Sentences with phrase «thought as a unity»

Daly described Whitehead's thought as a unity of technical and ontological reason, intended to overcome the dualism of intellectuality and shallow objective consciousness.

Thus the thesis from which we proceeded (cf. 2.1), that the world is to be thought as a unity and as being of a «simple» basic character, is reformulated in such a way that is has become compatible with experiences of complex associations of happenings: The world concretizes itself in events which for their own part are to be thought as a stabilization of a network of relations.

Not exact matches

As the party deepens its ability to cultivate «unity of thought» among citizens, «Amazing China» demonstrates the scope of China's propaganda...

As the party deepens its ability to cultivate «unity of thought» among citizens, «Amazing China» demonstrates the scope of China's propaganda machine, which not only crafted a stirring documentary about China's renaissance under Xi but also helped manufacture an adoring audience for it.

It is as if Benedict is bringing back into play the long - neglected lessons of St. Augustine to Catholic Social Thought — re-presenting, as it were, The City of God — that is, the City of that caritas which the Divine Persons gratuitously pour into the human heart, that it might cast the burning desire for human unity into the kindling of hundreds of millions of parched hearts.

As for Augustine's intellectual life, Brown sees more unity in Augustine's thinking than he did earlier.

Elsewhere, I have indicated how this field - approach to Whiteheadian societies allows for a trinitarian understanding of God in which the three divine persons of traditional Christian doctrine by their dynamic interrelatedness from moment to moment constitute a structured field of activity for the whole of creation.6 Here I would only emphasize that thinking of Whiteheadian societies as aggregates of mini-entities with one entity providing the necessary unity for the entire group is reductively much more impersonal and materialistic than the approach sketched in these pages.

Hebrew thought developed this idea rather than immortality, first, because the Hebrews had a vivid sense of the goodness of material bodily existence; and second, because they understood the necessary unity of the person not as a soul - in - body but as a whole living, feeling, thinking personality.

However, in seeking unity of thought as a basis for legislation, freedom of thought must be ensured for all those participating and no authority should bring to bear any pressure which would restrict the liberty of thought.

(1) The concrete universal as the individual seen in conjunction with the thought structure implied in it, that which makes it an intelligible unity, is neither a naively conceived sense - object, nor an abstract logical universal.

With all their laudable effort to understand the integrity of the Scriptures, both Old and New, and to insist on the basic unity of the Bible; with all their recognition of the place of Jesus within the setting of Jewish piety and religious thought, these scholars sometimes fail to see that the very truth about God which the Bible as a whole affirms, and above all that which the New Testament says about Jesus himself, can be smothered by sheer biblicism and thereby made meaningless for those to whom the gospel should be a living, vitalizing, and contemporary message.

He will not require not merely that the new knowledge be used as the foundation of the proof, but that the very spirit and atmosphere of the new knowledge enter in such a way into thedemonstration of God's existence, that the complexities and confusions of human thought engendered by the new knowledge shall be resolved in harmonious unity in the postulate of God's existence, nature, and relation to created being.

One final point that follows from this line of thought, which is also common to both Holloway and Pope Benedict, is that just as the Incarnation has already unified the family of man in a new way, society needs structures of government that reflect its increasingly globalised unity.

Initially, Whitehead might seem to identify actual occasions as res vera to the exclusion of persons; however, careful thought, along with the addition of other Whiteheadian ideas, such as organic unities, casts doubt on the suspicion that for Whitehead only actual occasions are res vera.

It is not easy to pin - point what constitutes the scientific endeavor as such, but that there is a unity and continuity which holds together the whole developing scientific exploration I think there can be little doubt.

Because both systematic and moral theology are defined by interests in the integral unity of the «Christian thing» and the unity of theological inquiry, neither of them should be thought of as the «middle discipline» (cf. 50 - 51) between historical theology's formulations of what is normatively or faithfully «Christian» and practical theology's application of those formulations to practice.

Griffin, it will be remembered, affirmed this same possibility for monarchically organized structured societies within a Whiteheadian perspective; according to his way of thinking, the regnant society within that structured society enables the society as a whole to possess that higher unity and exercise that more comprehensive agency.

He who thinks that the world, without any such unity of significance as constitutes an experience, would still have been or might be a real world, and who deduces this from the fact — which spiritualism accepts — that the world without a particular human personality, Mr. X is perfectly possible, must also be one who thinks that if from «himself» those qualities which make him Mr. X were to be subtracted, nothing of the nature of mind would remain — in short, he is one who does not believe that other minds are members of himself.

I have trouble thinking that «agreeing to not discuss certain topics» is what Jesus meant by «unity» when He prayed that we would be one as He and the Father are one (John 17:21).

But if we condemn those who disagree with us as «heretics,» or if we smugly think that their disagreement with us is «persecution for our faith» which therefore proves our view is correct, we will never grow in unity with one another, and we will never learn to see our own doctrinal and theological missteps.

As a result, most of those who think and write about this problem do so from the standpoint of a choice between that attitude which sees good and evil as part of a higher unity and that which sees them as irreconcilable oppositeAs a result, most of those who think and write about this problem do so from the standpoint of a choice between that attitude which sees good and evil as part of a higher unity and that which sees them as irreconcilable oppositeas part of a higher unity and that which sees them as irreconcilable oppositeas irreconcilable opposites.

(John Cullberg has cited this part of Buber's thought as proof that he still posits a mystical or aesthetic unity which in fact negates the true «otherness» of the Thou.

