sensuality by pointing out three of its invariable characteristics: a self - defeating self - love, an attempt to escape the self by finding a god outside the self (in a person or process), and an attempt to escape from the confusion caused by sin into some form of subconscious existence.

To set the stage for considering religion from a cosmological point of view, Whitehead writes, «The most general formulation of the religious problem is the question whether the process of the temporal world passes into the formation of other actualities, bound together in an order in which novelty does not mean loss.»

In the series, Scher describes her creative process as starting from a point of breaking down her own self - awareness and allowing subconscious to take hold.

The so - called Tridentine rite, of course, far from being «medieval» has roots deep in pre-medieval antiquity (it is in any case a strange view of history in which the Counter-Reformation took place in the middle ages), and is a living manifestation of the Newmanian principle of development, wherebya process of continuous change is inevitable if the essence of the Church's faith is to remain the same: for, as The Catholic Herald pointed out in its admirable leader, the reforms of Pope St Pius V, enshrined in the Missal of 1570, itself containing ancient elements, «were inspired by the Council of Trent.

Hundreds of years of Christian preaching have taken place in such a context; and while it is properly asserted that the erosion from the mind even of the church of the rich referents traditionally clustered about the Easter narratives makes dependence upon them questionable, it must nevertheless be pointed out that a process can be reversed.

This point is made in the following quotation from Isaiah 63:2 concerning clothing being made «ruddy» through the process of treading grapes in the wine vat.

Perplexity and great regret are aroused by the fact that in the «Letter to the Churches» there is no significant reference - and primarily from the pastoral point of view - to that dimension of the process of salvation without which the very concept of salvation loses its implication.

After all, I have admitted that a free - will theodicy will be inherently more «defensive» than the process theodicy — that a free - will theodicy will be at points less able than the process theodicy to offer explanations for evil that flow in a natural, intuitive sense from the theistic tenets on which it is built — and isn't it reasonable to assume that the theodicy which is least defensive in this sense should be considered most plausible?

These crusades reminded me a little bit of the «evangelism techniques» of the Middle Ages when Christian soldiers went on the Crusades to retake Jerusalem from the «heathens» and in the process «converted» many people at the point of a sword.

At some point in his deconversion process, Ehrman decided that the historical claim that Jesus rose from the dead was false.

Perhaps sufficient will have been said if I point out that process thought is based upon wide generalizations made from those experiences of fact, and those facts of experience, which demonstrate to us the dynamic, active, on - going «creative advance» of the world; and which, in recognizing and accepting the patent reality of such a world, sees man as part of it sharing in that movement, and a principle of ordering and direction, which may properly be called God, explaining why and how the advance goes on as it does.

From the standpoint of process theology this view of the core of sin as unbelief or refusal to trust is the profoundest point reached in the tradition.

Once we begin to think of our faith in terms of largeness instead of largess; once we begin to think of our faith in terms of measurable success or significant achievements or community stature or statistically significant gains or business models or congregational models or appropriate budget processes or cash flow direction or generally accepted accounting practices or independent audits or administrative requirements or procedural transparency or proper leadership roles or managerial responsibilities and boundaries or membership trends or effective organizational structures or current and accurate and relevant identity / purpose / vision / mission statements or strategic and tactical plans or valid and useful performance metrics — at that point, we have become money changers and temple authorities, we have deformed from a community into an industry that requires exclusionary individualism.