Sentences with phrase «than objects as»

Taking images rather than objects as her starting point, she works schematically and according to her own constructed systems.

The Light Between Oceans paints Tom and Isabel's romance in elliptical glances — a seductive strategy, but also one that leaves them feeling less like fully fleshed human beings than objects as symbolic as that lighthouse, the broken piano in their seaside home, or a metal rattle that becomes integral to the plot.

Not exact matches

In top - down power structures, employees are viewed as worker bees and considered to be objects or expenses rather than assets; there is little concern for their happiness or well - being, since the motive for hiring them was purely productivity and profit.

As of May 1, the company began curating a catalog of designs, which totaled more than 450 3 - D objects.

Ames has racked up more than 12,000 followers on Vine with loops that portray inanimate objects coming alive, such as flying tea cups and french - fry eating ketchup packets.

At the show, you can view more than 400 objects collected from his teenage years as David Jones to his death, all from the David Bowie Archive.

Assessing the size is also difficult: even though the perspective might be a factor here, the object seems to be smaller than the F - 16s, but probably much larger than a micro-drone as the bird - sized Perdix drones, 103 of those, launched from three F / A -18 F Super Hornets, took part in one of the world's largest micro-drone swarms over the skies of Naval Air Weapons Station China Lake, California on Oct. 25, 2016.

It's common to object to the dividend yield as a measure of valuation, given that companies have devoted more of their earnings to stock repurchases than dividend payments in recent years.

The reason they chose gold versus other objects is important - gold has certain characteristics that make it a better «store of value» (as it is commonly known) than other objects:

«Related businesses» are defined as activities related to or ancillary to the charitable objects but can also be unrelated activities as long as substantially all (more than 90 %) of the persons employed in the profitable activity are volunteers and not remunerated.

Although it's much more available than pushing from store to store to find a specific object and creates window selling a lot easier and more comfortable, concerns of rascal deter shoppers from creation certain or as many purchases as they differently would.

For anyone who thinks the Germans have thrown in the towel on their desire to proclame themselves the Master Race of this planet and treat other human beings as nothing more than inanimate objects, think again.

Then in 1920 — less than 100 years ago — Edwin Hubble showed the Sun as only one of many non-centric objects in the Universe.

Used correctly, as a means of Grace rather than an object of faith, both Sacrament and Bible point beyond themselves to the Ultimate Reality of the Living God.

In succeeding endeavors, however, he proposed that they are, and that they also are constituted as a pattern (SMW 174) in the manner of a non-uniform object, a non-uniform object being one which requires an extended locus to show its complete nature, that is, it can not be found in any situation less than the whole situation (SMW 183).

He pointed out how, because of the dominant reductionist view of human nature, scientists are increasingly tempted to treat the human individual as «an object to be investigated, measured and experimented upon» rather than as an «irreducible subject».

And from There You Shall Seek by Joseph Soloveitchik Ktav, 230 pages, $ 29.50 Near the end of Courage to Be, Paul Tillich writes: «God as a subject makes me into an object which is nothing more than an object.

The player is called into play by a potential co-player and / or play object, and while at play, treats other players and / or «playthings» as personal, creating with them a community that can be characterized by «I - Thou» rather than «1 - It» relationships.

Idolatry is making primary and central — treating as the object of ultimate devotion — something unworthy of that status, something other than God.

Because such enduring objects are more tied to the body, they are more dominated by particular forms of definiteness in their successive satisfactions than the final percipient route, whose sole value to the body, as we pointed out above, is its vivid originality.

The envisagement of the actual entities as well as of the eternal objects is now attributed to God rather than to the underlying substantial activity.

(Deuteronomy 7:12 - 16) With these for the main objects of petition, prayer was naturally evoked by their lack, and it was typical of early Hebrew as of all immature praying that the negative rather than the positive purpose of prayer was prominent.

They don't exist as real world objects any more than numbers do.

Nothing that tells them not to look at a woman as nothing but a sexual object, someone less than they, inferior to the male supremacy.

too true; you're right, we are holistic people in a holistic world living holistic lives and political theory, religion, ethics, behavior, psychology, these and many others are all so inextricably intertwined with each other that it may be better to think of them as different views of the same object rather than distinct objects that are inter-related (using «object» here, of course, metaphorically)

Even though the object is to determine as far as possible what the physician should do, nevertheless objectivity as the conscious will to be guided by the object rather than by prejudices (even by moral ones) is itself a moral attitude.

You might think of process as a structure of movement rather than as a structure of objects.

