Sentences with phrase «relation to claims of»

Accordingly, I rule that the costs information in the Report of commercially provided services in relation to the claims of DN and NN is admissible.

Acting for Ukraine in UNCITRAL arbitration proceedings in relation to claims of $ 180m by a London Stock Exchange - listed oil and gas company brought under the UK - Ukraine bilateral investment treaty, alleging unlawful imposition of tax measures.

He has substantial experience of advocacy in Employment Tribunals, advocating at full hearings in relation to claims of unfair dismissal, discrimination, deductions from wages, breach of contract, TUPE and claims brought under the Working Time Regulations.

Advising in relation to claims of breach of confidence concerning land purchase and development opportunities for a nationwide supermarket chain.

He has many years of experience of advocacy in Employment Tribunals, advocating at full hearings in relation to claims of unfair dismissal, discrimination, deductions from wages, breach of contract, TUPE and claims brought under the Working Time Regulations.

50 -LSB-...] it is not permissible to allow action to be taken in relation to the claiming of a prize pursuant to a multi-option scheme, proposed to the consumer by the trader, where at least one of the methods would not involve any payment.

Not exact matches

On a recorded call, the head of Gap Inc's investor relations, Jack Calandra, pointed to a «tepid macro environment» for retail and store traffic problems that worsened in April even as he incredulously claimed that Gap is making «good progress» in righting itself.

RELEASE AND LIMITATIONS OF LIABILITY: By participating in any Aberdeen Group survey, entrants agree that Aberdeen Group and any other applicable sponsor, and its parents, affiliates, subsidiaries, representatives, consultants, contractors, legal counsel, advertising, public relations, promotional, fulfillment and marketing, web site providers, web masters, Aberdeen Group and their respective officers, directors, employees, representatives, and agents (The «Released Entities»), will have no liability whatsoever for, and shall be held harmless by entrants against any liability for any injuries, losses or damages of any kind to persons, including personal injury or death, or property resulting in whole or in part, directly or indirectly, from acceptance, possession, misuse or use of a prize, entry, or participation in any survey contests or in any survey contest related activity, or any claims based on publicity rights, defamation or invasion of privacy, or merchandise deliverOF LIABILITY: By participating in any Aberdeen Group survey, entrants agree that Aberdeen Group and any other applicable sponsor, and its parents, affiliates, subsidiaries, representatives, consultants, contractors, legal counsel, advertising, public relations, promotional, fulfillment and marketing, web site providers, web masters, Aberdeen Group and their respective officers, directors, employees, representatives, and agents (The «Released Entities»), will have no liability whatsoever for, and shall be held harmless by entrants against any liability for any injuries, losses or damages of any kind to persons, including personal injury or death, or property resulting in whole or in part, directly or indirectly, from acceptance, possession, misuse or use of a prize, entry, or participation in any survey contests or in any survey contest related activity, or any claims based on publicity rights, defamation or invasion of privacy, or merchandise deliverof any kind to persons, including personal injury or death, or property resulting in whole or in part, directly or indirectly, from acceptance, possession, misuse or use of a prize, entry, or participation in any survey contests or in any survey contest related activity, or any claims based on publicity rights, defamation or invasion of privacy, or merchandise deliverof a prize, entry, or participation in any survey contests or in any survey contest related activity, or any claims based on publicity rights, defamation or invasion of privacy, or merchandise deliverof privacy, or merchandise delivery.

We do not know whether persons in this group, while moved by the presence and claims of individuals with whom they are in face - to - face relations, may, on another level, be oblivious to and unmoved by more impersonal social structures and practices that consistently put and keep persons in situations of oppression and deprivation.

As Moltmann points out, God - language must be set in the category of expectation, since this is appropriate for a God of promise.15 Our problem here, therefore, is not to establish the ontological foundation for God - talk but to consider the position and claim of linguistic analysis in relation to the question of the validity of God - talk.

Because I take seriously Whitehead's claim that the most fundamental order of reality is aesthetic, and the attendant doctrine that «The real world is good when it is beautiful» (AI, Chapter XVIII, Section III), I want to propose that we use the category of beauty as the norm in constructing our images of person - hood and of personal and communal relations.