In Daniel (1913) we find Buber's concern for unity, realization, and creativity expressed for the first time entirely in its own terms and not as the interpretation of some particular thought or religious or cultural movement.

In Der Gedanke, Frege maintains that thoughts (i.e., propositions, judgments) are grasped as unanalyzed wholes, and only later analyzed — not into subject and predicate — but into argument and function, whose logical unity is prior to their component parts (FBB 29; LU 30 - 53).

Thought not only tends to «spatialize,» to use Bergson's terms, it more fundamentally tends to treat its subject matters as numerically distinct in a manner that can not help but distort the intensive character of unity as it is ontologically.

If we speak of «conciliar fellowship» as the model for the unity of the church, our thought turns to the idea of councils recognized by all as having episcopal functions.

Rather it must be thought of as reconstituting Christian community and unity from, so to speak, the bottom up.

While the image of the large homogenized denomination is of little use in modeling the unity of the church on a world scale, this version of conciliarity has, I think, considerable potential as a model for what we might eventually seek at the global level.

I know that we can only consent to it or maintain it without the guilt of unfaithfulness to the unity of the gospel and of God himself, if it is a source to us of spiritual pain, and if we are striving to the utmost to remove the occasions which now bind us, as we think, to that perpetuation of disunion.»

What I shall aim to do in this chapter is call attention to this unity which becomes more evident as the parables are viewed together, but from several angles of Jesus» thought.

«We speak on this subject very cautiously and diffidently,» he writes, «rather by way of discussion than coming to definite conclusions... We suppose that the goodness of God will restore the whole creation to unity in the end... If anyone thinks that matter will be utterly destroyed, it passes my comprehension how all these substances can live and exist without material bodies, since to live without material substance is the privilege of God alone... Another perhaps may say that in the consummation all matter will be so purified that it may be thought of as a kind of ethereal substance... But only God knows.»

We can then think of humanity beginning as a great transcendental design, which is a living reality and a unity in God.

It is characteristic of the Hebrew tradition — and of Jesus» teaching — to think of human personality as a unity.

Sometimes one major god might be thought of as having won the ascendancy, and then he became a king of the gods, but often there was no clear unity or system.

For him God is not an object of thought, of speculation; he does not press into service the concept of God in order to understand the world and comprehend it as a unity.

In reality, Greek thought always regards God in the last analysis as a part of the world or as identical with the world, even when, or rather especially when, He is held to be the origin and formative cosmic principle which lies beyond the world of phenomena For here, too, God and the world form a unity within the grasp of thought; the meaning of the world becomes clear in the idea of God.

Your problem is you simply think you have a better vision as to how one can allow free will and still bring about unity with a holy God.

In those bodies, once describing themselves as the ecumenical churches, it seems that nobody of influence is pressing for or is even seriously thinking about the visible unity in full communion under discussion here.

In contrast to the aesthetic order implicit in Kukai's view of nature and contemporary science and process thought, the «logical order» of mainline Christianity characterized by Ames assumes: (1) preassigned patterns of relatedness, a blueprint» wherein unity is prior to plurality, and plurality is a «fall» from unity; (2) values concrete particularity only to the degree it mirrors this preassigned pattern of relatedness; (3) reduces particulars to only those aspects needed to illustrate the given pattern, which necessarily entails moving away from concrete particulars toward the universal; (4) interprets nature as a closed system of predetermined specifications, and therefore reducible to quantitative description; (5) characterizes being as necessity, creativity as conformity, and novelty as defect; and (6) views «rightness» as the degree of conformity to preassigned patterns (NAT 116).

The subtitle of this book, «the unity of knowledge,» will strike some readers as abstruse, yet it directs us to important questions: Can we think about the world and ourselves in anything resembling an integrated manner?

Gunter's discussion of the interdependence of the poles in the apparent conflicts in Bergson's thought serves two purposes: as indicated above, he tries to show that the charge of irrationalism is improperly made against Bergson, and he argues that there is a fundamental unity in Bergson's philosophy.

The rigid adherence to microcosmic ultimate event - units as the sole actual entities seems to us to be not only inadequate with respect to the [254] higher forms of unity, but also to introduce an inconsistency in Whitehead's thinking.

For those societies, on the other hand, that make up the higher forms of life, and in particular for the human being, Whitehead thinks of this «defining characteristic» or common form as a ground of unity that dominates the occasions.

The philosopher, however, reaches beyond, for he must of necessity question his assumptions as well as seek reflectively some unity of thought.

First, «The unity of events, their inherence in each other, appears here as the correlative of their insertion in the unity of the thinking being» (N 159).

Presumably Whitehead himself never thought of this possibility because his basic image of a society was that of an aggregate of actual entities, sometimes dominated by a higher - order actual entity which equivalently acts as a «soul» or principle of unity for the others, but otherwise without any centralized organization or control.

You and I are not acceptable and certainly anything we can think of doing is not acceptable as a path to unity with God.

If one starts with clear belief in the divine unity and omnipresence, one may safely worship in many places, as we do, without losing the sense of God's oneness; but when the presuppositions of thought and imagination are polytheistic, as with the early Hebrews, many shrines keep alive and vivid the tradition of many gods.

Instead, Paul ends his train of thought by talking about how Jews and Gentiles, who used to hate each other, are now brought together in peace and unity as one family.

If we now suppose this feeling of unity to be taught as a religion, and the whole force of education, of institutions, and of opinion directed, as it once was in the case of religion, to make every person grow up from infancy surrounded on all sides both by the profession and the practice of it, I think that no one who can realize this conception will feel any misgiving about the sufficiency of the ultimate sanction for the happiness morality.