Sentences with phrase «ultimate principle by»

Griffin & Sherburne, New York: The Free Press, 1978, 21) He adds,» «Creativity»... is that ultimate principle by which the many... become the one actual occasion... This Category of the Ultimate replaces Aristotle's category of «primary substance.»»

Creativity is described as «that ultimate principle by which the many, which are the universe disjunctively, become the one actual occasion, which is the universe conjunctively.»

He says,» «Creativity»... is that ultimate principle by which the many... become the one actual occasion...» (Process and Reality, Corrected Edition, ed.

The contradiction is not immediately obvious in Whitehead's characterization of creativity as «that ultimate principle by which the many, which are the universe disjunctively, become the one actual occasion, which is the universe conjunctively» (PR 31).

«32 More precisely, Creativity is that «ultimate principle by which the many which are the universe disjunctively, become the one actual occasion, which is the universe conjunctively.

When he says creativity «is that ultimate principle by which the many, which are the universe disjunctively, become the one actual occasion, which is the universe conjunctively» (Process 21), is he saying the members of the multiplicity (that an actual entity prehends) are parts of one whole as it begins its concrescence, or is he saying they do not become parts of a whole until the actual entity reaches its satisfaction?

This principle is «creativity»... «that ultimate principle by which the many, which are the universe disjunctively, become the one actual occasion, which is the universe conjunctively» (PR 21).»

To pick out just three: that which Deleuze theorizes as «the virtual» bears a certain similarity to Whiteheadian pure potentiality; likewise, the elements of the virtual, namely, what Deleuze calls «Ideas,» play a role comparable to that attributed to eternal objects; finally, the factor in the Deleuzean system which corresponds most closely to Whitehead's notion of creativity — that ultimate principle by which the production of novelty is to be thought — goes, for Deleuze, under the name of «productive difference,» or «Difference in itself?»

«It is that ultimate principle by which the many, which arc the universe disjunctively, become the one actual occasion.

Not exact matches

By the phrase «universal of universals characterizing ultimate matter of fact» Whitehead means that creativity is the primary metaphysical principle.

An atheocracy has no ultimate truths to guide it and no inviolable ethical principles by which to direct political activity.

The general principle is that the ultimate test of every commitment to ideals takes place at the bodily level, whether in the application of force by the governing powers or in the suffering of those who actively or passively resist the prevailing political order.

The Tao, the ultimate principle of reality, is said to exercise its influence on nature and man not by active causation but by wu - wei, an untranslatable term for «active inaction» or, as I would prefer, «effective non-interference» or «non-interfering effectiveness.»

Thus, the principle of creativity is ultimate in one sense, and the principle of relativity is basic in another; thus, too, what is indefinable in one notion is presupposed by, or is relevant to, what is indefinable in the other.

As is observed by J. Baird Callicott, a contemporary environmental philosopher and defender of Leopold, what is noteworthy about this principle «is that the good of the biotic community is the ultimate measure of the moral value, the rightness or wrongness, of actions» (AL 318).

Whitehead's own use of the term «metaphysics» is not systematic, as is well - known,» so not much is gained by pointing out that Whitehead speaks of Creativity as «the ultimate metaphysical principle» (PR 32; my italics).

Instead of believing with Hartshorne that man's convictions about the ultimate character of reality can and should be determined by allegedly neutral logical principles, the understanding here being argued is that man's thinking about God is and should be governed by a vision emerging in the context of faith, a vision that is itself decisively conditioned by its rootage in history and in the prereflective levels of consciousness.

Existence and actuality are related by the same general principles that govern other ultimate contrasts such as necessity and contingency, independence and dependence, everlasting and temporal, and abstract and concrete (to name four of the twenty - one contrasts that Hartshorne lists).

Cobb deprives us finally even of such relative freedom as might be ours by excluding us from a principle of guidance which, while allegedly operative on our behalf, is wholly beyond both our own understanding and any hand which we might actively lend to the shape of our ultimate destiny.

«Spirit» occupies the central position in Hegel's thought; it is that «ultimate principle» which, as Whitehead suggests (PR 10), is present in any philosophical system and is actual by virtue of its accidents.

