Sentences with phrase «present possibilities in»

Not exact matches

ICANN (the International Corporation for Assigned Names and Numbers), the body that's responsible for domain name and IP address assignment, shook the industry up even more in June with the announcement of the new gTLD program, which would allow established «entities» to apply for new gTLDs outside of the current 21 offered — presenting the possibility that sure - to - be-popular extensions like.

When workplace optimism is present, employees believe in possibility rather than idolizing problems.

That does not mean that further rises could not happen; it only means that in our present estimation there is no longer a more than 50 per cent possibility of it happening.

«Based on the recent developments in the virtual currency industry, we are studying various possibilities, including investments and partnerships with other companies, in order to further strengthen our system and management, but we have not made any decisions at present,» he wrote.

In my opinion, this cartoon reflects the ever present possibility that human beings are dynamic creatures who struggle to reconcile facts and feelings and who can — and often do — change their minds.

I have argued that greater importance in the past means greater possibilities in the present.

For 10 years, Grand Theft Auto IV has presented players with a playground of possibility, but ever since its release in 2008, players have leveraged those possibilities to partake in impulsive, elaborate, often brutal crime.

The ending of that possibility is more serious than the suffering and present loss involved in abortion.

Through words, through deeds, through touch, through listening, through making sacrifices for us, through presents, through sharing meals and special times, through a smile or look in the face... Endless possibilities.

The world in its full reality, including possibilities yet unfulfilled and actualities now lost to the past, is more than the momentary view of it yielded to present vision.

Hope for our society lies in the possibility of the rebirth of visionary thought, utopian dreaming, the resurrection of the split between present and future that provides the dynamic of change in the direction of projected ideals.

In his book A Rumor of Angels, Peter Berger inquires into the possibility of theological thinking within our present situation.

No doubt the total vision promised by an apocalyptic form of faith is not yet present upon our historical horizon; for, immersed as we are in a fully profane consciousness, we would seem to have lost the very possibility of apocalyptic vision.

The very possibility of such status is presented by John as intractable by one whose destiny it is to be presented in the end to the world as Son of Man, with mock robes of royalty upon him, to pick out the unique dignity and situation of the one by whom the world is finally judged.

The obligations and possibilities of human sexuality are present and have to be handled in the whole of life.

If the present occasions are to have their full share of freedom over against the future, the future must be the domain of real possibility in the sense of containing all that could or might be, as yet undetermined as to what will be.

It is possible not only in a theoretical sense and not only for a few, but it presents itself as a real chooseable possibility to many people who could never see the radical response as a live option.

Nearly every choice is the choice of something meaningful involving the loss of another possibility, which would have had its own special good points which are not present in what has finally been chosen.

Not only am I free as to how I prehend the past, in my present moment of becoming I am also responding to the possibilities of the future.

He speaks of God's presenting himself so as «to weight the possibilities of response in the desired respect.»

According to Whitehead, the primordial order waits helplessly for creative events to embody in themselves the eternal objects which are presented to them as possibilities by this order.

They both spring from an exaggerated view of the possibilities of the Church's ministry, both in regard to the magisterium and the pastoral office, and particularly in respect of our present historical situation.

A mystical understanding of the Godhead was no doubt a Christian possibility at a time when God was still present in history.

The Christian hope, then, is that, regardless of our own security and that of our group, the possibility of active, loving concern for those who are in need is and will always be present.

In outlining the possibilities of Christian thinking in relation to Islam I had in a paper attempted to present my views on the reasons for the lack of enthusiasm about the importance of Christian - Muslim interface for theologizing.1 I had introduced the idea of the different purposes of the Bible and the Qur» an as an approach to the common materiaIn outlining the possibilities of Christian thinking in relation to Islam I had in a paper attempted to present my views on the reasons for the lack of enthusiasm about the importance of Christian - Muslim interface for theologizing.1 I had introduced the idea of the different purposes of the Bible and the Qur» an as an approach to the common materiain relation to Islam I had in a paper attempted to present my views on the reasons for the lack of enthusiasm about the importance of Christian - Muslim interface for theologizing.1 I had introduced the idea of the different purposes of the Bible and the Qur» an as an approach to the common materiain a paper attempted to present my views on the reasons for the lack of enthusiasm about the importance of Christian - Muslim interface for theologizing.1 I had introduced the idea of the different purposes of the Bible and the Qur» an as an approach to the common material.

And in terms of the temporal modes, temporal passage can be regarded as that dynamic present activity which gnaws at the edge of the (indeterminate) future and transforms possibilities into facts that are subsequently cast off as determinate past events.

In short, process thought contends that God does not rule over creatures in tyrannical fashion but rather presents possibilities to humans for actualizing the divine wilIn short, process thought contends that God does not rule over creatures in tyrannical fashion but rather presents possibilities to humans for actualizing the divine wilin tyrannical fashion but rather presents possibilities to humans for actualizing the divine will.

The lure for feeling is some possibility inherent in the situation that the proposition presents to the concrescing subject.

The relationship of the finite creature with the supremely worshipful and unsurpassable deity is being affirmed; and along with it there is also affirmed the possibility of its becoming on occasion a matter of conscious knowledge on the part of the human, as it is always a present reality in the very nature of God himself.

But there may be another way in which that value is preserved; and in this book we have sought to present the possibility which fits in with general biblical thinking and which is also sufficiently in accordance with the conceptuality we have accepted.