You have got it all wrong, but may I ask that what poof do you have about what you claim, Allah is the almighty and is not a deceiver, Allah in the Qur» an in referred as the most merciful, all forgiving, creater of everything and self subsistence he does not require anyone to support him and Allah is having no son neither wife, and tell me how can a almighty supreme being have sexual relations?

The ambassador claimed, in his letter to Clinton, that the inspector general report's authors had «failed to read any of my writing or see its highly positive effect on our bilateral relations.»

In a rejoinder, Gutting claims (and Felt seems to agree) that metaphysical theories of causal efficacy and internal relations are neither necessary nor sufficient for a solution of the problem.

Once this is granted, I claim (and Felt seems to agree) that metaphysical theories of causal efficacy and internal relations are neither necessary nor sufficient for a solution of the problem.

On the other hand, the very fact that they claim if not a monopoly of supreme values and motivating forces, yet a unique relation to them, makes it impossible for the churches to participate in promotion of social ends on a natural and equal human basis.

This clearly does not entail regional inclusion; so I am not claiming his support for my doctrine of the relation of the «soul» to the «body.»

Having given up the sense that anything is his possession to claim, having surrendered all for the sake of an immediate relation to God, the knight of faith nevertheless trusts that God will give it back — not in some future life, but in the here and now, in the finite realm.

No less a mathematical authority than Alonzo Church, in his review of the second edition of volumes II and III, claims that in the whole of volume I (over 700 pages of closely argued mathematical logic introductory to the theory of cardinal numbers) and together with volumes II and III (themselves enormous tomes) one gets «cardinal numbers, relations and relation - numbers, series, well ordered series and ordinal numbers, and finally the continuum of real numbers» (BAMS34: 237).

As pointed out earlier, though the Edessean Church had a special relation to St. Thomas, they never claimed him as the founder of their church.

The full passage shows that Whitehead is basing his claim about the inconsistency of materialism and evolution on the grounds that materialism presupposes a doctrine of external relations and that this doctrine is inadequate to the development of more from less complex organisms.

Even when the minister begins as missionary to some people in the world he soon gathers a Church that claims his special attention; even when he begins as a shepherd of a separated flock he is bound to have relations to those who seem to be the wolves that prey upon it or the dogs that protect it.

Belief in God requires Christians to affirm «absolutist» truth claims, but such claims are divisive, establish relations of authority, and encourage rigid distinctions between right and wrong.

Only they hold to the doctrine that there is a Creator (and Governor of the universe); that each individual owes a personal accounting at the time of Judgment to this Creator, a Judgment that is prior to all claims of civil society or state; and that this inalienable relation between each individual and his Creator occurs in the depths of conscience and reason, and is not reached merely by external bows, bended knees, pilgrimages, or other ritual observances.

The addition of the doctrine of internal relations as a necessary condition for evolution can clarify three arguments used by Birch to support his claim that low levels of order, such as particles, must have a subjective as well as a mechanical aspect.

Naturally not all can claim the interest of the student to the same extent as those which stand in a closer or looser relation to the culture or society under investigation.

Elsewhere, Berger elaborates by pointing out that religions provide legitimation and meaning in a distinctly «sacred» mode, that they offer claims about the nature of ultimate reality as such, about the location of the human condition in relation to the cosmos itself.

In the Gallup survey, for example, 90 percent of the public claimed to have thought about «living a worthwhile life» at least a fair amount (or a lot) during the preceding two years; 83 percent said they had thought often about their «basic values in life»; 81 percent gave the same response for «your relation to God»; and 70 percent gave similar answers for «developing your faith.»

He begins by denying that he claims equality with God; his true relation to the Father is one of obedience and dependence.

Since the claim of the finality of Christ has been translated into the claim of the finality of that structure of existence he brought into being, our systematic attention must now be turned to the relation of spiritual existence to other structures of existence.

The questions that demand consideration in claiming finality within this development are the relation of spiritual to personal existence and the possibility of transcending spiritual existence.

