Sentences with phrase «reality as»

Thus, utilitarian moral principles most closely correspond to the basic structure of reality as posited by his metaphysical system Since ultimate value in Hartshorne's view is achieved in the divine experience, human beings are morally bound to contribute to that experience by acting according to utilitarian principles.

Furthermore, in the United States, for over a quarter of a century the writings of Professor Charles Hartshorne, including Beyond Humanism, The Vision of God, Reality as Social Process, The Divine Relativity, The Logic of Perfection, and A Natural Theology for Our Times, as well as many occasional articles and essays, have eloquently argued the case for «process - thought».

In fact, the religious view considers the secularist «mechanical materialist view of reality as too reductionist and as leaving out the «organic» and «spiritual» dimensions of human being and history and therefore as unable to renew the values of humanism and its reverence for life and the dignity of the human person in society in the name of which secularism started to protest against religious authoritarianism.

It is actually a double option which determines Professor Radhakrishnan's explicit and implicit evaluation of religion: his preference for the apprehension of ultimate reality as proclaimed by the seers and sages of India and, within this tradition, his preference for the teachings of the Upanisads in the peculiar interpretation of the Advaita school.

And so by special condensations within particular segments of reality the beauty which is reality as a whole comes to expression in particular orderings of novelty that fall within the range of our secondary awareness.

Thus, when we think of reality as consisting of moments of experience, we are conscious that reality is always becoming.

And even more recently Whitehead has emphasized the dynamic, processive nature both of reality as a whole and also of its constituent elements.

Religious symbolism relates us especially to the intrinsic importance of reality as we feel it primordially grounding our being and becoming at the pole of primary perception.

Physicist David Bohm, who dares to speculate on what he considers to be the philosophical implications of modern physics, asks whether thought itself might not be part of reality as a whole.

In fact for this philosopher of process the primary metaphysical question is that of how to hold together the sense of permanence with that of perishing.6 Is the religious vision of something that abides and that saves the world consistent with the fabric of reality as we know it from science and naive experience?

The closest we can get to such objectivity is the judgment of reality as a whole upon any one of its parts.

He «takes» from his parents his very reality as an individual person.

The above description of the process by which an actual entity becomes explains both the processive character of reality and the essential integration of reality as a whole.

He challenges us to ask:»... how are we to think coherently of a single, unbroken, flowing actuality of existence as a whole, containing both thought (consciousness) and external reality as we experience it?

The triumphant message of Second Isaiah is inseparable from a vision of the coming dissolution of all of reality as man has known it, and it calls for a faith that is wholly directed to this coming event.

This embrace of measured reality as the only valid reality is at the opposite end of the spectrum from an equally irresponsible dependence on emotion alone.

They see this spiritual reality as the only reality and all else as illusion or «error.»

Or perhaps the latter: given the total qualitative difference between the active, directed mental «intentionality» exhibited in conscious cognition (that is to say, the «aboutness» of thought and perception, the «meaningfulness» of reality as apprehended under finite phenomenal, conceptual, and semiotic aspects) and the passive, undirected indeterminacy of any reality that might exist independent of mental acts.

Charles Hartshorne, Reality as Social Process, The Free Press 1953, p. 142; also The Logic of Perfection, Open Court Publishing Co. 1962, chap.

For the religiously orthodox, religious belief systems were felt to represent «objective» reality as it really is, and thus if one of them is true the others must be false, either absolutely or in some degree.

If I understand my glimpse of Bohm's glimpse, then our mental torture comes about only because we insist on conceiving reality as many when it is truly and deeply one.

At a human level, creativity is the «prius» of all our feeling, acting, thinking, and hoping, of our reality as language - speakers and as conscious deciders.

For courage can not reside in a man's passive, pessimistic submission to reality as it is — in a world of possibility and tragedy — any more than it resides in the dogmatic absolutist's applause for that reality as allegedly containing «the Good.»

Actuality fuses with potentiality to establish that new reality as an activity, and order fuses with freedom to give the new activity its capacity to create its own identity and, so, to influence its environment.

Thus, according to Kant and his descendants, our reason has no access to «reality as such» (the noumenal); the only reality we can know is what we ourselves have constructed (the phenomenal).

Thus Whitehead sets about interpreting reality as a creative process, and does it with the conceptual tools of the classical metaphysics of spirit that he has fundamentally reinterpreted and generalized.

The theological term for this is: you can see reality as gracious — not as hostile, not as indifferent, but as gracious.

For Spinoza, only Substance is causa sui, i.e., reality as such, but not any of the concrete modes or realities.

In Whitehead's final position in Process and Reality as reconstructed by Ford, then, the provision of initial aims would be a matter that concerns the primordial nature only, and not the consequent nature, as traditional interpreters have thought for a few decades: «Concrescent occasions prehend only initial aims from God, and these are purely conceptual.

Dallas Willard defined reality as «what you run into when you're wrong.»

According to Kant, the noumenal world — that is, reality as it is «in itself» — lies forever beyond the grasp of human reason.

This is my reality as I see it and live it out.

As such, however, faith is the only self - understanding that is both explicitly authorized by Jesus who is said to be Christ and — as Christians claim in saying this is who Jesus is — implicitly authorized by the whole of ultimate reality itself as our authentic self - understanding.

Third, if it remains consistent with its view of reality as transcendent and with its ideal goal of spiritual absorption, it inevitably results in a withdrawal from active participation in worldly affairs:

It's possible to live a more heroic kind of life within seeing reality as indifferent, but that is the typical response.

If you do see reality as indifferent to us, you probably won't be quite as desperate in building up systems of security.

«We must choose between a dualism and an organic monism» (LP 191f), Hartshorne argues and proceeds to show how it is possible to understand both reality as a whole and its parts to be organic (LP 191 - 215).

(1) The older paradigms that view knowledge and reality as split along the lines of difference between science and religion are being called into question.

Finally, the third option is you can see reality as life - giving, as nourishing of human life.

This implication follows necessarily, I believe, from the concept of God as being strictly universal as well as individual, and hence as not being merely one individual among others but the one individual whose existence is constitutive of reality as such.

It would be the awareness of the pure energy of reality as it is constituted by subjective becoming.

Lord of the Rings, like Narnia is to personal spiritual experiences, is an obvious (not to all) allegory of spiritual reality as is more literally spoken through the Bible, which also allegorizes spiritual experiences.

The necessary structure of reality as the principle of limitation excludes the impossible, and as a formative element it is both nontemporal and actual, mediating between the two sets.

If God is indeed so conceived, then, to be anything real at all is either to be God or to be a creature of God whose difference from God can not be absolute; for to be absolutely different from God would be to be absolutely different from reality as such, and so not anything real after all, but simply nothing.

RSP — Reality as Social Process: Studies in Metaphysics and Religion.

To reflect critically on reality as such is and must be one and the same with critically reflecting on the distinction and correlation between God and the world — and conversely.

It is also true with the process view that an entity's nature is determined primarily by its relation to other entities; indeed, the whole of Hartshorne's philosophy turns on the concept of reality as a social process.

Throughout this book, I have emphasized the notion of reality as participatory.

The compartmentalization of modern knowledge is a magnified expression of the substantialist view that sees reality as composed of isolated, discrete substances.

All process has a final end: the sacred reality as all in all in a wholly concrete form.