Sentences with phrase «ultimate experience as»

Arkham City «introduces a brand - new story that draws together a new all - star cast of classic characters and murderous villains from the Batman universe, as well as a vast range of new and enhanced gameplay features to deliver the ultimate experience as the Dark Knight.»

Set inside the heavily fortified walls of a sprawling district in the heart of Gotham City, this highly anticipated sequel introduces a brand - new story that draws together a new, all - star cast of classic characters and murderous villains from the Batman universe, as well as a vast range of new and enhanced gameplay features to deliver the ultimate experience as the Dark Knight.

Not exact matches

«Olympic fans can be transported to iconic venues such as Maracana Stadium for an unprecedented view of the Opening Ceremony, and Copacabana Beach for an immersive beach volleyball experience in the sport's ultimate setting.»

LFE describes itself as a «global movement to create the ultimate sports community, where fans partake in exclusive club and fan experiences».

And I have sought to show, using Hartshorne as a concrete example, how a dialectical defense provides the ultimate support for one's claims about experience and its essential temporality and how that dialectic rests on claims quite remote from any direct or straightforward reading of experience, whether private or public.

I was «a person who held that the existence of the ultimate cause, as God, and the essential nature of things are unknown and unknowable, or that human knowledge is limited to experience.»

• The movement to reject any objective ultimate authority and elevate human experience as the only source of meaning.

Just as the emergence of reflection was a crucial moment, a breaking point in the world of instinct, so religious belief is a unique event of ultimate import, a breaking point and crisis in human rational experience and history, both individually and collectively.

However creation was accomplished, it is all the work of a deity who is the ultimate and finally responsible causative agent; secondary causation, such as we know in our own experience of the world, is derivative from and in every respect dependent upon the first cause.

Joachim Wach, a sociologist of religion, has suggested four characteristics of religious experience and belief: (1) Religion «is a response to what is experienced as ultimate reality; that is, in religious experiences we reach not to any single or finite phenomenon, material or otherwise, but to what we realize as under - girding and conditioning all that constitutes our world of experience.»

This means not only that we are approaching the texts as fully human productions — I point out that statements of divine inspiration are statements concerning ultimate origin and authority, not method of composition - but even more that we take seriously that aspect of literature of most interest to cultural anthropologists: how it gives symbolic expression to human experience.

What this meant was that, as long as the sciences or any related form of inquiry attended to the immediacies of nature or experience, no ultimate question need intrude or be considered.

In contrast with this experience, which is universal and important but not of central or ultimate importance, the experiences described in the next part of this book as defining religious experiences are involved in and illustrated by every form of human activity including the seeking for food and the appreciation of art.

He was willing to settle for what he called «practical absolutes, «27 that is, visions of the mind or idealizations which, at any given time, had the value of an ultimate directive in decision or action, but which were clearly to be understood as being a piece with man's own nature and experience.

Even though the objectifications, as early phases, make up the actuality of the newly arising entity, they must at the same time be regarded as potentialities insofar as the form of their ultimate incorporation into the new entity is not yet fully determined, and will experience its determination only in the process of concrescence.

The final component of our method will be to develop the implications of the historically - related, communicable, ultimate, universal experiences which are taken as defining religion.

Therefore, for Altizer, secularization is good insofar as it destroys that God who is different from man, but bad insofar as it also eliminates the religious instinct, the awareness of the Sacred, that divine dimension of experience which is intuited as identical with man's own ultimate being and destiny.

a person who holds that the existence of the ultimate cause, as God, and the essential nature of things are unknown and unknowable, or that human knowledge is limited to experience.

It belongs to the ultimate texture of experience, with the same evidence as does presentational immediacy.

Unfortunately, even backed by prehension, the reliable character of the experience of CE is not as bill - blooded as might be desired, since its ultimate justification, in terms of the justification of the theory of prehension itself, is external to the perceiving subject.

Rather it is the immediacy of experience itself, understood as the ultimate reality of each and every self.

Whitehead offers us a variant on the Humean notion of the self as a bundle of instances — though he of course provides a metaphysical account of the becoming of each instance where Hume took them as ultimates of experience.

But, as Whitehead himself insists, «the ultimate appeal is to naive experience» (SMW 129f).

It arises directly out of the primitive Christian valuation of the facts of history and experience as eschatological facts, that is, as the ultimate manifestation in time of the eternal counsel of God.

Religions which consider the mystic experience as the ultimate point of spiritual self - realization, consider history with its plurality as of no ultimate significance, and consider the many religions in history with their emphasis on nama and rupa as ultimately so relative and insignificant, that they are tolerated as equally true or untrue.

Part of the appeal of Whitehead's metaphysics lies in this, that through his conception of pulses of experience as the ultimate facts, he invests the passage of time with life and motion, with pathos, and with a majesty rivaled in no other philosophy of change, and in few eternalistic ones.

