Sentences with phrase «systems theory for»

He is developing measures based in dynamic systems theory for dyadic infant - mother (adult) interactions and their predictive relations to later outcome.

He uses the Gottman Method for couple's therapy, Systems Theory for family therapy and Cognitive Behavior Therapy (CBT) for adult individuals and adolescents.

Not exact matches

The theory behind the proposed rules is that such a payment system will encourage the medical sector to become more organized, holistic, and efficient in how it cares for patients.

Invoking history, physics, biology, climatology and his background in complex systems to debunk neoclassical economics, Orrell makes a plea for an unorthodox economics, one drawing on ethics and environmentalism as well as emerging areas of mathematics like non-linear dynamics and network theory.

That a passing bird dropping stale bread can neutralize a multi-billion dollar scientific facility comes as no surprise to anyone who has experienced delay on the Toronto subway — where flakes of snow can shut down the system for months — but two scientists have come up with a novel alternative theory for the disruption: time traveling terrorists.

In theory, it's a nice, elegant system for storing and charging your earbuds.

In theory, it's easier for patients, it's cheaper for healthcare systems, and the results (in early testing) seem just as good.

Financial industry norms and academic theories — even popular beliefs — have always assumed assets saved for retirement would be systematically withdrawn — following the «4 % rule» or some other rule of thumb or system — by retirees in order to maintain a consistent standard of living.

Shivom's comprehensive business model leverages game theory and network effects to establish a fully integrated healthcare service system with long - term sustainability and the possibility for users to monetize their data, by charging for usage»

In theory, this should make it easy for other traders to follow my exact ETF trading strategy — but many traders have been driven mad when trying to follow my system «by the book.»

the negation of ideology, the political secularization of the doctrine of original sin, the cautious sentiment tempered by prudence, the product of organic, local human organization observing and reforming its customs, the distaste for a priori principle disassociated from historical experience, the partaking of the mysteries of free will, divine guidance, and human agency by existing in but not of the confusions of modern society, no framework of action, no tenet, no theory, and no article of faith, a distrust of the systems and processes of the idol of self and of the lust for power and status, scorn to all approaches of ideology and meta - narrative.

Metaphysical realism, understood in a processive way, requires this triple sense of objectivity: novel human doings in need of guidance, long - enduring systems of belief that provide the schemata of interpretation by which that guiding can be done, and opportunistic skill in sculpting act and theory, fact and canon, into a coherent, fruitful basis for intelligent action.

In his widely persuasive attempt to apply «systems theory» to political analysis, for instance, David Easton writes that «what distinguishes political interactions... is that they are predominantly oriented toward the authoritative allocation of values for a society» (EPA 50; see also PcS, chapter v).

[16] Although upholders of general relativity theory maintain the unintelligibility of such questions, the questions are unintelligible only within their system Riemannian space depends for basic concepts upon Euclidean geometry, which is then transcended.

2 For an excellent survey of the history and basic concepts of systems thought, see Joël de Rosnay, The Macroscope: A New World Scientific System (New York: Harper and Row, 1979) or Bertalanffy, «General System Theory — A Critical Review,» in Systems Behaviour, edited by John Beishon and Geoff Peters (New York: Harper and Row,systems thought, see Joël de Rosnay, The Macroscope: A New World Scientific System (New York: Harper and Row, 1979) or Bertalanffy, «General System Theory — A Critical Review,» in Systems Behaviour, edited by John Beishon and Geoff Peters (New York: Harper and Row,Systems Behaviour, edited by John Beishon and Geoff Peters (New York: Harper and Row, 1972).

Here he documents his application of systems theory to world order by listing his contributions in that area, including: A Strategy for the Future (New York: George Braziller, 1974), a Report to the Club of Rome called Goals for Mankind (New York: New American Library, 1977), and its short summary, The Inner Limits of Mankind (New York, Pergamon Press, 1978).

