Sentences with phrase «see the distinction in»

It sees no distinction in adding story to story, upon the monuments of fame erected to the memory of others.

Didn't see that distinction in your write up above.

It's nice to see the distinction in the intro that LC09 was «not a nonsense paper» even while disputing its conclusion.

He could see no distinction in policy terms between the criminal and civil process.

Not exact matches

Like a lot of the best work you see at Cannes, it was an earnest effort to erase the distinction between art and science in the honest pursuit of results.

There's no distinction between desktop and mobile in Promoted Posts — your fans see the post on whatever device they're using at the time.

If you had seen the announcement of the Idler Academy's Bad Grammar Awards in Britain, you could have predicted what would turn up: the less / fewer distinction, it's / its, homonym confusions, errant apostrophes.

The statement that began with the word «Unless» in the first paragraph is enormously important — because that distinction captures the primary lesson of our own awkward transition from 2009 to mid-2014 in our methods of estimating market return / risk profiles (see A Most Important Distinction, and A Better Lesson than This Time is distinction captures the primary lesson of our own awkward transition from 2009 to mid-2014 in our methods of estimating market return / risk profiles (see A Most Important Distinction, and A Better Lesson than This Time is Distinction, and A Better Lesson than This Time is Different).

I hope that the distinctions to which I have pointed help the reader to see why that would be a mistake, and why we need a framework for sorting out these finer - grained but essential differences in the operations of knowing and valuing underlying persons» selfhood, membership, interpretations, and motivations.

The Canadian thinker Charles Taylor, in any case, is gaining status as the world's premier philosopher of modernity, the most judicious, the one who makes the most apt and discerning distinctions, the one who best sees both modernity's grandeur and its misery.

The real distinction of spirit and matter could be seen, in the synthesis he proposed, in a remarkable and new way through the «Law of Control and Direction» which had been originally shown to his mother.

In fact, it's the kind of book that will help both women and men see how unhelpful that distinction is.»

An astronomer can calculate where a star is now in distinction from the locus at which it is seen in the night sky.

«We certainly can't build a Christology on that distinction,» Dr. MacDonald admitted, «but it does help us to see where Christology comes in.

However in this case it is Bultmann who sees no such distinction, but rather understands Jesus to be here existentially as radical as Paul.

In the original formulations of both Buddhism and Christianity he sees a radical distinction between faith and philosophy.

If the God of life is seen in every child of his creation, there can be no distinction between those who fight on our side in a conflict and those who fight against us.

It will be seen that the new doctrine requires careful and somewhat elaborate distinctions, and yet, if some of its supporters are right, the doctrine is nothing at all but the analysis of the simple idea that God is «the perfectly loving individual,» in all respects possessed of the properties which this idea requires, even if non-perfection in some respects be among the requirements.

The way of distinction, therefore, puts a positive valuation on the time - space continuum and, though it sees divine redemption as the remaking of history into something new, it can not conceive of divine - human interaction in other than historical terms which preserve the qualitative difference between God and man.

«21 Applying this distinction to God we can see that the primary meaning of an «act of God» would refer to «the act whereby, in each new present, he constitutes himself as God.

In any case, this distinction between the given and The Given is anticipated in the correspondence, as seen in Brightman's willingness to admit some degree of «faintness» in the given.40 The real difference may lie in Brightman's methodological desire to have the self (and what is given to and as the self, the shining present) clearly defined, while Hartshorne insists that not only the self, but also the given «is more or less vague,» and must be sIn any case, this distinction between the given and The Given is anticipated in the correspondence, as seen in Brightman's willingness to admit some degree of «faintness» in the given.40 The real difference may lie in Brightman's methodological desire to have the self (and what is given to and as the self, the shining present) clearly defined, while Hartshorne insists that not only the self, but also the given «is more or less vague,» and must be sin the correspondence, as seen in Brightman's willingness to admit some degree of «faintness» in the given.40 The real difference may lie in Brightman's methodological desire to have the self (and what is given to and as the self, the shining present) clearly defined, while Hartshorne insists that not only the self, but also the given «is more or less vague,» and must be sin Brightman's willingness to admit some degree of «faintness» in the given.40 The real difference may lie in Brightman's methodological desire to have the self (and what is given to and as the self, the shining present) clearly defined, while Hartshorne insists that not only the self, but also the given «is more or less vague,» and must be sin the given.40 The real difference may lie in Brightman's methodological desire to have the self (and what is given to and as the self, the shining present) clearly defined, while Hartshorne insists that not only the self, but also the given «is more or less vague,» and must be sin Brightman's methodological desire to have the self (and what is given to and as the self, the shining present) clearly defined, while Hartshorne insists that not only the self, but also the given «is more or less vague,» and must be so.

On the face of it Santayana rejects all three of these departures from the tradition, since (1) he makes no very explicit move from a continuant to an event ontology, (2) regards the inherent nature of an object as a matter of the individual eternal essence which it actualizes and (3) regards the distinction between matter and form as at least a virtually inevitable way of expressing the obscure manner in which one state of things takes over from another (see RB 278 - 284).

In his reply to «Die Bauleute» Buber makes a distinction between revelation and the giving of the law which Rosenzweig has failed to make: «I do not believe that revelation is ever lawgiving, and in the fact that lawgiving always comes out of it, I see the fact of human opposition, the fact of man.&raquIn his reply to «Die Bauleute» Buber makes a distinction between revelation and the giving of the law which Rosenzweig has failed to make: «I do not believe that revelation is ever lawgiving, and in the fact that lawgiving always comes out of it, I see the fact of human opposition, the fact of man.&raquin the fact that lawgiving always comes out of it, I see the fact of human opposition, the fact of man.»

