Sentences with phrase «pole to pole by»

The creators of Hardest Game Ever 2 offers you a frustratingly cute game - Panda Must Jump Twice!Help the students accomplish their dreams to become KungFu Masters!Jump from pole to pole by tapping once or twice.Clear all obstacles to attain the highest belt!Collect coins along the way to recruit more students to join...

Gazing out over the dark sea they study for themselves the lapping of waters along the hull of the craft that bears them, breathe the scents borne to them on the breeze, gaze at the shadows cast from pole to pole by a changeless eternity.

Not exact matches

Outspent by rival Apple more than three - to - one in advertising for mobile phones in the U.S. in 2011, Samsung responded with a marketing blitz on TV, billboards, the Internet and print media that moved the Korean company into the pole position last year.

Analysis by the Wall Street Journal underscores that when it comes to cutting taxes, the R&D tax credit is the tent pole for many companies.

Despite Marsh's sanctimoniousness, Ars Technica points out that earlier this year a Tennessee senator described AT&T as «the most powerful lobbying organization in this state by far» as it battled to stop Google from using utility poles in Nashville.

At issue is what is known as a «One Touch Make Ready» ordinance passed by Louisville, which would allow competitors to install wires on utility poles owned by AT&T without prior approval.

As evidenced by its reluctance to dump Lance Armstrong, Nike will stomach a lot for its tent - pole superstars.

When NASA wants to park a robot and film something, for instance, Astrobee can fold out a robotic arm and grab a pole, as a video by Ackerman shows.

Cars drive on a highway next to downed power line poles by Hurricane Maria in Vega Alta, Puerto Rico on October 1, 2017.

It is in terms of this dual nature, the mental and physical poles, a dual nature shared by all existents, that Whitehead provides his own solution to the Aristotelian transcendence - immanence problem.

By exploring the implications of the reversal of the mental and physical poles in God's case, Marjorie Suchocki is able to marshal a strong case for the alternative of a single concrescence (PS 5:237 - 46).

The first known practice of crucifixion was by the Persians, and it was closer to impaling a person on a sharpened pole than what we think of as crucifixion.

And we have also emphasized its polar nature: at the primary pole of perception we are sensitive to a vast array of cosmic qualities that are left behind by the lucid secondary projections of sense experience.

Continuity and divisibility are properties that, for Aristotle as well as for Whitehead, belong to an entity by reason of its «matter» or its «physical pole.»

In all instances, however, utterance gains its significance from the tension marked by the axes; and the pattern of rejection of one pole in a unit of signification accompanied by an assertion of relation between two others, used by the semioticians, is similar to the narrative expression of setting found in a local church.

It is instructive to see how deeply Gregory intuited much of the interpersonal analysis that was later to be developed in the modern behaviorist tradition of vector analysis by G. Homans, R. Carson, T. Leary, J. Thibaut, and H. Kelley.17 According to this modern behaviorist analysis, human interaction patterns can be graphed on the vectors of two poles: a horizontal emotive axis that registers resistance versus affection, and a vertical pole that registers superordination and subordination, or relative power or influence in relationships.

Steve, if I was gay, I'd control my urges by greasing up my pole and sticking it up butts, or have the reverse done to me.

In order to make some advance in the obscurity and complexity of the question, and to provide a guiding line for our reflections, a distinction must first be drawn, even though we can not but realize that the two poles of the distinction are linked by manifold connections of the most complicated kind.

In 1736, the slight flattening of the Earth at the poles due to its rotation, which had been predicted by Newton, was confirmed by the arctic expedition of Maupertuis («the man who flattened the earth»).

Actual occasions range hierarchically from those dominated by the physical pole to those dominated by the mental pole.

Gunton considers the logic of the dipolar concept «actually precludes the taking of initiative by God,» since if God is «passive to what happens in the universe» in «one pole of his being,» therefore he must be active in the other pole — for, Gunton apparently assumes, since activity and passivity are polar opposites, so they must correspond to the abstract / concrete poles of the divine reality when applied to God.

I am contending that religious qualities of experience are acquired, if at all, only by an individual who has borne within solitariness the relational matrix of existence, achieving a creative tension between the contrasts of life without permitting fixation on either pole to turn the contrast into an irreconcilable opposite.

I heard of a woman today who got attacked by a dog, climbed a telephone pole, fell out of a tree, was yelled at by a police officer on a 911 call, got patched in to the State Police in New York, was almost arrested and sent to jail, trespassed on several people's property, hurtled fences and hedges in a mad dash through a neighborhood, and even convinced a former mayor of our town to call in some favors to the local power company.

If the mental pole were derived from the physical pole, what would be the role of the subject with respect to that pole (or those physical feelings) considered by itself?

The mental pole starts with the conceptual registration of the physical pole.10... The mental pole is the subject determining its own ideal of itself by reference to eternal principles of valuation autonomously modified in their application to its own physical objective datum.11 (PR 248.21 - 24,.34 - 41a, D in F)

To accommodate this expansion of our thought the restricted field of static juxtaposition was replaced by a field of evolutionary organization which was limitless in all directions (except forward, in the direction of its pole of convergence).

So far I have argued three points: that persons engage in behavior patterns which can be characterized as purposive, i. e., as exhibiting a structure of aims, values, and methods of attainment; that individuals and institutions are interrelated, with each side influencing and being influenced by the purposes and activities of the other, although with neither being in any way reducible to or explicable solely in terms of the other; and that the institutional pole in this interaction shares with the individual as its opposite those characteristics that define its behavioral patterns as purposive.

The consequent nature refers to the physical pole and is characterized by the fact that God is finite, temporal, and responsive.

