Sentences with phrase «viewed as the entity»

For these lawyers, the law firm is often viewed as the entity within which the lawyers operate — rather than the entity for which they operate.

Not exact matches

2) Unfortunately, some US officials remain blind to the fact that the Haqqani network is a integral part of the Taliban and view it as some sort of separate entity.

It's possible to imagine Estonia's idea becoming a multibillion - dollar business in the years ahead — turning the whole view of government as a bureaucracy offering public services into an entity generating profits.

Because the corporation is a separate entity, it is viewed as an individual taxpayer by the Internal Revenue Service (IRS).

The second difference between the pair of attacks, Menon argued, is the fact that ISIS remains viewed largely as a foreign entity that France is bombing abroad.

In the past, trolls, also known as «patent assertion entities» (PAEs), were mostly viewed as a problem for the software industry.

If that's true, you may still view content on your website and in social feeds as two different entities you have to control and manage.

C Corporation - a C corporation is a company legally viewed as a separate entity from its owners..

For a Sales user to have view access to Customer Service entities such as Cases, there's an additional $ 10 per user per month fee.

For the purposes of The Long View, CCBE defined family firms as public issuers with at least 30 % of votes controlled by a family entity.

There is a deep cleavage between those who agree with Whitehead in describing God as a single actual entity, nontemporal in his primordial nature and everlasting in his consequent nature (the «entitative» view), and those who prefer with Charles Hartshorne to regard God as a personally ordered temporal society of successive occasions (the «societal» view).

One group holds that, in view of the marked differences between God and all other actual entities, there are reasons to see the divine satisfaction as also functioning differently from the satisfactions of actual occasions.

Another group follows Charles Hartshorne in viewing God as a personally ordered society of actual occasions rather than as a single, everlasting actual entity.

Each symptom must be viewed not as a single and decisive entity but in the framework of the total composition and of the schematic formulations.

But however it is viewed, there will always remain an inexplicable factor so long as we consider only the temporal entities themselves.

Since there are no eternal objects or pre-existing forms in Hartshorne's view, the function of the abstract pole of God can not be solely one of the valuation of such entities as it is for Whitehead.

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.

Looked at from the point of view of its immediate pattern of self - enjoyment, an actual entity can be regarded as self - creative.

My view is that just as the process of becoming of an actual entity involves phases, so does the process of becoming of a nexus.

Looked at from the point of view of its prehension of past occasions, an actual entity (say, in the personally ordered society of actual entities which constitute the «self» of a human being) can be viewed as conditioned by, caused by, the other entities which it objectifies.

For on that view Entity never intrinsically becomes in any way; it only extrinsically acquires or loses qualities, as one might acquire or lose books.

Looked at from the point of view of its conceptual anticipation of the future, an actual entity can be considered as the teleological aim at a novel ideal.

Part of the confusion of Cobb's position stems from the fact that the extensive continuum, conceived of as a set of relations underlying past, present, and future, is part actual and part potential — actual in as far as it is constituted by actual entities enjoying actual relationships legislating what are real potentialities governing the relationships of future occasions; and merely potential in so far as these relationships are viewed as factors determining what forms of definiteness are, and are not, possible as factors in future fact.

None of these occasions is negatively prehended, since in Whitehead's view «all actual entities in the actual world, relatively to a given actual entity as «subject,» are necessarily «felt» by the subject» (PR 66).

Cf. D. Emmet: «But the doctrine of the objective immortality of actual entities... in the constitution of other actual entities is, as Miss Stebbing points out, a departure from the earlier view of events as particular and transient, and objects alone as able to «be again».

It must be admitted that Whitehead's view of God as a single infinite actual entity is incompatible with his principle that there is no prehension of contemporaries.

It also says that electrons and protons are societies, but it gives no indication as to whether they are spatially thick, structured societies (my view) or enduring objects (Cobb's view) except where Whitehead speculates about the dimly discerned «yet more ultimate actual entities — this could be taken to imply that electrons and protons are complex, made up of distinct types of subordinate entities, and this would support my claim that electrons and protons are structured societies.

Rather than viewing each society as a separate entity moving along a track from less modern to more modern, the critics of modernization theory argue that societies interact with one another as parts of a larger system.

It should not be surprising then that Whitehead thought of God as a single actual entity immune to the possibility of loss.59 At least William Christian sees this as the proper Whiteheadian view.60 Nevertheless, Christian's position is challenged by Ivor Leclerc, who argues, in agreement with Hartshorne, that Christian's conclusion is incompatible with the categoreal scheme elaborated in chapter two of Process and Reality.61 Here, according to Leclerc, Whitehead «makes clear» that the category of «subjective perishing» is «necessarily applicable to every actual entity whatever, including God.»

