Sentences with phrase «possibilities of abstract»

In 1991 he was shortlisted for the Turner Prize for his ability to demonstrate «the expressive possibilities of abstract paintings» (The Turner Prize: Twenty Years, by Virginia Button, Tate Publishing, 2003.)

Gravity, extreme force and painterly chemical reaction work together alongside the artist's intervention to make works that aim to split, break and reinvigorate the possibilities of abstract painting.

During her career that spanned six decades, Helen Frankenthaler expanded the possibilities of abstract painting, while at times referencing figuration and landscape in unique ways.

My work is particularly invested in exploding the structural possibilities of abstract painting, expanding the kinetic possibilities for monumental sculpture, and enlivening the dialogue around contemporary art across class, gender, age, and education.»

He occupies a unique place in the contemporary art scene, and is widely credited with having expanded the possibilities of abstract painting after Minimalism.

They embrace both improvisation and orientation, and materiality and illusion, earnestly pursuing the possibilities of abstract painting.

In 1948 he, along with Mark Rothko, Robert Motherwell, and others, founded the Subjects of the Artist School as a means for exploring and promulgating ideas about the inspiration, subjects, attitudes, and possibilities of abstract expressionism.

Tamarind was founded in the absence of an American print shop dedicated to serving artists, and during a period when American artists tended to reject lithography and collaborative printing in favor of the more «direct... immediate» possibilities of abstract expressionist painting.

Indeed, Bowling's recent works produced over the last few years continue to explore the nature and possibilities of abstract painting, the diverse range of principles and processes explored across his career now converging and coalescing in dynamic new configurations of colour and form.

These four artists opened up the spatial and metaphysical possibilities of abstract painting in gradual but equally unprecedented ways.

During the First World War the emergence of the De Stijl group in the Netherlands further expanded the possibilities of abstract art, led by Piet Mondrian.

His compositions explore the possibilities of abstract painting and bear characters of both immediacy and delicacy.

There is no possibility of an abstract doctrine of the Holy Spirit in Pentecostal theology because the person of the Spirit is understood in terms of the Spirit's gifts and empowerment for witness.

Certainly the MoMA exhibition resonated deeply on a cultural level, as it had with his compatriots Romare Bearden, Charles Alston, and Gwendoline and Jacob Lawrence, but most clearly for Lewis, African art opened a path to the aesthetic possibilities of abstracted «plastic effects.»

Not exact matches

The upshot of all this, and the trouble with it, first, is that it equates the concrete with the abstract, identifying God's decisions for concrete particulars with his decisions for pure possibilities.

And then there is the problem of individual existent «things,» actualities as opposed to the formal abstract possibilities which are the eternal objects.

As I understand it, the relevant features of a «proposition» are these: A «proposition» is a «concrete possibility; it is abstracted from some objective event in the actual world; it is proposed as a possibility that an entity may want to consider for itself in a future moment in its process of self - creation; it is apprehended by the entity in «feeling» and so is preconceptual and largely preconsciously apprehended; it stands in a complex of relationships with other «propositions,» and the set of propositions presupposes a systematic universe; its «interest» (as «lure») is more important than its «truth.»

But each moment of divine conceptuality can only entertain possibility as a continuum (which is always generic) and can only create one determinate result, a result that includes all the generic aspects of all previously specified determinations by including the determinations themselves, the «abstract is in the concrete, [so] any concrete contains the entire unlimited form» (Divine 144).

Is it possible that his rejection of «This structure as bare possibility» reflects some anxiety on his part about a possible but undeveloped connection between idealism and the role of abstract possibility in the primordial nature of God?

However, as a social being man lives necessarily in community, and though he is the subject of radical freedom, he is yet not its abstract subject, confronted, as it were, with the variety of its indifferent possibilities.

Still, there is at least a possibility of convergence, at a fairly abstract level, on the answer.

A second objection is that an actuality is indefinitely complex, so that no proposition, even an extremely complex one, could exhaustively describe it, even in the mode of abstract possibility.

I have italicized two words, «particular possibilities,» to indicate that Whitehead at this time saw no particular difficulty in connecting God's very abstract alternatives with the particular concerns of concrescing actual occasions.

This correspondence is not identity because they are together in the nexus in the mode of realization whereas they are together in the proposition only in the mode of abstract possibility (AI 313 - 14).

