Sentences with phrase «terms of the difficulty of»

One way to examine this is to see whether children with different initial achievement levels gained from tracking differentially in terms of the difficulty of the material that they learned.

So, you have identified the issue in terms of the difficulty of finding a useful and affordable approach to zero - carbon buildings, citing the need for scale in generation options and conservation and efficiency in the building envelope.

This is just a common sense way to ensure new truck drivers are given a chance to earn more road experience, and avoid serious dangers if they are given too much too soon in terms of the difficulty of a job.

Not exact matches

And there is also no doubt that Apple's devices have benefited from group infatuation, a phenomenon that has often favored a product or a class of designs based on an allegiance that the devotees themselves have difficulty defining in coherent terms, as by people willing to pay high premiums for German engineering even after decades of Consumer Reports evaluations have failed to demonstrate any stunning superiority of German cars over Hondas and Toyotas.

That kind of went with the territory back in the day when game developers were still coming to terms with the fact that, when played at home, they didn't need a staggering difficulty to keep players pumping quarters into the machine.

Instead, it requires coming to terms with the fact that masculinity trains men to have great difficulty recognizing women — or, indeed, anyone that presents as feminine — as persons, as agents, as authoritative and worthy of respect, and then making an effort to see and treat them that way.

In April, merger talks between Orange and fellow French telecom Bouygues fell apart after billionaire Martin Bouygues balked at the terms laid out by the French government - backed Orange, while Bouygues was also concerned over the potential difficulty of attaining antitrust approval.

Such a change of heart would ease short - term government difficulties but double the trouble down the road when the property bubble bursts.

This tool is neck and neck with Moz in terms of keyword difficulty accuracy.

Companies can become undervalued when there is a lack of investor awareness, when an entire industry is out of favour with investors, or when a company experiences a short - term difficulty which, following careful analysis, we believe can be overcome.

The difficulty is that if, despite my best efforts, readers take this as a forecast of a crash, the term loses its impact if crashes don't regularly follow, even if losses such as Monday's regularly do.

But in reality, cooking and going to the gym aren't that different in terms of difficulty — you're just thinking about them in a completely different way.

When we decide to sell assets or a business, we may encounter difficulty in finding buyers or alternative exit strategies on acceptable terms in a timely manner, which could delay the achievement of our strategic objectives.

One of my longtime favorites is our Keyword Difficulty Tool, which lets you quickly assess how challenging it might be to rank well for a particular term / phrase.

The Bank also increased the maturities of the repos it conducted in response to the difficulties faced for longer term funding.

Most of the governance concerns surrounding executive compensation for widely - held corporations are related to the difficulty in ensuring that the CEO is motivated to behave in ways that are in the best long - term interests of the corporation.

As discussed in detail in the section on Balance of Payments below, manufacturing is likely to be one of the areas in which exporters have greatest difficulty in the short term in diversifying into alternative markets to compensate for reduced sales in Asia.

Think about it: Without even looking up search volume or difficulty, which of the following terms do you think would be harder to rank for?

In the hierarchy of difficulty in terms of predicting the outcomes of certain markets, you would be hard - pressed to figure out a harder segment to forecast than currencies.

I think difficulty arises with what is considered to be «safe» in terms of cultivation of behaviour such that no - one should have to suffer and that benefits all sounds great.

And gays and lesbians have greater difficulty in maintaining long - term monogamous relationships (but that may be a function in part of books like Cagnon's that condemn them for promiscuity yet keep them from marrying; besides, far and away, most failed monogamous relationships are heterosexual).

According to the Centers for Disease Control and Prevention's National Survey of Family Growth, 1 million married women in the United States struggle with infertility (defined as the inability to become pregnant after 12 consecutive months of unprotected sex) and 7.5 million women experience an impaired difficulty to conceive and carry a baby to term.

There can be no doubt that God makes decisions a propos of the disjunctive multiplicity of eternal objects; the difficulty is to establish in precisely what sense these divine decisions are distinguishable from the choices and calculations made by the Leibnizian deity Whitehead's dilemma seems to be this: on the one hand, the principle of classification is to be challenged by positing the primordiality of a world of eternal objects that knows «no exclusions, expressive in logical terms»; on the other hand, positing pure potentiality as a «boundless and unstructured infinity» (IWM 252) lacking all logical order would seem to be precisely that conceptual move which renders it «inefficacious» or «irrelevant.»

I prefer to avoid the term «objective» in speaking of the Atonement, partly because of its obvious philosophical difficulties and partly because many theologians have assumed that the death of Christ can have objective efficacy only if it is an act directed either towards God, in satisfaction of his justice or in somehow making it possible for his love to operate for the forgiveness of sinners without compromising his holiness, or towards a personal devil in somehow liberating sinners from his clutches.