The primordial nature refers to the mental pole and is characterized by the fact that God is infinite, eternal, and unchanging.

A compass is not made of the same substance as a magnetic field, nor is it sent or chosen by the north pole, but it is accurately sensitive to the pull and direction of the magnetic field within which we live.

In his effort to state tentatively and in his own way such apparently dawning agreements the author of this essay must employ the method of polar analysis; that is, he must try to do justice to the dynamic character of that social reality, the Church, by defining certain poles between which it moves or which it represents.

Indeed, even if one begins with broadly epistemological considerations, as I have done here, one can only avoid asking and answering the question wherein the ontic correlate of such a noetic pole consists by a failure to be fully critical in taking account of what one always already presupposes.

3 In speaking of the two basic elements as «poles,» I mean to accept the classical distinction of subject («noetic») and object («ontic») rather than any so - called dialectical analysis such as that provided by Paul Tillich in speaking of «polarities,» (Systematic Theology, vol.

By analyzing one's presuppositions, one seeks either to clarify in strictly conceptual fashion what is presupposed by the account of the noetic or the ontic pole of the constitutive theological correlation or to make similarly explicit the relations between theBy analyzing one's presuppositions, one seeks either to clarify in strictly conceptual fashion what is presupposed by the account of the noetic or the ontic pole of the constitutive theological correlation or to make similarly explicit the relations between theby the account of the noetic or the ontic pole of the constitutive theological correlation or to make similarly explicit the relations between them.

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

The panexperientialist version of physicalism does justice to this fact by portraying the mind in each moment (that is, each dominant occasion of experience) as having both a physical pole, which is constituted by the causal influences from the physical environment, and a mental pole, which entertains ideal possibilities, including logical, ethical, and aesthetic norms.

The first pole (called «perception in the mode of causal efficacy» by Whitehead) we shall refer to simply as «primary perception».

Whitehead's recognition of this led him to note that some of the feelings he usually called conceptual prehensions (prehensions of eternal objects) are really hybrid prehensions (objectifications of an actual entity by an eternal object derived from its mental pole)(PR 343, 377.)

This generalization follows immediately when one bears in mind that Whitehead acknowledges a spiritual principle as belonging to every actual entity by reason of its mental pole.

The former are those aspects of a feeling whereby its many objective poles in the past are synthesized by a single future - independent subjective pole in the present; the latter is that aspect of a feeling whereby its many objective poles may be synthesized by many subjective poles in addition to itself, either in the past or in the future.

Yet it remains a misleading phrase to those who, lacking a technically precise knowledge of Whitehead's vocabulary, understand the term «mental pole» by analogy to the ordinary meaning of «mental.»

By interpreting the symbolic process cosmologically we may envisage reality (the aesthetic whole) rather than our subjectivity as taking the initiative, first by linking us to itself in our primary perception and second by flowing through the channels of our perception until it comes closer to the pole of secondary perception (without ever quite arriving) where it can impress its importance upon us in a more vivid manneBy interpreting the symbolic process cosmologically we may envisage reality (the aesthetic whole) rather than our subjectivity as taking the initiative, first by linking us to itself in our primary perception and second by flowing through the channels of our perception until it comes closer to the pole of secondary perception (without ever quite arriving) where it can impress its importance upon us in a more vivid manneby linking us to itself in our primary perception and second by flowing through the channels of our perception until it comes closer to the pole of secondary perception (without ever quite arriving) where it can impress its importance upon us in a more vivid manneby flowing through the channels of our perception until it comes closer to the pole of secondary perception (without ever quite arriving) where it can impress its importance upon us in a more vivid manner.

The objects of his study range from a class of molecules that have the basic self - duplicating property of living things, through cells which suggest purely physical systems, through animals which give increasing evidence of having minds, to human beings in whom streams of consciousness seem to involve continual choices of action, at the opposite pole from control by impersonal laws of nature.

By simultaneously prehending (through its «mental pole») possibilities for advancing beyond or simply carrying on the specific tone of feeling transferred to it by previous occasions, each occasion asserts its self - causative singularitBy simultaneously prehending (through its «mental pole») possibilities for advancing beyond or simply carrying on the specific tone of feeling transferred to it by previous occasions, each occasion asserts its self - causative singularitby previous occasions, each occasion asserts its self - causative singularity.

At the pole of primary perception, according to hints given by art, poetry and especially religious expression, we have a dim feeling of the entire universe as well as a feeling of being assimilated by the processive universe in its deeper emergent comprehension of lower dimensions.

Because of this incompleteness God's subjective immediacy does not end, despite God's always having a specific satisfaction, and that is why there is, only in God's case, no perishing, With respect to all these points my argumentation rests on the reversal of poles in God (by which an aim is possible for God which is formally independent of any concrete actual world, while Christian does not use God's reversed polar structure but uses God's everlastingness as his main argument.

Certainly concern for the particular identity of Christianity was one of the poles that Troeltsch and those of us influenced by him have to be concerned about.

He holds that in our cosmic epoch, prehension of the physical poles of other occasions seems to be dependent on contiguity, but that prehensions of the mental poles of other occasions may not be dependent on contiguity.37 By this principle we could explain our prehension of God's primordial nature and God's prehension of our mental poles quite apart from any spatial relations.

By working toward a realistic metaphysics — in line with common sense — Whitehead is attempting to answer some of the basic questions about the nature of causality, actuality, the mental and physical poles.

Whitehead's recognition of this led him to note that some of the feelings he usually called conceptual prehensions (prehensions of eternal objects) are really hybrid prehensions (objectifications of an actual entity by an eternal object derived from its mental pole).46 In this way Whitehead moves in the direction of assimilating the relation of actual occasions to God to the relation of actual entities to each other.