It is precisely in the introduction of formative elements as conditions of the possibility of actual entities, according to Collingwood, that Whitehead differs from Alexander.25 Furthermore, the status of one of these formative elements, the «eternal objects,» is analogous to that of the «abstract entities»: 26 both are situated between the realism of ideas and pure nominalism.

This infinite self, however, is really only the abstractest form, the abstractest possibility of the self, and it is this self the man despairingly wills to be, detaching the self from every relation to the Power which posited it, or detaching it from the conception that there is such a Power in existence.

Its analysis of faith begins not with an abstract speculation on the conditions of possibility for the act of faith, but rather with Abraham, «our father in faith».

Loomer shows that according to Whitehead's centrally important «ontological principle» actuality is prior to possibility, the abstract derivative from the concrete, and consequently that Whitehead's mature metaphysics requires that God as the primordial and abstract principle of limitation is only an aspect of God as a consequent, concrete reality.

Thus, as we increase the complexity of the eternal object, we are also abstracting in progressively higher levels from the realm of possibility.

Here «incarnation» does not refer so much to the actualization as to the embodiment of divine aims in the lives of people, whereby the very abstract aims conceptually entertained in God's primordial experience are transformed into concrete possibilities or effective lures for our action and self - understanding.

He surely can not believe that the ultimate decision about man depends on the possibility of classifying him in a general order of an abstract kind.

If God is the source of all possibilities, as «primordial deity», there is a sense in which he may be called abstract and «eternal»; but God is also infinitely related to and influenced by the world, and hence as «consequent deity» is concrete and «everlasting».

In the same manner, we may conceive God as necessary because of all things in the abstract pole of his reality, for he is the principle of possibility of all things; but he is also the contingent effect of all things in his concrete pole, because his actuality changes with every changing actual state of the world.

Through the reality of this possibility the status of an eternal object in the event differs from its abstract status in the realm of eternal objects in general.

Whitehead holds that the attempt to explain the concrete by constructing it step by step out of the abstract misunderstands the explanatory possibilities of philosophy: «Each fact is more than its forms» (PR 30).

We must distinguish between what love would lead us to choose in the realm of abstract possibility and what love may require us to do in the actualities of history.

The possibility that a particular actual entity should emerge from a given world and be distinct from it, is grounded not solely in the realm of possibility in general, which is always abstract taken in itself, but in the ambit which the actual world of becoming leaves open for the possibility of the becoming of something novel.

To what extent is the being of occasions a real and concrete being in contrast to the abstract being of eternal objects whose abstract essence can be defined solely as the possibility of a concrete actualization in an occasion?

Viewed from the vantage point of Whitehead's conclusion and the recognition that God is an actual entity in which the two natures are abstract parts, we must say that God as a whole is everlasting, but that he envisages all possibility eternally.

For process thought the concrete and the actual are superior, but the primordial ordering of possibilities by the abstract nature of God is absolutely necessary for continued existence, order, and satisfaction.

Such ideas, and others equally abstract, form the background for all our facts, the fountain - head of all the possibilities we conceive of.

So, for example, preferring the abstract possibility of «turning south at Damascus» while still one hundred miles away is not identical to choosing the concrete turn south when arriving at the crossroads in Damascus.

God is deficient in concrete actuality, as Whitehead said, because every time the adjusting of abstract possibilities to concrete events butts up against complete definiteness, the existence that makes the final decision shifts from God to the presently emerging creatures.

The abstract nature of God is only logically, not chronologically, prior; it is the presupposition of the nature of God's becoming (PR 54) and of the ordered relevance of possibility for the process of creation (PR 522).

God's primordial nature is his abiding, abstract aim expressed in terms of his conceptual adjustment of pure possibility.

In practically all of nature, the abstract possibility of the present's being urged toward novel modes of becoming is not actualized.

Ahmad's «subjective aim» for a real possibility ingredient in the context of a concrete situation is different than, though derived from, his primordial ordering of all abstract possibilities in terms of his ultimate pursuit of his goal, Mecca.

However, we also must recognize that Whitehead's critique of modernism radically deconstructs the possibility of an unbiased, axiomatic center that can be abstracted from the whole.

It is surely the case that past events combine to enforce the greater probability of certain developments which are, so - to - speak, more potential than other (simply abstract) possibilities.

He does not distinguish properly, for example, between the abstract non-temporal divine valuation «linking possible situations (containing many data) to the best possibilities of synthesis of those data,» and the concrete divine evaluation or actual choice of a specific initial aim in the light of what has just happened in the world and thus been prehended by the divine consequent nature («Consequences» 330).