Sentences with phrase «relation between nature»

The tree itself is intimately linked to themes the artist has explored over a decade, such as the relation between nature and technologies.

The relation between nature and mind which results is totally one - sided, leaving the unified, rational character of mind (as totally devoid of nature) as the defining characteristics of existence as such.

• the capacity to reach objective and universal truth as well as valid metaphysical knowledge; • the unity of body and soul in man; • the dignity of the human person; • relations between nature and freedom; • the importance of natural law and of the «sources of morality,»... • and the necessary conformity of civil law to moral law.

Yet, even with new forms of resistance ushered in by technological innovation, the stiff - gestured ideology of neoliberalism has arched towards a state of «human exceptionalism» where all of humanity is now supposed to feel free to exploit at will the relations between nature and society any way that it chooses, as long as profits can be squeezed out.

Not exact matches

Whitehead's endeavors to resolve questions of becoming began with physical nature as a frame of reference and an event as the primary datum in the construction, functioning, and form of nature, with the time factor of space - time constituting one of the major expressions of the relation between events.

Of paramount importance to the Hegelian perspective on this relation is the well - known distinction between understanding and reason as two levels of thinking, for involved in this distinction is the view that logic, as it has been traditionally conceived, is merely a logic of the understanding, and that reason, or speculative thinking, employs a higher, more inclusive logic, one that is «dialectical» in nature.

In fact, theologians who write about ecological concerns are united in their opinion that a holistic view of reality is basic to a responsible relation between humans and nature.

The code of laws provides the regulations which create the proper relations between man and God, such as saying prayers, fasting, and other religious duties; they guide man in his relations with his brother in Islam or the non-Muslim community, in organizing the structure of the family and encouraging reciprocal affection; they lead man to an understanding of his place in the universe, encouraging research into the nature of man and animals and guiding man in the use of the benefits of the natural world.

We are now in a position to begin to solve the problem of the nature of internal relations between actual occasions, and also to make manifest the affinities between the actual occasion and the Hegelian concrete universal, a goal towards which we have been moving all along.

The relation between Christian faith and the scientific way of understanding nature involves many complex and unresolved issues, but the plain fact is that scientific understanding had to grow largely under secular auspices, with too little encouragement and understanding from the religious tradition.

In my usage the emphasis is on the causal relation between the inner being of the person and the nature of the outer act.

One possibility is that we are simply using this current language to speak of the importance of the church's developing its doctrine of nature more fully and in ways appropriate to our new understanding of the relation between human beings and the natural world.

Even so, Schleiermacher surrendered very little, and his own consciousness's appropriation of God's being, «in relation to us» of course, included and emphasized the traditional attributes of omnipotence, eternity, omnipresence, and omniscience.5 And for him, «immutability» is already contained within the notion of God's eternity.6 Causality within the entire system of nature can be exhaustively accounted for by God's causal activity.7 Following the lead of Aquinas, Schleiermacher declared that there is no distinction between potential and actual in God.8

Wolfe has chapters set in the neuroscience classroom interspersed among chapters tracing the social and personal lives of Charlotte and her friends, and by this device Wolfe probes deeply into the nature of personal identity, free will, and the relation between the mind and the brain.

He seems genuinely perplexed by the relation between concrescence and time, venturing only the affirmation that concrescence is not in physical time (PR 283M), the time appropriate to the events of nature, analyzable by physics and chemistry.

The restoration of just relations between peoples restores peace to society and, at the same time, heals nature's enmity.

This is clearest of all in ethics, which is essentially the study of the relation between the «is» of human nature and the «ought» of human possibility.

Subject - object, or I - It, knowledge is ultimately nothing other than the socially objectivized and elaborated product of the real meeting which takes place between man and his Thou in the realms of nature, social relations, and art.

Also in the face of the ecological disaster created by the modern ideas of total separation of humans from nature and of the unlimited technological exploitation of nature, it is proper for primal vision to demand, not an undifferentiated unity of God, humanity and nature or to go back to the traditional worship of nature - spirits, but to seek a spiritual framework of unity in which differentiation may go along with a relation of responsible participatory interaction between them, enabling the development of human community in accordance with the Divine purpose and with reverence for the community of life on earth and in harmony with nature's cycles to sustain and renew all life continuously.

The realization of the crucial significance of relations between persons, and of the fundamentally social nature of reality is the necessary, saving corrective of the dominance of our age by the scientific way of thinking, the results of which, as we know, may involve us in universal destruction, and by the technical mastery of things, which threatens man with the no less serious fate of dehumanization.

2) At the same time, bearing an mind the relation between historical process and natural process, I should try to develop in my own way the metaphysical inquiries concerning nature which have lately been brought into fresh prominence by Alexander and Whitehead.

This «saying» is thus nothing other than the «I - Thou» relation whether it be the full, reciprocal I - Thou relation between men or the less complete and non-reciprocal relation with nature or in artistic creation and appreciation.

Hence Muslim theology is also called the science of unification (of God), because its object is to determine the nature of God and His attributes, and to explain the relation between Him and His creation, all of which follow as corollaries from a definite concept of Allah as the Absolute One.