Brilliant minds of the order of Norbert Wiener, Claude Shannon, Warren Weaver, John Von Newman, W. Ross Ashby, and Stafford Beer, among many others, provided the conceptual structures for the multidisciplinary methodology of the systems approach.2 Incredible advances in computers, in league with sophisticated instruments of systems analysis, play an ever increasing role in shaping the life style and the world view of contemporary society along the lines suggested by systems theory.

Systems cybernetics, including information theory, provides fruitful concepts for clarifying the nature of complex and dynamic organizations.

Mathematically proved the heliocentric theory of the solar system) said: «The Universe has been wrought for us by a supremely good and orderly Creator»

In science, the therm «theory» is reserved for a system has stood intense experimental scrutiny and has successfully explained all of the data.

Bill, I feel sorry for you, you being a scientist and yet unable to create anything close to a human, or a constellation system, or a brain to think really logically with is amazing to me... if you want to believe that there was a big explosion somewhere in the universe beyond this world and that is how you came to be you can keep that theory but don't tell parents what to do with there children.

In order for a scientific system to reach «theory» stage, we have a solid structure of facts that when tested, reproducibly produce predictable outcomes.

In other words, the theory that is itself the most important supporting pillar for the modernist system is itself supported by that very system, in a classic example of circular reasoning.

They postulated the heliocentric theory of the solar system (Aristarchus of Samos) and suggested the atomic theory of matter but finally settled for the far more reasonable explanations that the Sun went around the Earth and that all things were composed of earth, air, fire, and water.

The Leninist Theory, in which the blame for war is put upon a structure, a system, or a «Machine,» rejects the corollary shared by pacifisms 1 and 2 that insists upon the cultivation of personal peacefulness.

I realized not too long ago, for that theory to fit with their system, they would by necessity say that being born again happened to all OT saints.

Third, the context has shifted: in contrast to the traditional Catholic conception of the political community, and politics within such communities, as the means of achieving real if limited justice for human life in the world, and a corresponding theory of international relations, recent Catholic thought on war often treats the state as a locus of injustice and the goals of particular states as inherently at odds with the achievement of common human goals, while an internationalism defined in terms of the United Nations system is proposed as the best means to those common goals.

For example, the theory of evolution is contradicted by the existence of technically advanced pyramids that we could not even re-create today, or by ancient hieroglyphics that depict our solar system before Galileo ever made his discoveries, whereas these things fit perfectly well within the Christian account that acknowledges the antediluvian and / or pre-Adamic worlds.

In 1934 he published Reflections on the End of an Era, in which he continued to argue for a realistic political theory that would set power against power and bring about a more just social system.

The recent work of German sociologist Jurgen Habermas, in which questions about the formal characteristics of social systems in general and the dynamics of the lifeworld are the focus, exhibits a clear preference for deductive theory of a prescriptive sort.13 Habermas has drawn eclectically from modernization theory and Marxism to create what he calls a reconstructive model of cultural evolution.

Spelled out in a lengthy lead editorial entitled «Evangelicals in the Social Struggle,» as well as in books such as Aspects of Christian Social Ethics, Henry's understanding of Christian social responsibility stressed (a) society's need for the spiritual regeneration of all men and women, (b) an interim social program of humanitarian care, ethical proclamation, and personal, structural application, and (c) a theory of limited government centering on certain «freedom rights,» e. g., the rights to public property, free speech, and so on.18 Though the shape of this social ethic thus closely parallels that of the present editorial position of Moody Monthly, it must be distinguished from its counterpart by the time period involved (it pushed others like Moody Monthly into a more active involvement in the social arena), by the intensity of its commitment to social responsibility, by the sophistication of its insight into political theory and practice, and by its willingness to offer structural critique on the American political system.

The Church and Christians generally still smart from accusations levelled against our slow acceptance of Darwinian theory; one of the first toys that baby science threw out of the cot for us to pick up and since become one of the key tenets of the modern scientific «belief system».

In them we find clearly articulated such themes as the importance of the communidades de base («grass - roots «Christian groups); Jesus as the liberator from hunger, misery, oppression and ignorance; the refusal to separate Christian sanctification from «temporal» tasks; challenges to capitalism (as well as to Marxism); the theory of «dependency» on inhuman economic systems; the need for liberation from neocolonialism; the need for «conscienticization»; the need for the church to support the downtrodden; the correlation of peace and justice; and the reality of «institutionalized violence.»

