Sentences with phrase «ultimate reality in»

«39 The present writer has found great inspiration, much truth, wisdom, and beauty, fervent witness to the numinous character of ultimate reality in the great Hindu writings through the ages, and hopes to learn still more from them; but he can not agree with Radhakrishnan's conclusion that «Jesus» own testimony, philosophical truth and religious experience alike demand that He should be brought in line with the other great saints of God, who has not left himself without a witness in any clime or age.

It also grasps an ultimate reality in the divine life — the emptying of each triune person in relation to the others.

Instead of thinking out the full metaphysical implications of the basic understanding to which they have come in reflecting on the meaning of faith and justice for our self - understanding and praxis, they have either settled for talking merely about the meaning of ultimate reality for us or else taken over traditional metaphysical ways of talking about the structure of ultimate reality in itself that are doubtfully consistent with their own basic understanding.

But if the kind of trust in God's love and loyalty to its cause that are Christian faith are, in fact, authorized by ultimate reality in its meaning for us, the encompassing whole of reality in its structure in itself must be as individual as it is universal, or as universal as it is individual, and hence an exception to the rule by which individuals and universals are otherwise distinguished.

In fact, it is very anthropomorphic, that is, it describes ultimate reality in very human terms: father, son, weeping, rejoicing.

The humanist apparently does not experience the goodness of God / ultimate reality in the self - authenticating way that Edward Schillebeeckx, for example, describes in «Non-religious Theism and Belief in God.»

It seems entirely fitting that, in carrying out its other responsibility of expressing effectively the meaning of ultimate reality for us, as distinct from describing metaphysically the structure of ultimate reality in itself, philosophy should in its own way make use of the same vivid symbols that religion and theology employ to this end.

For the ultimate reality in the physical world is the wisdom of God!

Concerned with the nature of the world ground, it is also interested in how man must relate himself to this ultimate reality in order to achieve what, in Christianity, is called salvation.

The following are some of the biblical references where the Minjok is refereed to a positive and ultimate reality in the Reign of God:

Paul thought of ultimate reality in transcendental and eschatological terms.

Not exact matches

In his TED Talk, VR filmmaker Chris Milk proclaimed that virtual reality is «the ultimate empathy machine.»

«Food has been insulated from the e-commerce revolution over the last 20 years, but the reality is consumers are going online, they are expecting mobile, and they want the ultimate convenience,» said Michael Wystrach, co-founder and CEO of meal delivery service Freshly, in an interview with Fortune.

Edwards added that he believes the recession is now here (hence his «ultimate» adjective), «just as it was in the fall of 2011 until global coordinated easing injected trillions and masked its impact, and will manifest itself unless the global central banks step up far more aggressively and tune out reality once again.»

Whether the EU is able to pull of this ultimate coup de grâce in its decades - long coup d'état will depend on two vital factors: its ability to continue preventing economic reality from impacting the financial markets; and the willingness of hundreds of millions of European people to be herded and corraled into a new age of technocracy.

-LSB-...] Whether the EU is able to pull of this ultimate coup de grace in its decades - long coup d'état will depend on two vital factors: its ability to continue preventing economic reality from impacting the financial markets; and the willingness of hundreds of millions of European people to be herded and corralled into a new age of technocracy.

It has something to do with acknowledging that, in its very essence, all reasoning involves a venture of trust in an original orientation of truth to the mind and of the mind to truth, and in the ultimate unity of the two; and that, therefore, any attempt to argue from rational premises to rational conclusions that resolutely refuses to invoke what is and has always been revealed — in the mind's most primordial encounter with reality — is not really a process of reasoning at all, but a journey toward absurdity.

It seems to make more sense for Republicans to focus policy proposals on parental rights and restrictions on late - term abortion while noting that - whatever their ultimate beliefs - some abortion restrictions are very unlikely to happen in any foreseeable future while third trimester abortion on - demand is a reality.

If we are in some way blind to love as ultimate reality, it is a result of αμαρτία.

The reality is that we all get our morals from our parents and our society, whether they have their ultimate base in a book or not doesn't really matter at this point.

These have been formulated in different ways, but a typical list would cite life (including health, safety, and procreation); knowledge (including appreciation of beauty); holiness or religion (in the sense of harmony with ultimate reality); self - integration, justice, friendship (including marriage); and the kind of exercise of skill in work or play that enriches human life.

1) nothing in this physical universe is the reason for its own existence 2) A causal chain exists 3) no causal chain is of infinite length 4) Only the supernatural (that which exists outside of physical reality) can be the ultimate cause of all physical reality 5) That supernatural cause could not itself have a cause, because infinite causal chains do not exist 6) This eternal, supernatural enti.ty we call, God.

Theo: [«My position is simply that 1) nothing in this physical universe is the reason for its own existence 2) A causal chain exists 3) no causal chain is of infinite length 4) Only the supernatural (that which exists outside of physical reality) can be the ultimate cause of all physical reality etc, etc.»]

In contrasting his notion of creativity with Spinoza's conception of the absolute, he wrote: «In such monistic schemes, the ultimate is illegitimately allowed a final, «eminent» reality, beyond that ascribed to any of its accidents.

The product of the combination provided the central theme for the Upanishadic literature — what is the ultimate unity in terms of which all reality might be explained?

In traditions in which ultimate reality is understood impersonally, it is on the impersonal UltimatIn traditions in which ultimate reality is understood impersonally, it is on the impersonal Ultimatin which ultimate reality is understood impersonally, it is on the impersonal Ultimate.