«4 The term «individual» in his comment applies not only to people but to any entity whatsoever: «Any sentient individual in any world experiences and acts as one... «5 These ideas of Hartshorne's do not stand in isolation; rather they are part of a Whiteheadian world - view in which each individual entity is an integration of parts into a whole.

In his 1959 essay entitled «My Present View of the World,» he argued that the fundamental entities are discrete but overlapping «events,» that the fundamental entities of mathematical physics are «constructions composed of events,» and that entities like conscious minds and «selves» are best understood as collections of events «connected with each other by memory - chains backward and forwards.

The definition of material world, for instance, is «a set of relations and of entities which occur as forming the field of these relations (MCMW 13)-- a most curious definition when we consider Whitehead's later view that the world (ourselves included) is understandable as a coherent logical system of polyadic relations of actual occasions.

Briefly reiterated, Whitehead's view is that the basic unit of reality is an actual entity which may be conceived as»... a subject presiding over its own immediacy of becoming...» (Process and Reality, Corrected Edition, ed.

The author reflects the Platonic view of the human soul as that entity which pre-exists before coming to dwell for a time within an earthly body, as in a prison, and which later survives the death of the body, thus regaining its freedom.

In Whitehead's view God is an actual entity which prehends (takes into his internal constitution) all past actual occasions, as do all actual entities.

There is certainly a strongly held view, exemplified by popular scientists such as Steven Pinker, professor of psychology at Harvard and an avowed atheist, that there is no such thing as free will in the sense of an independent personal entity.

In short, the Nature we know from modern science embodies and reflects immaterial properties and a depth of intelligibility... To view all these extremely complex, elegant and intelligible laws, entities, properties and relations in the evolution of the universe as «brute facts» in need of no further explanation is, in the words of the great John Paul II, an «abdication of human intelligence».»

1 Cobb's view of God as a living person places him at some variance with Whitehead, since Whitehead prefers to treat God as an actual entity and nowhere refers to him as a living person.

that which asks whether certain possible machine - like entities, such as DNA or the cell, can be viewed actually as machines; and that which discusses the nature of machines that are translations of nonmachine - like models or theories.

He himself always characterizes it as cosmology and does so from the point of view that the latter deals with a single genus of elementary entities which form the building - blocks of the world: «The presumption that there is only one genus of actual entities constitutes an ideal of cosmological theory to which the philosophy of organism endeavors to conform» (PR 168).

Unlike Monod's view, this approach treats humans as necessary, but reduces them to computerized entities, thus diminishing the richness and value of human life.

In this context Hans Urs Von Balthasar observed that since the Council the Church has become more than ever a male institution, which without the Marian dimension threatens to become inhuman and irrelevant.9 It is essential that we rediscover the feminine, Marian dimension of the Church because viewing the Church as a mere organisational or institutional entity not only impoverishes her from within but also «severely diminishes her authentic religious appeal and misleads women who are seeking a legitimate and fruitful role».10 The loss of this feminine dimension of the Church gives rise to a false feminism in the Church - one which expresses itself in appeals for the ordination of woman.

7 Since for our purposes here the question is not of crucial moment, we shall accept in general, as we have in the preceding essays, the now conventional view of the entity and relative dating of the documents in the order J, E, D, H, P. recognizing with Bentzen, op.

First, it is clear that as long as the primordial nature is chiefly in view, God would be thought of as a singular entity.

I was thinking of my entities as analogous to events, though in view of what we have been saying I would like to push them in the direction of durations.

Viewed from the vantage point of Whitehead's conclusion and the recognition that God is an actual entity in which the two natures are abstract parts, we must say that God as a whole is everlasting, but that he envisages all possibility eternally.

1 In addition to his views about the physical features of the world, in these works Whitehead also developed the view that the very nature of entities referred to by such words as «red» and «green» depended on the uniformity of space - time.

Viewing Europe as a larger social entity — as a world system — provides a better solution.

And, since Whitehead defines «matter» as anything which has this property of simple location (SMW 72), his doctrine that all actual entities have prehensions that are vectors constitutes his rejection of a materialistic view of nature.

It is also true with the process view that an entity's nature is determined primarily by its relation to other entities; indeed, the whole of Hartshorne's philosophy turns on the concept of reality as a social process.