Sentences with phrase «termed as a concept»

Though termed as a concept, the hybrid SUV seems to be production ready.

The Xiaomi Mi MIX is a nearly bezel-less handset that was unveiled a few days ago, with the company terming it as a concept phone.

Not exact matches

It's a similar concept to Google's belief in workspace designs that encourage employee interaction, or as they term it, «casual collisions,» which create the possibility for innovation throughout the day by reducing isolation and increasing connectivity.

As the concept creator and visionary leader, the founder is the ideal candidate to sell a vision while the product is being developed, and to prove to both the market and the internal team that the concept is a viable solution that supports long - term growth.

At one point I had a 100 % success rate with my submissions, but have only made 1 submission in the past 12 months as a result of what I know is an overwhelming backlog of poorly written submissions and websites with almost no value in terms of content or concept.

Naples also seeks to educate Millennials about Modern Portfolio Theory and the importance of consistent contributions in a tax - free environment, as well as diversification and rebalancing concepts to smooth long - term returns through bear and bull markets.

To begin, it might behoove analysts and policy makers to do a thought experiment by disassociating the term «development» from such concepts as China's «global development finance» or even from the name of the China Development Bank itself.

As an investor, Forerunner's Kirsten Green says that the monthly or quarterly delivery concept itself is not enough to keep consumers interested long - term.

Risk is often misunderstood as a concept, and therefore, the term is overused and even abused.

These contracts are similar in concept to those veterans of TV and radio advertising known as insertion orders, and they set up the terms for a future placement of digital ads in a digital property like a website.

In 2010, the concept of Coworking became part of the Shared Office derivations in Brazil, and increasingly the term gained prominence and it has established itself as a sector definition.

As for the enticing concept of «helicopter money,» my impression is that many observers are using the term with no understanding of what they are talking about.

I use the term theory as a well - established scientific concept based on multiple lines of evidence (as stated in a previous post).

The concept of h - o - mology in terms of similar genes handed on from a common ancestor has broken down... (as quoted in Fi - x, 1984, p. 189).

If they read Mormon.org they will see that it is misleading in terms of presenting the Father, Son, and Holy Spirit, as if it were the Christian concept, when in fact they reject the Christian tradition as having fallen centuries ago.

But presuming — as I do — the validity of the concept of geologic time, I note that the designation «Anthropocene» unavoidably suggests an exceptional quality to the species homo sapiens, if only in terms of our collective human powers.

As for beauty, love, justice, virtue, will, and reason, these are all just terms used to describe concepts, and all of them are subjective.

Given a really deep insight into the concept of collectivity, we are bound, I think, to understand the term without any attenuation of meaning, and certainly as no mere metaphor, when we apply it to the sum of all human beings.

True, the concepts, and the terms used to express them, are of great importance, especially for the later history of doctrine; and we are not likely to minimize them if we view New Testament theology as Book One or perhaps Chapter One in the History of Christian Doctrine.

Put theologically, the concept of the Kingdom of God needs to be translated into contemporary terms which preserve the tension between immanent historical potentiality (Thy Kingdom come on earth) and transcendent ultimate perfection (as it is in heaven).

Too many «modern» atheists fail to understand this concept or try to sidestep this issue by creating terms such as «strong» and «weak» atheism.

The new life in Christ, the consequent transformation of all their hopes and expectations, the sense of fresh power to achieve the hitherto impossible, the vital awareness of the change which had been effected in their relations with God, the confidence of sin forgiven and of restoration to divine favor, the «joy in the holy Spirit,» and confident looking forward to great events still to come, and soon, as the result of Christ's exaltation at God's right hand and of his promised coming as Redeemer and Judge — all this lies behind the choice and the use of technical terms or concepts borrowed, first of all, from current Jewish messianism.

In traditional terms the concept is expressed as a faith that the God of redemption is the God of creation of the whole world.

It is fascinating in itself; it throws light on every portion of the Bible; it clears up obscurities, explaining what is else inexplicable; it distinguishes the minor detours from the major highways of Biblical thought; it gives their true value to primitive concepts, the early, blazed trails leading out to great issues; and, in the end, it makes of the Bible a coherent whole, understood, as everything has to be understood, in terms of its origins and growth.

The changes are extremely gradual, they can not be observed over the short time span of human civilization so far, and the term «species» is a man - made concept to make categorization of life forms convenient... it is not an immutable feature of the natural world as you seem to think it is.

The point is that remarks about the potentially distorting and demonic effects of actions» locatedness do not need to be added extrinsically, as it were, to analyses of human inquiry — here theological inquiry in particular — cast in terms of «action»; such remarks are entailed in the very concept of action.

So deeply imbedded is this concept that, as was noted earlier, many people have trouble in thinking of salvation in any other terms than those of escaping hell and reaching heaven after death.

It was apparent that several Christian concepts and terms as taught by them had not always survived the journey into Pulaya minds unscathed.

Kierkegaard's understanding of personality as a synthesis of opposing elements leads us to understand the concept of scapegoating in dialectical terms, in relation to the spheres of existence which humanity divides itself into.

Christian is here speaking of the concept «event» as used in Whitehead's earlier works; the term doesn't change its reference in the later works, though it practically drops out of the picture as being a less than ultimate concept (corresponding to the notion of a structured society) which gives way to the category of «actual entity» as the term descriptive of ultimate, concrete reality.