He is, rather, a very complex structured society which sustains, among many other societies, a regnant, personally ordered, subordinate society (an enduring object) which Whitehead refers to as «the soul of which Plato spoke» (Adventures of Ideas 267 — see also pp. 263 - 264 for a clear statement of the distinction between «the ordinary meaning of the term «man,» which includes the total bodily man, and the narrow sense of «man,» where «man» is considered a person in Whitehead's technical sense, i.e., as the regnant, personally ordered society which he identifies as his equivalent of Descartes» thinking substance and Plato's soul).

Besides that, I can not see how any so called loving God can include mass distinction of life, his creations, over and over again in the history of our planet as we know it.

Let us never forget that precisely out of reverence for the Deity he was ignorant, that, so far as a pagan could be, he kept watch as a judge on the border between God / and man, watching out to see that the deep gulf of qualitative distinction be firmly fixed between them, between God / and man, that God / and man may not in a way, philosophice, poetice, etc., coalesce into one.

I've always been careful to try and make a distinction between this group and complementarians, and am disheartened to see mainstream complementarianism move in this direction.

Whitehead's genius lay in seeing that this is a temporal distinction between present subjectivity and past objectivity.

If you have difficulty seeing just how loaded this knowledge - belief distinction is, try to imagine the reaction of Darwinists to the suggestion that their theory should be removed from the college biology curriculum and studied instead in a course devoted to nineteenth - century intellectual history.

Virtue theorists in general tend to emphasize «being» as opposed to «doing,» a distinction which is usually seen as equivalent to the distinction between agent and act.

Father Oakes does not see the issue involved in the distinction between micro «and macroevolution.

Finite spirit envisaged from the beginning and from its end, at least in the case of man, is «spirit in the world» or «cosmic spirit» and even with regard to the angels it will be appropriate for a Christian, and in the first place for a biblical, theology to see their distinction from mankind within this «cosmic spirituality» and not outside it or in contrast to it.

It is commonly pointed out that in Pauline thought there is no clear distinction made between the Holy Spirit and the spirit of the risen Christ.43 Even in the Johannine tradition, as we have seen, the Holy Spirit was received by the disciples from the risen Jesus on Easter day.

In this book I will retain the oversimplified distinction between seeing and hearing, between showing and speaking.

And, in the military struggle against the government, the clear lines of distinction that the West wants to see between the National Coalition - linked Free Syrian Army and the Islamist factions have been blurred several times.

Are not our distinctions between nature and history shortsighted anti of limited validity when seen in this cosmic perspective?

In sum, in the argument that a PVS patient ought to be sustained as long as possible I see the unhappy fruits of the three technological seductions I described above: death by «starvation» has now become our fault, not nature's, if we omit treatment; the distinction between omission and commission is erased in the insistence that the stopping of artificial feeding is the same as killing the patient and, as too often happens, a new technology gets legitimated and routinized by an invocation of the sanctity of lifIn sum, in the argument that a PVS patient ought to be sustained as long as possible I see the unhappy fruits of the three technological seductions I described above: death by «starvation» has now become our fault, not nature's, if we omit treatment; the distinction between omission and commission is erased in the insistence that the stopping of artificial feeding is the same as killing the patient and, as too often happens, a new technology gets legitimated and routinized by an invocation of the sanctity of lifin the argument that a PVS patient ought to be sustained as long as possible I see the unhappy fruits of the three technological seductions I described above: death by «starvation» has now become our fault, not nature's, if we omit treatment; the distinction between omission and commission is erased in the insistence that the stopping of artificial feeding is the same as killing the patient and, as too often happens, a new technology gets legitimated and routinized by an invocation of the sanctity of lifin the insistence that the stopping of artificial feeding is the same as killing the patient and, as too often happens, a new technology gets legitimated and routinized by an invocation of the sanctity of life.

To begin with, we must see that it is necessary to make distinctions within the Bible, for not everything in it has the same weight.

Thus, we can see that and how Ogden's critical appropriation of Whitehead's comprehensive empiricism as a hermeneutical grid for presenting in first - order fashion the content of experience as a sense of worth that requires the threefold distinction of self, other, and whole in order to describe it both is informed by and illustrates his second - order analysis.

Indeed, they can be seen as traditions of human action, in distinction, although not separation, from traditions of thought.

For a recent essay on this distinction, see Simon R. Charsley «Caste, Cultural Resources and Social Mobility,» in Dalits Initiatives and Experience from Karnataka (ed.

This is made even clearer in his distinction between «cool» and «hot» media as we shall see.

The absence of prediction is a major point of distinction between metaphysical and scientific models, but in other features Ferré sees considerable similarity:

We have already drawn the distinction, and here we see the difference in action.

In other words, shrews are the «motors,» rather than the «sensories,» (As to this distinction, see the admirably practical account in J.M. Baldwin's little book, The Story of the Mind, 1898In other words, shrews are the «motors,» rather than the «sensories,» (As to this distinction, see the admirably practical account in J.M. Baldwin's little book, The Story of the Mind, 1898in J.M. Baldwin's little book, The Story of the Mind, 1898.)

The Pragmatist version of this tends to see no other intelligibility in such objects than their practical potentialities for us, famously collapsing the «fact — value» distinction.

(So that distinctions may be clearly seen, the Buddhist view is presented in its opposition to the Hindu schools.

He said, «Speaking plainly, we hope to see, in the near future a united church without any denominational distinctions».

The biggest challenge Claudine faces as a Christian social entrepreneur is in the distinction between work and ministry: «I really do see my work as my ministry.

Sarah does not say, but we can assume it lies in the distinction any Christian must see between Christian faith and modern ideologies.