Sentences with phrase «view of the universe with»

Not exact matches

Mr. Ham is something of an extremist in his views, and advocating a form of creationism that, if true, would seem to mean that God has deceived us by creating a universe that doesn't align with at least some of the causal relationships science has identified.

If I was inclined, I would choose a religion with a positive view of the universe, not one with Satan as one of your deities.

you believe in a narrow view of a god based on ancient fairy tales and that if you adhere to the teachings of a supposed son of god you will go to disneyland in the sky forever... which is damm ridiculous... I consider myself an atheist but I am aware of the possibility of a creative force which created the universe... but that god chatted with people 2000 years ago and brought out a book is childish and stoopid!

well i double - dog dare you to view the world and the universe with a critical eye instead of one clouded by religion and ask yourself if it really makes sense that it was all done by magic, and that every scientific discipline is wrong.

Belief in God would mean you (again, not you personally but in general) believe God has everything to do with the universe it can't be proven so requires faith but if God was proven to not exist it would effect your view of cause, nature, and purpose of the universe....

(This view is abbreviated DP3) J. L. Mackie has described a crucial aspect of this position: «If men's wills are really free, this must mean that even God can not control them... «5 If one takes seriously that idea of a universe composed of actual things in real relations with other actualities, then the idea that all power is concentrated in one actuality is nonsensical.

For example, from the time of 2nd century astronomer Ptolemy, the earth was viewed as the center of the universe, called the geocentric theory, with the sun and planets revolving around it.

Such a view presupposes the ancient two - or three - story concept of the universe — with the flat earth in the center, the «heavens» above and usually various forms of nether regions either in the depths of the earth or below the earth.

suffering, true sociality, as qualities of the divine, along with radical differences (as we shall see) in the meanings ascribed to creation, the universe, human freedom, and in the arguments for the existence of God, those inclined to think that any view that is intimately connected with theological traditions must have been disposed of by this time should also beware lest they commit a non sequitur.

Instead of a mechanistic view of the universe, the process - relational understanding is holistic and ecological, seeing the world as dynamic, creative, throbbing, pulsating with energy, interrelated and interdependent.

In fact, with a view of time as negative, as source of mutability and contingency, some other way has to be found to explain time's origin in order to safeguard God's causality, by saying, e.g., that time is the measure of the degradation resulting from the fall, or that God created a metaphysical and finished universe through an instantaneous creation in which every species, was present from the beginning, instead of a world of becoming and growth.

You have dismissed and ridiculed an entire philoshophical branch of academics (most notably those philosophies that deal with what exists outside of our restricted physical universe)-- demonstrating a very intellectually stunted view.

Physicists, contrasting this view with an anthropocentric worldview, express it in terms of the anthropic principle — the human is seen as a mode of being of the universe as well as a distinctive being in the universe.

This view, at any rate, is the only one compatible with saying, as Whitehead does say, that an entity which is actual, is actual regardless of whether its present existence is that of a subject enjoying the universe from which it arises or that of a superject functioning objectively in subsequent processes.

When these two differences are combined with what we know about the history of the universe and of our earth, it would seem that the process view is much more plausible.

The majority of the schools — nearly six in ten — try to combine the view of a material universe driven by natural laws with a God who, in principle, can miraculously intervene.

Nevertheless, it's not clear how belief in a personal God — a God who creates and who answers prayers — is to he aligned with the scientific view of the cosmos as an ancient universe governed by impersonal and tightly knit laws.

Here we have the interesting notion fairly and squarely presented to us, of there being elements of the universe which may make no rational whole in conjunction with the other elements, and which, from the point of view of any system which those other elements make up, can only be considered so much irrelevance and accident — so much «dirt,» as it were, and matter out of place.

With this view of the universe, this common sense of how it works, it is entirely reasonable to explain a thunderstorm as the anger of God, or a victory in battle as caused by favorable divine intervention.

He characterizes his view in the following manner (p. 107): «It shares with certain forms of idealistic metaphysics in a very limited and -LRB-[hope) purified way, a conception of reality and combines with it the tenable component of materialism, viz., the conviction that the basic laws of the universe are «physical.»»

Unlike the substantialist view of reality, one of the basic tenets of process thought is the doctrine of universal relativity, the notion that reality is fundamentally social or relational, that everything is dynamically interrelated to and with everything else in the universe; anything that is is what it is on account of its relationships.

Reno develops several lines of argument against the view that respect for human dignity is consistent with, let alone requires, that liberty be understood as the individual's projection of the self onto the universe.