Thus «x» is any propositional function with individuals for its arguments, «(x) x» means «there exists some individual in the universal domain that has the property».4 At the lowest level in the theory of types there are individuals — a, b, c, d,... n, but the precise identification of the individuals is left open since the system of logic was only to be used as a foundation for pure mathematics.

For information theory also instructs us that religions, like other systems, can not sustain any vital flow of information if they remain absolutely conservative and defensive.

Included are varied specifics such as: economic theory; psychiatry; systems analysis; the growth of bureaucracies; the science of management; the development of the democratic ideal; striving for universal education; personalism (fulfilling the earlier promise of the Enlightenment); the rise and fall of colonialism; and modem liberation movements.

Within Hartshorne's system, there is a theory of genuine chance which accounts for conflict.

«The forms of a living being are not but rather come to be,» says Ludwig von Bertalanffy (BW 120), and his «organismic» biology and later general system - theory for overcoming the opposition between mechanism and vitalism has given central insights of Whitehead a new formulation on the basis of science, 8 Something similar holds for all the directions of research which Jean Piaget has brought to the [264] concept of genetic structuralism.9 The genetic epistemology founded by Piaget has proved through empirical research on the problem of knowledge the fruitfulness both of genetic analysis and of Whitehead's principle of process.

World - system theory, for example, has argued that economic cycles, called Kondrotieff waves, lasting approximately fifty years each, can be identified over and above whatever secular economic trends may be at work.

Thus, in a series of works published in 1919 and the early 1920s, in opposition to relativity theory, Whitehead argued not only that the geometry of the world was uniform, but that «the properties of time and space express the basis of the uniformity in nature which is essential for our knowledge of nature as a coherent system» (R 8, 29).1 Furthermore, he held that this uniformity was actually discerned there (H 14).

For what it means to love himself, he knows very well, and without any theory or system about the self.

After Sophocles, Shakespeare, and Stevens we are well prepared for the «sensitive dependence on initial conditions» that in chaos theory is given the poetic name of the Butterfly Effect: «the notion that a butterfly stirring the air today in Peking can transform storm systems next month in New York.»

The truth predicate and its ambient theory are also useful for proving consistency, and relative consistency, for certain systems.

For example, in one of the better chapters, entitled «Human Justice and Animal Fairness», the reader is introduced to Maasai systems of gift - giving, game theory as applied to chimpanzee behaviour, canine sensitivity to fairness, rules of play among wolves and rats, before a brief detour into Martha Nussbaum's development of Rawlsian justice theory leads us to an extended discussion of Aquinas» understanding of justice as a virtue, acquired and infused.

In other words, religion can, for the purpose of these theories, in principle be either reconstructed or abolished and seen as pointing to a more comprehensive theoretical system.4 By locating religion in a larger explanatory context it gives «its public claim to validity a purely relative value».5

The world constituted for us by this mode of experience «is in fact a secondary meta - world, in other words, a world which, in itself and in its deepest reality, bears the deep impression of many systems and theories and which can therefore only be experienced and possibly changed in and through these systems and theories».8 It is clear that Metz would like to overcome this evolutionary world and replace it, at least for Christians, by the apocalyptic one.

Hence, part of the task of white process theologians is to complement the work of Black (and other liberation) theologies by engaging in theory - critique and proposing alternative directions for global economic systems.

For Whitehead believes that a sensationalist theory is by no means necessary to a system based on the cogito.

the distinction between unrestricted universals of law and mere universals of fact is to be accounted for in terms of the epistemic and contextual support which unrestricted universals receive within a system of scientific theory.

In the case of Harpur's theory (that Jesus didn't exist, and that deliberate efforts have been made to choose to make the myths interpreted literally), his evidence is not as convincing or as extensive as the evidence for Jesus having been a real person, on whom a certain religious and political systems have been formed and which have embellished, perverted, and developed certain aspects, with intentions both deliberate and unintentional.