Teilhard makes it clear in his epilogue to The Phenomenon of Men, entitled «The Christian Phenomenon,» that he sees the church as the prototype of that movement which is the universal movement of the world, toward and by means of that ultimate point of attraction and unifying principle, the immanent - transcendent Christ.

Thus in the final analysis we must assent to an ultimate triunity of principles defining the divine life: the divine creative act nontemporally generating the primordial nature, from which proceeds the consequent nature as implicated in the Whiteheadian «categoreal conditions» established by the primordial envisagement.

It entailed that bodies, equated with «matter,» must be derivative from the ultimate psychical constituents as composites of them, all the characteristics of «body» (extension, impenetrability, mobility, etc.) as well as the passivity of «matter» being analyzable as features displayed by composites of such psychical existents in relation.7 Apart from the particular difficulties in which Leibniz's theory is involved, such as that it has the consequence that all relations must be phenomenal (thus necessitating his recourse to God as the principle of pre-established harmony), the doctrine of panpsychism has a paradoxical consequence.

It seems to exhaust the theoretical options to say that such an answer must be achieved by reference to either: 1) the categories themselves; 2) the noncategorial aspects of events; 3) both categorial and non categorial aspects of events; 4) some alleged factor (e.g., a God, Platonic Forms, «nothing») other than the categorial aspects of events; or 5) by nothing (i.e., by no alleged factor at all, including «nothing»), so that the ultimate issue is meaningless or at least unanswerable in principle.

Theistic imagery can «suggest patterns and unity in the totality of things» by virtue of «an appeal to personal purpose, volitional power, and moral principle as the ultimate explanatory categories».

It repeats the great story told by every idealist metaphysics, European and Indian alike: the purifying odyssey of exitus and reditus, diastole and systole, departure from and ultimate return to an abiding principle.

Thus, utilitarian moral principles most closely correspond to the basic structure of reality as posited by his metaphysical system Since ultimate value in Hartshorne's view is achieved in the divine experience, human beings are morally bound to contribute to that experience by acting according to utilitarian principles.

Cumulative creation is an ultimate principle and is what Whitehead means by creativity.

«The most important principle of the Bloomberg speech is where he [Cameron] says... the root of our national democracy is our national parliament, but it is the essence of that democracy, which is when it is decided by parliament we shall give people the right to make the decision, which is the ultimate test of the trust in the electorate.»

A good writing essay style, in turn, can be developed and improved by upholding the principles of style that have as their ultimate purpose the production of writing that is readable, meaningful, original, memorable and successful.

The fundamental principles are famously (although not for the first time — see R v Brent London BC ex parte Gunning [1985] 84 LGR 168) set out by Lord Woolf MR (as he then was) in R v North and East Devon Health Authority, ex parte Coughlan [2001] QB 213, [2000] 3 All ER 850, at [108] as follows: whether or not consultation is a legal requirement, if it is embarked upon it must be carried out properly; to be proper, consultation must be undertaken at a time when proposals are still at a formative stage; it must include sufficient reasons for particular proposals to allow those consulted to give intelligent consideration and an intelligent response; adequate time must be given for this purpose; and the product of consultation must be conscientiously taken into account when the ultimate decision is taken.

The proper approach to the determination of the issue As she had done in Aintree v James, Lady Hale took matters back to first principles, by reference to the legislative history of the MCA (and, indeed, its pre-history, including — in essence — a potted narrative of the development of the doctrine of necessity and its ultimate codification).

The Italian constitutional Court has upheld national rules which had been judged by the ECHR as contrary to the Convention, arguing that such rules nevertheless protected a different constitutional principle of the national constitution and the convention could not modify the constitution, beng it a lower rank act - so from a theoretical point of view the CJEU adopts the same approach: the ultimate decision on whether a EU act is in compliance with EU law must be taken within EU only (to make a parallel, think of the CJEU approach for WTO decisions: despite an action being contrary to WTO as decided by the appellate body, nonetheless individuals can use such illegality as a ground to void the action within the EU system)

By integrating principles within God's Word with approaches of marriage - and - family therapy and psychology, I strive to offer hope, peace, and love in times of pain, difficulty, and struggle, with the ultimate goal of wholeness in heart, mind, and relationships.»