With regard to the meaning of the last sentence, I do agree with David Boucher's interpretation of reducing its meaning to being a reference to the following term's lectures.36 In my view, however, it is the last but one sentence which is of utmost importance here, referring as it does to Collingwood's concept of objective idealism, as elaborated in «Realism and Idealism» and adumbrated in «The Function of Metaphysics in Civilization.

As we need a clear concept for these «real» feelings, it seems better to avoid the term «raw feels.»

The atom is not just inaccessible to direct observation and unimaginable in terms of sensory qualities; it can not even be described coherently in terms of classical concepts such as space, time and causality.

Thus the gospel was concentrated in the person of Jesus; the hope of the Kingdom receded and became eventually only another name for «heaven,» the other world, the state of bliss beyond death, or, as in Thomas Aquinas, a term for the divine theodicy in general — though in truth this interpretation really emphasized a fundamental element in the whole biblical conception, in Jesus» teaching as elsewhere — and thus an intellectual concept of the person of Jesus tended to become central for Christian doctrine, theology, and devotion, rather than the person of God, his sovereignty and his redemptive will, his wisdom and his love.

What's important is that we don't treat such concepts as if they were improvements on the ordinary ways in which the saints express the faith; they are simply shorthand terms, a tool kit which helps us keep certain crucial aspects of the gospel alive in the mind and worship of the church.

In terms of Whitehead's concept of God, the primordial nature is the unchanging character or structure of an ontological concrete individual — God as consequent.

In these terms, the proposition that Jesus lives on subjectively is the supreme instance of some more general proposition as to individual survival after death: to reach a decision as to this supreme instance one would first have to investigate the general concept of resurrection, which lies beyond our present task.25 It must here suffice to answer that these proposals neither affirm nor deny the doctrine that both Jesus and the «souls of the righteous» live on subjectively.

[15] The Natural Desire for God A key concept then in Holloway's synthesis is the term, «God as environment».

On this interpretation we would have to agree with Ely that Whitehead's concept of the consequent nature of God as saving all values is not justified in terms of the system.

Kass's ambitious use of the term — as a clear standard for determining what is right and wrong and in keeping with our nature, and for judging the course of biomedicine — strikes me as impossible for such a soft and abstract concept.

But he believes that such images and concepts can acquire fresh meaning if considered in terms of the Whiteheadian understanding of Jesus as our model of what it means to overcome the common divergence that we as humans experience between that course of action which God presents to us and that course of action we find ourselves naturally wanting to follow (104).

While Paul's thought is by no means always clear, and perhaps from letter to letter not always exactly the same, it is nevertheless certain that his concept of resurrection can be clearly distinguished from that of the traditional «bodily resurrection».27 Paul does not speak in terms of the «same body» but rather in terms of a new body, whether it be a «spiritual body», 28 «the likeness of the heavenly man», 29 «a house not made by human hands, eternal and in heaven», 30 or, a «new body put on» over the old.31 In using various figures of speech to distinguish between the present body of flesh and blood and the future resurrection body, he seems to be thinking of both bodies as the externals which clothe the spirit and without which we should «find ourselves naked».32 But he freely confesses that the «earthly frame that houses us today ’33 may, like the seed, and man of dust, be destroyed, but the «heavenly habitation», which the believer longs to put on, is already waiting in the heavenly realm, for it is eternal by nature.

Granted that psychicalism as a metaphysical position does indeed imply that at least some psychical concepts are truly analogical in their application to God, it is just as clear that psychicalism itself can be established as true only if at least some psychical terms are known to express theological analogies.

Elsewhere, having argued that analogical concepts are «not purely formal in the same sense as the other categorial terms,» he hastens to add, «And yet there is a strange sense in which the analogical concepts apply literally to deity, and analogically to creatures» (1962, 141; cf. 1970a, 155f.).

My contention is that this phrase will prove to be an important term in any adequate Christian theology insofar as, on either construction, it expresses a concept indispensable to the foundational assertions of such a theology.

But this implies that any psychical concept that is truly analogical must be just as universal in its scope of application as a purely formal term like «relativity,» provided only that this term is taken, as it should be, in the sense in which it alone explicates the meaning of «concrete singular,» whether event or individual.

If, on the one hand, this assertion is construed objectively, as asserting that God is the eminent object of experience, because the only individual other than ourselves whom we experience directly and universally, it can be shown to be true both literally and necessarily, on the understanding that such immediate experience of God can become knowledge of God, or even experience of God as God, only through the mediation of concepts and terms.

Although, as we noted, naturalism and humanism tend to think of sin as an outmoded concept and talk instead about maladjustment, insecurity, neurosis, or antisocial conduct, the term remains in the diction of Christians.

«As a concept, the Golden Rule has a history that long predates the term «Golden Rule» (or «Golden law», as it was called from the 1670sAs a concept, the Golden Rule has a history that long predates the term «Golden Rule» (or «Golden law», as it was called from the 1670sas it was called from the 1670s).

At first sight the parable teaches a radically new concept of neighbourliness — in terms of need as over against mutual membership in a racial or religious group — and that it does this is, of course, true enough.