It is my contention that both the existential phenomenologists and Whitehead have gone «beyond skepticism and realism» in a much more satisfactory way than Laszlo with his «complementarity» theory, which, although brilliant, seems contrived and artificial in many respects.6 Laszlo believes that a complete phenomenological reduction can be carried out; he believes that intentional objects are discrete and therefore isolatable as pure essences.

Rather than envisioning the individual personality as an object for study as though it were an independent, discrete entity, Sullivan believed that personality manifests itself only in relation to others.

More generally, an event is «a nexus of actual occasions» (Process 73).4 Just as he used his technical term «eternal object» rather than the standard term «universal» (Process 48), so he used his technical term «nexus» rather than the standard term «event.»

That is, the form is received in matter as it is in any physical change, but also the form is received without matter, that is, it is possessed in disassociation from the sentient's material constitution.3 In virtue of this second mode of reception, the sensible thing is something more than an agent; it becomes an object for an experiencing subject — though this is not, of course, how Aristotle expressed it.

As long as the poor remain objects of volunteer trips rather than joint subjects in a common enterprise of faith, it's never going to be missioAs long as the poor remain objects of volunteer trips rather than joint subjects in a common enterprise of faith, it's never going to be missioas the poor remain objects of volunteer trips rather than joint subjects in a common enterprise of faith, it's never going to be mission.

Touch, furthermore, as the sense of bodily pleasure and pain, involves to a high degree the effective response that, according to Whitehead, is more primitive than the clear perception of a distinct and definite object.

Thus, Whitehead holds that it is the actual occasion which decides which eternal objects it will participate in, so that one must not look to the eternal objects to explain why one enters existence as a character present in some actual occasion rather than another.

... [Americans] have become a nation that may defy every foe but that most dangerous of foes, herself, destined to a majestic future if she will shun the excess and perversion of the principles that made her great, prate less about the enemies of the past and strive more against the enemies of the future, resist the mob and the demagogue as she resisted Parliament and King, rally her powers from the race for gold and the delirium of prosperity to make firm the foundations on which that prosperity rests, and turn some fair proportion of her vast mental forces to other objects than material progress and the game of party politics.

Perhaps the revitalization of our religious traditions will come from new efforts to live them as experienced realities, rather than objects of thought, by those who find them meaningful, whatever their own origins may be.

As we sit at our desks or walk to class, the immediate faces and objects around us seem far more real than do the aspirations we have for ourselves in the future or even the fleeting images that may come to mind from last summer's vacation.

We must reimmerse God and humanity in nature, so that we can once again interact with nature as our spiritual kin, rather than as an enemy to be conquered or an object to be dominated.

But if anyone were to be so polite as to assume that I have an opinion, and if he were to carry his gallantry to the extreme of adopting this opinion because he believed it to be mine, I should have to be sorry for his politeness, in that it was bestowed upon so unworthy an object, and for his opinion, if he has no other opinion than mine.

Whitehead always accepted experience as more fundamental than ideal objects abstracted from it.3

I attend to my perceiving, feeling, imaging, thinking and deciding, rather than to myself as acting in the world or as a social object.

His is the early - nineteenth - century's liberalism of Friedrich Schleiermacher, an «enormously courageous move» that, «focusing on religious experience rather than religious ideation as the object of theological reflection,... combined faith in one's own experience with faith in the God who will not abandon those who trust in Him.»

Monkeys have failed to exhibit self - recognition even after extended exposure to mirrors, though monkeys are able to respond appropriately to mirrored cues as they pertain to objects other than themselves (SRMRM 239 - 40).

Metaphysical analogies, as Dorothy Emmet has shown, are analogies between relationships rather than between one object which is familiar and known as it is in itself and one which is either abstract or unknown.

Subject - object history can not adequately understand events because the I of the historian is that of the disinterested spectator while the persons whom he describes are usually treated as Its rather than as Thous.

Here is where Buber's terminology shows itself as clearer than Heidegger's «Dasein ist Mitsein» (existence is togetherness) and Marcel's understanding of knowledge as the third - personal object of the dialogue between a first and a second person.

Quite to the contrary, this view alone allows to non-human existing beings their true «otherness» as something more than the passive objects of our thought categories and the passive tools of our will to use.

Metaphor, which serves as a medium that provides insight into Jesus» parabolic language, is a comparison based on everyday objects or experiences.108 In the words of Wilder,»... a true metaphor or symbol is more than a sign, it is a bearer of the reality to which it refers.

Rather than leaving this as an uninvestigated discovery, as scientific reductionism and materialism would have us leave it, the Holy Father invites us to remit the question to those areas of study which have the appropriate competence, which comprise human subjectivity and creativity within their appropriate object: namely philosophy and theology.

Broadly, I use it to mean any style of thought that sees events and processes as more fundamental than self - contained entities such as the physical objects we see and touch.