Similarly, Buddhists can understand the disciplines of meditation in which they engage as setting aside the private self in favor of a reality that is far more ultimate.

The passage seems to say that the ultimate metaphysical reality that underlies and expresses itself in every concrete occurrence of actuality or value «envisages» possibilities both in pure abstraction and in their relevance for actual entities, as well as «envisaging» the actual entities themselves.

Moreover, as William Beardslee insists, the story form tells the individual «where he has come from and where he is going,» since «by creating its own ordered world, wherein through struggle and action an end is achieved, the story expresses faith in the ultimate reality of order and life.

«My point is that any summary conclusion jumping from our conviction of the existence of such an order of nature to the easy assumption that there is an ultimate reality which, in some unexplained way, is to be appealed to for the removal of the perplexity, constitutes the great refusal of rationality to assert its rights.»

At the same time it gives ultimate reality to the very moment in which eschatological faith is realized.

Somehow the power, the capacity to influence, resident in ultimate reality is not in spite of but rather a result of its non-availability.

If religious belief is attained when reason makes a «total response of the total being to what is apprehended as the ultimate reality,» such that in this act reason is reborn, then it follows that those who totally accept a given world - view as ultimate, whether it be theistic or non-theistic, naturalistic or supernaturalistic, immanentist or transcendentalist, as normative for their entire lives and as the supreme value in their hierarchy of values, and hence not taken as a means but as an end, belong to the religious dimension.

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.»

It is precisely because an epiphany of Antichrist abolishes the transcendent source of evil and nothingness by embodying a primordial chaos in the actuality of history that it is a redemptive epiphany, an epiphany unveiling the full reality of alienation and repression, thereby preparing the way for their ultimate reversal.

To say that sin at least harmed men is beside the point; for what harm did it do to harm men, parts of a system of reality that as a whole or in its ultimate reality was incapable of loss or gain?

Reality speaks to each person with the language he or she gives it We are not in a position to make ultimate or unconditioned statements.

By means of his participation in the ultimate, unmoving, unchanging reality, he is assured of that which is permanent in the midst of change.

Fundamentally, the purer forms of mysticism effect an interior dissolution of that experience which has accrued to man in the course of his history, abolishing thereby both man's autonomous selfhood and his attachment to all exterior reality, and leading simultaneously to a total identification with and immediate participation in an all - encompassing ultimate Rreality, and leading simultaneously to a total identification with and immediate participation in an all - encompassing ultimate RealityReality.

By saying «God,» religion intends to point toward the divine reality, the chief causative agency in the world, the supreme responsive agency to the world's ongoing process, the ultimate recipient of what is accomplished in the world.

On the other hand the human mind can not establish itself in its finitude and contingency as the ultimate judge of reality.

If the fundamental human religious motivation is the desire to be in harmony with ultimate reality, with whatever is deemed divine, and if being in harmony with the divine means to imitate it, the divine that is imitated is a Cosmic Macho Male.

Here in the core of the I is a center from which choice springs, from which responsibility for one's acts springs, from which the ultimate sense of uneasiness and weariness with anything that is short of the highest of all in reality ultimately issues, from which remorse and repentance arises.

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

My purpose, rather, is to remove the unnecessary obstructions and stumbling blocks in order to enable people to confront the central and ultimate stumbling block: the call to commitment that confronts us in the message of Jesus of Nazareth, in the understanding he gives us of God and of love, of truth and reality.

In fact it could with justice be said that the principles are all the more important as ultimate orientation and guides, the more complicated, obscure and inaccessible to total conscious analysis the reality becomes which man himself creates and in which he must morally subsisIn fact it could with justice be said that the principles are all the more important as ultimate orientation and guides, the more complicated, obscure and inaccessible to total conscious analysis the reality becomes which man himself creates and in which he must morally subsisin which he must morally subsist.

Indeed, the very topics we neglected in the eighties have become the standard ingredients in the current renaissance of classical theism, where God is established as the ultimate reality.

Offering itself as the ultimate basis of reality and salvation, the sacred may either arouse a defiant emptying of the heavens and a repudiation of all sacrality in favor of secularity in a death of the gods, or become the place of evasion and retreat, a refuge from life rather than a response to it.

All of the stories from all of Man's scriptures are fully accounted for, and so revolutionarily superseded, by Pandeism, which demonstrates the logical probability of all of these nonuniversal propostions as simply reflecting the miscomprehensions of the limited human mind in attempting to grasp an ultimate underlying reality.

In this way the ontological argument, by drawing out the presupposition of metaphysical understanding, indicates that the choice before us is between holding that there is a God and that «reality» makes sense in some metaphysical manner, whether or not we can ever grasp what that sense is, and holding that there is no God and that any apparent metaphysical understanding of reality can only be an illusion which does not significantly correspond to the ultimate nature of things — unless this «nihilism» be regarded as a kind of metaphysical understanding instead of its blank negatioIn this way the ontological argument, by drawing out the presupposition of metaphysical understanding, indicates that the choice before us is between holding that there is a God and that «reality» makes sense in some metaphysical manner, whether or not we can ever grasp what that sense is, and holding that there is no God and that any apparent metaphysical understanding of reality can only be an illusion which does not significantly correspond to the ultimate nature of things — unless this «nihilism» be regarded as a kind of metaphysical understanding instead of its blank negatioin some metaphysical manner, whether or not we can ever grasp what that sense is, and holding that there is no God and that any apparent metaphysical understanding of reality can only be an illusion which does not significantly correspond to the ultimate nature of things — unless this «nihilism» be regarded as a kind of metaphysical understanding instead of its blank negation.