In these two views, God is either so closely related to the self that man's freedom is denied, or God is not at all related to the self with the result that the self is not related to the rest of the universe.

5 This is a remarkable anticipation of Whitehead's view in Process and Reality that God's primordial ordering of the world's possibilities (the eternal objects) is the ultimate source of novelty in an emergent universe, except that Thornton understands these possibilities to be everlasting rather than timeless.6 This reification of what for Whitehead is purely possible, needing concrete embodiment in the actual world, leads Thornton to conceive of the eternal order as absolutely actual in its unchangeableness, identical with God.

We raise these limitations because they bear directly on Charles Hartshorne's question of the reconciliation of special relativity's denial of absolute simultaneity with the process view of God.15 How indeed can God participate both as possible subject and object in every actual occasion in a universe subject to a principle of locality?

In fact, Russell thinks that the death of Whitehead's younger son, Eric, in air combat in 1918, significantly shifted his views: «The pain of this loss had a great deal to do with turning his thoughts, to philosophy and with causing him to seek ways of escaping from belief in a merely mechanistic universe.»

2) Are you suggesting that if one universe existed outside of our own, we would / should be able to view it with a telescope?

The new horizon, which first opened fully to view in 1957 with the launching of a man - made space satellite, is the mastery of the whole universe!

What is really surprising in retrospect is the way in which the Christian church lined itself almost exclusively with the mechanistic view of the universe.

RS: My view is that fields associated with organisms give things tendencies to develop in particular directions, and the universe is made up of vast numbers of overlapping organisms, and that these are in conflict with each other through their overlapping.

The interesting question for us is why it is that the church in the West in the sixteenth century and ever since opted with the majority for the mechanistic view of the universe, particularly in view of the fact that the organic view is in many ways more supportive of Christian faith than the victorious mechanistic view.

Yet it shares with the mechanism of the past the view that any non-material, extraneous causation is ruled out in the constitution of the universe.

From the point of view of Tillich, I have combined God as Being - Itself with God as part of the furniture of the universe.

We are now presented with a more ethical, albeit largely anthropocentric, view of human responsibility in the context of such an evolving and interdependent universe.

According the author, there is a lack of discussion about Whitehead's view that scientific laws state principles which are immanent in nature but which evolve concurrently with novel changes in the entities actually constituting the universe.

Angle will be making stops in two early and important 2012 primary states this month for viewings of a Christian movie entitled «The Genesis Code,» which is described by the producers as a film that «reconciles the Biblical account of Genesis with the scientific account of the origins of the universe.»

We can't see most of the universe with the naked eye, but we've come up with some incredible inventions to bring things into view

Distant galaxies will slip out of view, and with them the history of the universe.

He believes the anthropic principle, the multiverse, and string theory are converging to produce a coherent, if exceedingly strange, new view in which our universe is just one of a multitude — one that happened to be born with the right kind of physics for our kind of life.

With its stunning view of dusty galaxies, planet - forming disks, and the early universe, ALMA has touched off a submillimeter building boom.

This view of a massive cluster of galaxies unveils a very cluttered - looking universe filled with galaxies near and far.

At every moment, in Wheeler's view, the entire universe is filled with such events, where the possible outcomes of countless interactions become real, where the infinite variety inherent in quantum mechanics manifests as a physical cosmos.

It signaled a new era in astronomy, providing astronomers a tool for probing the depths of the universe that are obscured from view with Maxwell's «other radiations, if any.»

Starting with data taken from observations of the cosmic background radiation — a flash of light that occurred 380,000 years after the big bang that presents the earliest view of cosmic structure — the researchers applied the basic laws that govern the interaction of matter and allowed their model of the early universe to evolve.

Lanza has teamed with Bob Berman, the most widely read astronomer in the world, to produce Biocentrism, a revolutionary new view of the universe.

In biocentrism, Robert Lanza and Bob Berman team up to turn the planet upside down with the revolutionary view that life creates the universe instead of the other way around.

They continued to be the strongholds of outmoded Aristotelianism, which rested on a geocentric view of the universe and dealt with nature in qualitative rather than quantitative terms.

Since its launch, Hubble has reshaped our view of space, with scientists writing thousands of papers based on the telescope's clear - eyed findings on important stuff like the age of the universe, gigantic black holes or what stars look like in the throes of death.

Several hundred never before seen galaxies are visible in this «deepest - ever» view of the universe, called the Hubble Deep Field (HDF), made with NASA's Hubble Space Telescope.

This new view of the debris of an exploded star helps astronomers solve a long - standing mystery, with implications for understanding how a star's life can end catastrophically and for gauging the expansion of the universe.