Serious claim of Jesus» uniqueness today arises chiefly from the uniqueness of the relation to God implicitly claimed in his mode of teaching and acting.

The fact of the claim gives reason to ask whether it could be justified, that is, whether it is possible that a man have that kind of relation to God which could ground such a claim.

It is the kind of reasoning I use to back up my claim about my wife or my children, and the model comes from interpersonal relations.

Less persuasive, to me at least, is the claim that this probably continued until 1931, the year in which Lewis converted to Christianity (and would now think a relation with a married woman to be wrong) Wilson's way of making this point is, however, an instance of a very undesirable trait in his writing: the tendency to assert indirectly and to be glib while seeming to eschew it: «It would be far too glib to suggest that he consciously made the second change, to adopt Christianity, merely to give himself an excuse to abandon sexual relations with Mrs. Moore, whatever the nature of those relations had been.»

Sandel's main challenge is to this primacy claim, but in the process he seeks to derail the entire deontological project, including its moral epistemology and theory of the relation of persons to their ends.

To say that all religious communities recognize the right of people not to be tortured, or that all religious communities support the self - determination of indigenous peoples is not very exciting: even if these claims are true (and I suspect that they are not), they bear little relation to any claim that a faithful member of any religious community would recognize as his owTo say that all religious communities recognize the right of people not to be tortured, or that all religious communities support the self - determination of indigenous peoples is not very exciting: even if these claims are true (and I suspect that they are not), they bear little relation to any claim that a faithful member of any religious community would recognize as his owto be tortured, or that all religious communities support the self - determination of indigenous peoples is not very exciting: even if these claims are true (and I suspect that they are not), they bear little relation to any claim that a faithful member of any religious community would recognize as his owto any claim that a faithful member of any religious community would recognize as his own.

All Christian claims that Judaism confesses a God of law in the formal / legal sense in contrast to a «Christian God» of grace are based on false views of fulfillment; such views not only damage Christian - Jewish relations but are devastating for the life of the church itself.

«From indetermination accepted as a fact,» Bergson claims that he can «infer the necessity of a perception, that is to say, of a variable relation between a living being and the more or less distant influence of objects which interest it» (MM 24).

For Revelation in the ultimate resort and in principle claims the whole of reality as the possible subject - matter of its affirmations, even if only sub respectu salutis (in relation to salvation), and from this point of view even events and realities which are accessible to secular experience fall within its material scope.

A consideration of various claims about «Asian values» made in relation to the East Asian human rights debate.

The fact that personal identity in this life depends so little upon the relation to a common body and so much upon unmediated hybrid prehensions of past occasions of the soul's life strengthens the plausibility of the claim that continuity may occur after bodily death.

No doubt it is true, scientifically speaking, that no distinct center of superhuman consciousness has yet appeared on earth (at least in the living world) for which it may be claimed or predicted that one day it will exercise a centralizing function, in relation to associated human thought, similar to the role of the individual «I» in relation to the cells of the brain.

Jesus however sees man in his relation to God, under the claim of God.

It is a way of pointing out the rather extraordinary fact that the primary and really convincing evidence which Christians claim to discover for the reality and power of God for them is in their relation to Jesus.

Because he conceives radically the idea of the grace of God, he makes it plain that God's forgiveness must be for man an event in time, that the relation of «I» and «Thou» exists between God and man, that God stands opposite to man as another Person over whom the man can have no sort of control, who meets man with His claim and with His grace, whose forgiveness is pure gift.

Recall my earlier claim that such analysis has to do with the relation between the noetic and ontic poles in theological discussion and is, therefore, constitutive of theology as such.

Nevertheless, this appraisal of simultaneity stands in great contrast to earlier claims, for example, where Whitehead proclaims that «simultaneity is a definite natural relation» (CN 53).

It asks whether we are not confined to the circle of human relativity which dictates that all our claims be prefaced with the qualification, «in relation to human measure.»

Part and parcel of this reductionism is the claim that «macrocausal relations should be viewed as in general reducible to microcausal relations» (SM 99), meaning those that are studied by physics.