Conflicts of doctrine about human nature between investigators in different disciplines must then be ascribed to errors in inquiry, or to an epistemological imperialism that arbitrarily limits the admissible perspectives, or to an incorrect analysis of the relation of the several perspectives to one another.

Process and Reality, with its notion of the two natures of God, is not as clear as one might like on the relation between the two.

Modern philosophy has separated mind from nature in such a radical and fundamental sense that philosophy subsequent to and including the modern era has been unable to make sense of the relation between the two.

For Whitehead, one of the major problems that has «poisoned» much if not all of modem philosophy subsequent to Descartes is this dualistic way in which it treats of the relation between mind and nature (or nature and life as he sometimes phrases it).

It is simply to say that the relation between mind and nature is a two - way street.

By failing to see the place of mind in nature as well as nature in mind, modern philosophy has been unable to put forth an adequate account of the relation between the two, one which would assign to each its due importance as a constitutive element in our experience and in existence as such.

Both Hauerwas» understanding of the Christian story and the relation between the church and the world are illustrated by his appreciative remarks about George Linbeck's The Nature of Doctrine: Religion and Theology in a Postliberal Age (AN 1 - 19).

The third caveat is specific to Christians, and has to do with the singular nature of the relations between Christians and Jews.

To counter this tendency we may on the other hand attempt to develop a more critical, descriptive, naturalistic account of the relation between mind and nature, thereby avoiding the purely logical demands of system and the self - serving rule of reason.

The scientific revolution of the twentieth century has totally revamped the notion of the matter which constitutes nature — matter is now viewed as internally dynamic, suffused with energy, this being the relation between matter and energy so vividly apparent when an atom bomb goes off.

This problem is particularly evident in the attempt to make sense of the relation between mind and nature.

It is, he further clarifies, by the primarily emotive nature of this relation of subject and object in experience that there arises a «conformity of feeling,» a «sympathetic bond,» between the two relata found in experience.

Whether and how far these reflections concerning a positive relation between spirit and matter may be significant when it is a question of asking in philosophical and theological terms whether an ontological connection between man and the animal kingdom asserted by the natural sciences to be a fact, is open to an explanatory interpretation on the basis of the nature of spirit and matter, can only be judged after we have examined some aspects of «becoming» in general.

Niebuhr said that the history of modern culture began as a debate between those who explained man in terms of his reason or in terms of his relation to nature.

That is to say, it is not yet settled that the relation which Christian doctrine holds to exist between God and the spiritual soul as regards its origin, is to be regarded as not occurring otherwise in nature and its history.

For Whitehead, the Lorentz - Fitzgerald transformations reflect absolute relations between real frames which exist in nature.

Hitherto the Western industrial culture has dictated the relations between life in nature and life in human society, both capitalist and socialist.

Irenaeus therefore made a distinction between the image of God which is man's distinctive endowment of reason, his dominion over nature, and his creaturely dignity; and the similitude to God which is faith, hope and love, that is, the full and righteous relation which man is supposed to enjoy as God's creature.

When studying or teaching Hinduism or Buddhism, the Westerner soon becomes aware of the rather wide differences of perspective and meaning between the Judeo - Christian and the Hindu - Buddhist ways of viewing the nature of man and man's relation to his world.

The ecological model of the universe helps us to overcome the dichotomy between the individual and its relations to its environment, between the living and the non-living, between freedom and determinism and between nature and God.

25 His work was marred by a distinction between God and «Godhead»: «God is deity conceived in relation, over against the universe, its cause or ground, it law and end; but the Godhead is deity conceived according to His own nature, as He is from within and for Himself.»

«Critical reflection» could lead to the result that this statement made by the gospel is based in the nature of the case (the relation between God and man), and consequently is to be seriously respected.»

It is for this reason, and not because I implicitly accept the process notion of non-logical metaphysical principles, that I write about the relation between God and nature in the way I do.

I am a part of Nature and function as any given event of Nature: I am, through my body, part of Nature, and the parts of nature admit between them relations of the same type as those that my body has with Nature» (NNature and function as any given event of Nature: I am, through my body, part of Nature, and the parts of nature admit between them relations of the same type as those that my body has with Nature» (NNature: I am, through my body, part of Nature, and the parts of nature admit between them relations of the same type as those that my body has with Nature» (NNature, and the parts of nature admit between them relations of the same type as those that my body has with Nature» (Nnature admit between them relations of the same type as those that my body has with Nature» (NNature» (N 159).

11The latter comments occur in the context of the chapter on the «bifurcation of nature, but it is clear that Whitehead (at this point in time) holds the idealists responsible for this bifurcation, along with reductionists like Newton and dualists like Locke, because all bog down on the alleged difference, and the subsequent question of the relation between, nature and mind, rather than developing a pure concept of nature in itself.

Other variations depend on the prior internal relations, the external relations between patterns, and on the nature of the particulars which make up the process.1

The internal, rather than external, relations between occasions of experience which feelings of causal efficacy bring into being create the solidarity of nature — its global, unfragmented nature — the denial of simple location, and the rejection of Cartesian (and other) dualisms.