This is not to say that the innumerable detailed problems involved in research would disappear, or no longer call for solution, but rather that the solution of individual difficulties would be primarily relevant in terms of implementing the solution of a focal problem.

The term growth had the obvious difficulty of leading one to think of «created goods» rather than of «creative good» (the distinction made in The Source of Human Good) as the supreme value — Wieman's idea of idolatry.

The members of the American commentariat most attuned to this plague of Euro - childlessness tend to discuss its impacts in terms of the rapidly growing Muslim population in Europe and the difficulties so many European states seem to have in assimilating immigrants from a different civilizational orbit.

The difficulties raised by this aspect of Whitehead's terminology have been aptly presented by Robison B. James in «Is Whitehead's «Actual Entity» a Contradiction in Terms?»

Another area where I have had some difficulties with Hartshorne's philosophy is his interpretation of human immortality in terms of «being remembered by God.»

This is, in fact, one of the reasons that Western ethics has been so unable to deal adequately with long - term ecological difficulties.

In the West, human freedom has not, of course, always been understood in terms of individual autonomy (cf. the thought of St. Augustine and John Calvin on this point); and there is some evidence that the modern individualistic understanding of freedom is fundamentally responsible for some of our present cultural difficulties.

In terms of our concentrated, conscious experience, it does seem to be the case that we have difficulty absorbing two sources of sensation concomitantly.

Thirty years later — after Mary Ann Evans had come to London and become Marian Evans, then (in her mind, though not in English law, since the man with whom she lived was married to another) Marian Lewes, and ultimately the great and famous novelist George Eliot» she wrote in very similar terms to Harriet Beecher Stowe: for the good of humankind, orthodox Christianity must be replaced by an ethical religion that would instill in us «a more deeply awing sense of responsibility to man, springing from sympathy with the difficulty of the human lot.»

To the normal difficulty of penetrating to a more profound level of understanding is added the burden of thinking in terms of both an ancient and a modern world - view.

But when actions were seen in terms of motives and attention was directed toward the motive rather than to the act, such an uncomplicated understanding of responsibility led to immense difficulties.

Man has his own anxieties in the twentieth century, which may be as pressing as those of the first century, but he has difficulty in grasping the meaning of his life in terms of the Gospel.

My own judgment is that, despite the difficulties, the greatest coherence and intelligibility can be obtained when we think of the ontological structure of God as much as possible in terms of the structure of actual occasions.

He has no difficulty in pointing out that Ford's own statements are somewhat inconsistent because of shifts in the meanings of key terms.

I have no difficulty in using the non-biblical term «Trinity» because it makes sense of the Bible's teaching about the unity and diversity of the Godhead, the baptismal formula, the cry of praise that «Jesus is Lord!

Thus the focus of both Whitehead's diagnostic statements, already quoted, is upon the substance - quality categories (or mode of thought) which makes these two texts consistent with one another and with a third such statement occurring earlier in Process and Reality: «All modern philosophy hinges round the difficulty of describing the world in terms of subject and predicate, substance and quality, particular and universal» (PR 78).

My contention is supported by the explicit diagnosis of the difficulties of Descartes and his followers in which the term subjectivist bias is used:

Johnson says that Darwinists (his coined term for all who believe in evolution) are having difficulty concealing «the religious implications of their system.»

It would be tedious to show that a similar difficulty arises in connection with most, if not all, of the other terms that Hartshorne typically represents as theological analogies.

In each case, the source of the difficulty is the same: in the sense that he himself expressly gives the term, it can be applied at most to entities of some specific kind or kinds and, therefore, is anything but a variable having «an infinite range of values» (116).

Yet a fourth difficulty — actually, a complex of difficulties — in Hartshorne's theory has to do with his using certain terms that he classifies as analogical expressly in senses that render any such classification self - contradictory.

The source of these difficulties, I believe, is his theory of analogy, the attempt, in connection with his neoclassical theory of religious language, to establish a third stratum of meaning, or set of concepts and terms, distinct both from the set of plainly formal, strictly literal concepts and terms, on the one hand, and from the set of plainly material, merely symbolic or metaphorical concepts and terms, on the other.

The same difficulty is no doubt experienced by those Catholics accustomed to conceiving the Church and her ministers in terms of political categories: left, right, and center.

Inside the idea that «conscience» can permit or even require us to do something long understood to be wrong, period, where's the circuit - breaker that would stop a couple from «discerning» that an abortion is the best resolution of the difficulties involved in carrying this unborn child to term, although under future circumstances they would embrace the «ideal» and welcome a child into their family?

At the same time, however, I have called attention to the difficulty of trying to work out an «ecological» approach to social policy when we, like the chaos scientists, know so little about how to predict and influence long - term developments.

Finally, the difficulty pacifists of the messianic community have in trying to think in just war terms is further evident from Hauerwas and Sider's parting shot: to wit, if just war is compatible with the gospel, then why be sad about fighting a just war?