Sentences with phrase «temporal process»

Clements often draws on a small table which necessitates folding the artwork, over and again, until the many folds become an embodiment of the temporal process.

Altmejd's diverse and varied oeuvre includes his familiar platform - like structures punctuated by mirrored reliquaries of crystals, flowers, birds, and werewolf bodies and body parts, an inventive assortment of singular werewolf heads, clear Plexiglas boxes filled with an intricate tracery of gold chains, his spectacular aviary filling the Canadian Pavilion at the 2007 Venice Biennale, uncanny part - bird part - human sculptures, a sculptural clock representing the temporal process of its making, and most recently colossal giants.

At every level the temporal process surges forward bearing certain values and valuations that must be received in some fashion by each present moment.

In a developing, never completed way Whitehead talked about God, primarily as the lure toward richer forms of order in the temporal process.

If there is to be temporal process at all, time must gnaw at reality; time must make a difference (CE 46).

There is the suggestion that the asymmetry of temporal process can be linked to increasing entropy.

For example, Bergson himself metaphorically compared the temporal process to a rolling and accumulating snow ball.

Just as he does with becoming, so Hartshorne affirms the ultimate reality of the temporal process.

A number of authors have made use of process categories in the expression of Christian theology.23 The process model leads to an emphasis on certain biblical themes which were minimized in later Christian thought, such as God's participation in temporal process and the vulnerability of suffering love.

His own constructive statement of the relationship may be described as an engulfing of eternity by the temporal process that is everlasting in duration.

Thus he also regards the «eternal objects» as ultimately transtemporal possibilities for value that are called into actualization in the temporal process.

Thus God's satisfaction, on this view, could only be relative to pure potentiality, entirely divorced from commerce with the finite particulars of the temporal process.

It is not readily apparent how a completed, unchanging evaluation of possibility can be or even account for «an ideal peculiar to each particular actual entity» (PR 128) contingently rising in the temporal process.

So I do believe in a God beyond the metaphysical categories illustrated in temporal process; but such a God is indeed beyond the categories and can not except by devious analogy be called individual, actual, knowledgeable, or a variety of other things Hartshorne attributes to his God.

It can be argued that the reasons for loss in the temporal process do not apply to God.

For the Aristotelian position, the real problem is to explain how forms get into the temporal process, and it makes sense to say that they emerge.

The reality of temporal process therefore assumes a principle of universal causation.

I don't see why you want to formulate this as a temporal process in some derived «time.»

In contrast to the constant replacement of one set of attainments by another, which characterizes the temporal process, God feels all that has ever been in the fullness of its immediacy.

The temporal process is moving forward in a unison of becoming.

For process thinkers history, whether as scholarship or as temporal process, did not obediently follow pure ideas, physical laws, or divine directives and principles.

The word «history» tends to refer both to the scholarly discipline of describing things by reference to how they come to be and to the actual spatial and temporal process out of which things come to be.

Niebuhr wrote that «the temporal process is like the painter's flat canvas.

On page 153 of this book he quotes Erich Frank as stating what Bultmann himself wants to say» «to the Christians the advent of Christ was not an event, in that temporal process which we mean by history today.

For Whitehead, temporal process inevitably destroys worldly achievements.

Nietzsche embraces the permanence of evil while Whitehead's temporal process destroys worldy achievements.

For Nietzsche, on the other hand, the essential unity which may be said to underlie all things is not a complete totality which we can grasp through reason (as it is with Hegel), but an open - ended, incomplete process or chaotic flux which finds expression in the contingent, finite, temporal process of growth and decay which are characteristic of nature.

In separate essays, Charles Hartshorne77 and Lewis Ford78 point out the serious misunderstandings of Whitehead at work in this critique, and Ford and others explain the Whiteheadian solution to the problem of evil as follows: 79 God does not wholly determine the course of the temporal process.

A further feature of the Whiteheadian - Hartshornian vision of reality is its affirmation of the ultimate reality of the temporal process of creative advance.

It is a temporal process.

In Aristotle, on the other hand, though perception is an activity it involves passivity as well, and furthermore, the perceptual occasion is not a substance, that is, an individual existing entity, and it is not a temporal process.

The notion of Creativity does have an essential reference to a temporal process, but that does not render the notion illogical or incoherent.

Hence genesis is an aspect of every temporal process.

We are arguing that time as such requires both of these kinds of fluency, that neither is in itself a temporal process.

But more than this — all temporal process must be accomplished through durational units.

And merely to assume that temporal process is not characteristic of all cosmic epochs, and hence not necessary, is to assume the very conclusion in question.

B) A distinction has been drawn between genetic and physical time to argue that concrescence is a temporal process, but there is difficulty distinguishing two kinds of time without denying to each kind a condition necessary to time itself.

As Neville recognizes, his own view that God is «beyond the metaphysical categories illustrated in the temporal process» means that he «can not except by devious analogy be called individual, actual, knowledgeable, or a variety of other things Hartshorne attributes to God» (p. 61).

If concrescence is interpreted as a temporal process, Zeno's problem becomes one for concrescence because there is no next instant after a given instant.

The order and harmony of the universe indicate that there is a «givenness» of relevant eternal objects for each actual occasion in the temporal process.

This primordial aspect of God is eternal and essentially transcends the temporal process.

The third instance of vicious spatialization is merely another form of the previous one: the belief that every temporal process consists of a dense succession of durationless instants in the same sense as a geometrical line consists of dense continuum of dimensionless points.

(c) The absence of instantaneous cuts in any temporal process does not exclude qualitative diversity of successive phases.

Whitehead commented that the synthesis or realization of objects introduces temporal process.

The temporal process is an actual process, for reality manifests itself in and through and by means of the temporal changes.

The communicative enterprise would become a vast inductive project — a complex exercise in theory - building, leading tentatively and provisionally toward something which, in fact, the imputational groundwork of our language enables us to presuppose from the very outset.1 Only by using the resources of thought to free our communicative resources from the spatio - temporal processes of their employment can we manage to communicate with one another across the reaches of space and time.

Examples of imaginable worlds that would be incompatible with process metaphysics are: a world in which the elementary units of nature were enduring substances, especially if they were inert and fully determined; a world in which space and other things existed independently of temporal processes; a world in which an absolute gap separated living and nonliving things, or sentient and insentient individuals, or else a world in which there were no sentient things whatsoever.

I Let us follow John Wilcox in defining temporalistic or process theism as any theism which portrays God as an experiencing subject, the knower of temporal processes, whose knowledge is itself subject to growth, expanding along with the growth in temporal reality which is the object of that knowledge (2:295 a).

Therefore, one version of this problem concerns the question as to what God does over and above what is accomplished by these lesser temporal processes.

«Temporal processing» on the other hand, was evaluated in terms of a perceived sequence of events; so, for example, subjects were asked to report whether a blue square was displayed prior to a red square or vice versa.