It is faith that compels us to trust these experiences» rather than dismiss them as illusions in our inevitable «mornings - after»» and faith that interprets these experiences as occurrences «for me,» signs «of the ultimate benignness of the universe.»

To have experienced and understood, in order to teach others to experience and understand, that all human enrichment is but dross except inasmuch as it becomes the most precious and incorruptible of all things by adding itself to an immortal centre of love: such is the supreme knowledge and the ultimate lesson to be imparted by the Christian educator.

They use David Bebbington's scheme of marks that identify evangelicalism: conversionism (an emphasis on the new birth as a life - changing experience), biblicism (reliance on the Bible as ultimate authority), activism (a commitment to evangelizing), and crucicentrism (a focus on Christ's redeeming work on the cross, usually pictured as the only way of salvation).

No circumstance of daily life is too trivial or commonplace to serve as a window into the realm of ultimate values, and no truth too profound to find its analogue in common experience.

Key concepts in the new consciousness are: subject, felt relations, internal relations, sympathy richness of experience, creative solitude, hope, faith affection new being, ultimate concern (= God), compassion and God's action in the world as internally related to all individual entities from protons to people.

The once - for - all aspect, the ultimate decisiveness of Jesus» death, means that this experience remains unsurpassable and always present as an operative part of God's relationship with us.

by David Bebbington): conversionism, or an emphasis on the «new birth» as a life - changing religious experience; biblicism, a reliance on the Bible as ultimate religious authority; activism, a concern for sharing the faith; and crucicen - trism, an emphasis on Christ's atoning work on the cross.

She does not tell us whether she has come to identify fully with this version of Christianity, but she makes clear that in this book she writes as a social scientist who in this role can not make statements about the ultimate validity of the Evangelical experience of God.

For example, the causal argument is not really a demonstration of God's existence, but a statement of the experience that everything which exists comes as a gift and thus suggests the question concerning the ultimate sources of being.

For Revelation in the ultimate resort and in principle claims the whole of reality as the possible subject - matter of its affirmations, even if only sub respectu salutis (in relation to salvation), and from this point of view even events and realities which are accessible to secular experience fall within its material scope.

Third, in our situation today, the specific requirements of these two criteria are such that no theology can be adequate unless it makes the assertion of the experience of God, by which I mean that it must assert, in some formulation or other, that the strictly ultimate reality termed «God» is the object as well as the subject of experience, and this in relation to others as well as to self.

We saw earlier that the main assumption of all classical metaphysicians is that such fundamental features of our experience as time, change, and real relations to others can not possibly be conceived to characterize the ultimate or divine reality.

That ultimate good, as I understand it, is the achievement of the greatest possible fullness of life in every living creature in a continuing process which opens up ever enlarging possibilities of experiencing the joy of being.

They admirably avoid the fundamental question that haunts Christian theology: if God who wills to be involved has created a world in which not even he can act in perfect blamelessness, how can God avoid the accusation of guilt — ultimate, primordial culpability for human suffering; culpability for that which we experience as evil?

As explained in chapter two and the preceding sections of this chapter, Hartshorne's ultimate entities, the actual occasions of experience, are all social by nature.

But whether the «nature of things» be grounded in God, or whether God be the primordial exemplification of «the nature of things» with respect to an independent, abstract «category of the ultimate,» it is the case that both the biblical record and process - relational thought recognize a pervasive movement toward greater richness of experience as a generic feature of reality.

In his perspective it is necessary to leave the plane of experience and go back to the ultimate microcosmic event - units, since it is only in the microcosm that the desired concept of an «actual entity» as an organic unity of process can find a place.

We come back to Jesus the real, the ultimate truth in doctrine and in fulfilment as a living experience of human joy.

In the Old Testament's treatment of the problem of suffering are some of the most notable expressions in literature of ethical insight into the meaning of retribution, profound faith in the ultimate justice of God, personal courage in accepting trouble as self - discipline, spiritual understanding of vicarious sacrifice, and religious experience of a trustworthy God; and, accompanying all these, the refrain of the disillusioned also, «Vanity of vanities, all is vanity.»

However otherwise conceived, the ultimate ground must be as intelligible and as orderly as the world of experience.

As the subjective instantiation of creativity, it could also perceive creativity as divine precisely because creativity is experienced as ultimatAs the subjective instantiation of creativity, it could also perceive creativity as divine precisely because creativity is experienced as ultimatas divine precisely because creativity is experienced as ultimatas ultimate.

In Whiteheadian terms this «That» is understood to be the nonspecific experience of the ultimate process of reality, creativity understood as universal subjectivity.

To be sure, the self is ultimate in that it is necessary to our experience or understanding of ultimate reality, including the self; and it is for this reason, presumably, that psychology, understood as critical reflection on the self as thus ultimate, can be represented as the third discipline of special metaphysics.

Haight sees faith as «a universal form of human experience» that «entails an awareness of and loyalty to an ultimate or transcendent reality.»