This situation is nowhere more clearly described in modern literature than in the novels of Franz Kafka: «His unexpressed, ever - present theme,» writes Buber, «is the remoteness of the judge, the remoteness of the lord of the castle, the hiddenness, the eclipse...» Kafka describes the human world as given over to the meaningless government of a slovenly bureaucracy without possibility of appeal: «From the hopelessly strange Being who gave this world into their impure hands, no message of comfort or promise penetrates to us.

At the human level, there is what we style «sin» — willful choice, with its consequences, of that which is self - centered, regardless of other occasions, content to remain stuck in the present without concern for future possibilities — and this is an obstacle which is like an algebraic surd.

I believe in God in the sense that I like to hold on to the possibility that «awereness» is present in our daily actions.

In a recent discussion on «impunity» against the former corrupt political regime in Argentina, individual after individual present spoke out in shame against their silence in the face of oppression — each one felt that they had succumbed to the fear of repression, maybe of the possibility of «disappearance» — but now they recognized that their silence had sanctioned so much of the violencIn a recent discussion on «impunity» against the former corrupt political regime in Argentina, individual after individual present spoke out in shame against their silence in the face of oppression — each one felt that they had succumbed to the fear of repression, maybe of the possibility of «disappearance» — but now they recognized that their silence had sanctioned so much of the violencin Argentina, individual after individual present spoke out in shame against their silence in the face of oppression — each one felt that they had succumbed to the fear of repression, maybe of the possibility of «disappearance» — but now they recognized that their silence had sanctioned so much of the violencin shame against their silence in the face of oppression — each one felt that they had succumbed to the fear of repression, maybe of the possibility of «disappearance» — but now they recognized that their silence had sanctioned so much of the violencin the face of oppression — each one felt that they had succumbed to the fear of repression, maybe of the possibility of «disappearance» — but now they recognized that their silence had sanctioned so much of the violence.

In our attempt to look into the twenty - first century we can, however, sketch possibilities and probabilities, based on past events and present trends.

In some such fashion we can come to understand the Christian conviction that through Jesus Christ God is decisively present and at work, «representing» (in Schubert Ogden's admirable word) the possibility present in human nature as such, establishing a reconciliation of human existence with God's intention for it, and revealing the divine nature in human terms and with a singular intensitIn some such fashion we can come to understand the Christian conviction that through Jesus Christ God is decisively present and at work, «representing» (in Schubert Ogden's admirable word) the possibility present in human nature as such, establishing a reconciliation of human existence with God's intention for it, and revealing the divine nature in human terms and with a singular intensitin Schubert Ogden's admirable word) the possibility present in human nature as such, establishing a reconciliation of human existence with God's intention for it, and revealing the divine nature in human terms and with a singular intensitin human nature as such, establishing a reconciliation of human existence with God's intention for it, and revealing the divine nature in human terms and with a singular intensitin human terms and with a singular intensity.

If we admit the faults are present in these current systems, then we open the floor to honest discussion and the possibility of progress.

It's chiefly a Roman Catholic phenomenon at present, this discovery of Hans Urs von Balthasar, but in time it will almost certainly engage Protestants, Jews, and everybody else interested in the possibilities of theology at the edge of the Third Millennium.

I do not think the proposition that future possibilities as causal in the present is contestable, though some will object to the use of the word God in relation to the reality of future possibilities and their lure upon the world.

Its splinters irritate and occasionally pierce the stolid solidity of the world the novel presents to us, a world otherwise limited in its possibilities to the mundane encompassments of late secular progressivism.

Such a view in turn can impel believers to a more intense and open encounter with the living God who shares intimately every present moment and seeks to share with us the next best possibility.

What activity there is in the present is oriented toward at least one of those possibilities, and the new state of affairs that comes to occupy the present expresses the success or failure of that orientation.

(2) There are ideal possibilities for attainment — perhaps expressed in some archetype or paradigm of the relevant qualities already embodied brokenly in present attainment; perhaps expressed only by unreasonable hopes and the dim awareness of worlds beyond imagining.

God forgives the sinner not in the sense that the sinner's past is changed, not in the sense that the consequences of his sin (to himself and others including God) are obliterated and past evils are no longer evils, but in the sense that possibilities for good are ever present in spite of the evils.

An entity's value in relation to the whole of becoming creation is ever present (in God) and active, What God can do with one's becoming in relation to the possibilities for future becoming is continuously determined by the ongoing creative advance of the world.

At a future time the present evil will still be an evil (in spite of the fact that it will then be an aspect of some good) precisely because greater possibilities of good could have been realized in the present and would have been realized in the future.

(3) There are those values that determine one from among the presented possibilities as a goal to be realized, and transform an end into an end - in - view.

The wealth of possibilities is not simply «there» as a present and completed fact, subsisting as a latent condition that is in some sense independent of the world of actual events.

Even «the ultimate evil in the temporal world» concerns how present actualities obstruct past ones (PR 340), not pure possibilities.

They recovered the classical experience of reason as the potential infinity of human questions, showing how this dynamic «ratio» as a desire for understanding is healed and transformed by the paschal - metanoetic experience of faith in the Sophia - Cod of compassion and love.4 Aquinas, for example, understood God as «intimately present within everything that exists since God is existence» and that Cod's omnipotence — Aquinas wrote very little about it — regards not actualities but possibilities, and is best manifested in forgiveness and compassionate mercy.5