Sentences with phrase «which in a certain sense»

The only way in which we can react against the disapproval of the entire community is by setting up a higher sort of community which in a certain sense out - votes the one we find.

Not exact matches

For example, a sports team could create a mobile app in which each time familiar fans enter the stadium and walk by a certain big screen, a nearby beacon would sense that they are near and trigger the fans» faces to come on screen.

Many investors, sensing additional risk in stocks, have been able to find shelter in municipal bonds, which in the past have provided a certain level of stability in times of turmoil.

If you read the bible as God's Final Word to mankind (which it is in a certain sense), you end up where Piper is.

I differ also from the various middle positions, which hold that there are some good things in this culture (like greater freedom for the individual), but that these come at the expense of certain dangers (like a weakening of the sense of citizenship), so that one's best policy is to find the ideal point of trade - off between advantages and costs.

This act is free in the sense that there is a certain incommensurability, hence absence of determination, between the act itself in its emotional intensity and the conceptual adjustment of possibilities which it includes.

In summary we can say that the heart principle of the sacraments is the Self - giving of God to his creatures according to the nature of the creature which raises them into perfect union with himself, One could even argue that God the Son is «sacrament of the angels» in a certain sense for He is their principle of Life and blessednesIn summary we can say that the heart principle of the sacraments is the Self - giving of God to his creatures according to the nature of the creature which raises them into perfect union with himself, One could even argue that God the Son is «sacrament of the angels» in a certain sense for He is their principle of Life and blessednesin a certain sense for He is their principle of Life and blessedness.

Between man and man the Socratic midwifery is the highest relation, and begetting is reserved for the God, whose love is creative, but not merely in the sense which Socrates so beautifully expounds on a certain festal occasion.

The same point appears in The Logic of Sense as follows: «disjunction posed as a synthesis exchanges its theological principle for a diabolic principle,» ensuring that «instead of certain number of predicates being excluded from a thing in virtue of the identity of its concept, each «thing» opens itself up to the infinity of predicates through which it passes, as it loses its center, that is, its identity as concept or as self» (LS 176 and 174).

Although every action of our body is ours in one sense, there are certain actions which we say are «peculiarly ours in a way that the others are not.

The act of the magisterium is not the same as the act of the Church, but the act of the magisterium is a certain species of the acts which are performed by the individual members of the Church and constitute the action of the Church in a true sense.

Valid a priori arguments, indeed, may be held only to «impoverish» experience in the sense that they show the intrinsic unsatisfactoriness of certain ways of understanding reality and bring to light the structures involved in any understanding of it which presupposes and is consistent with the principle of rationality.

If I am morally required or permitted to act in a certain manner, and if that action has effects on you, then the moral validity of the prescription on which I act means that your acceptance of those effects is required by reason — and, in that sense, the prescription implies a common decision.

The «ontological principle» is not only that each of these kinds «is» in a distinctively different sense, but that there is a certain primacy in the sense in which ousia «is» or an actual entity «is.»

What we see in the Syrian tradition is a Christianity which in its understanding of human nature was eager to preserve the freedom of the human being and a certain degree of self - reliance, thereby laying strong emphasis on ethical power and the sense of responsibility.

Even the most highly organized churches which insist on the importance of «legitimate» orders recognize with the Church of England that» «there always remains the power of God to give to the Church prophets, evangelists and teachers apart from the succession,» and even the most spiritualistic groups will elect certain men to interpret the sense of meetings in which anyone moved by the spirit is allowed to speak.

And yet there is a certain sense in which God's not being fully present is what opens up the future to us.

But on the other hand, when in talking about sin one talks only of such sins, it is so easily forgotten that in a way it may be all right, humanly speaking, with respect to all such things up to a certain point, and yet the whole life may be sin, the well - known kind of sin: glittering vices, willfulness, which either spiritlessly or impudently continues to be or wills to be unaware in what an infinitely deeper sense a human self is morally under obligation to God with respect to every most secret wish and thought, with respect to quickness in comprehending and readiness to follow every hint of God as to what His will is for this self.

It is enough to provoke both laughter and tears — not only all these protestations about having understood and comprehended the highest thought, but also the virtuosity with which many know how to present it in abstracto, and in a certain sense quite correctly — it is enough to provoke both laughter and tears when one sees then that all this knowing and understanding exercises no influence upon the lives of these men, that their lives do not in the remotest way express what they have understood, but rather the contrary.

This... improved condition, which true enough has come about with the years, he now in despair regards as a good, he readily assures himself (and in a certain satirical sense there is nothing more sure) that it now never could occur to him to despair — no, he has assured himself against this, yet he is in despair, spiritually in despair.

Modern empiricism, on the other hand, which locates the possibilities of science in the brain (as if the brain and its patterns of order were not also in part a construction of the scientist's mind), precisely reverses this: the outside world known by the senses is alone the seat of what is — if anything is — universal, objective, real and certain.

As the Christian comes to abandon his belief in the empty tomb and «bodily resurrection», even though he once regarded it as a sure and certain proof of the truth of Christianity, he may experience an exhilarating sense of freedom not unlike that felt by Paul when for the sake of Christ he abandoned the former things in which he trusted.

But the Christian scientist as such in his own sphere is bound as a matter of principle and method by the Church's magisterium as the higher and more comprehensive authority, in the sense that even as a scientist he may not affirm as established with certainty by his science something which would involve a definite contradiction of a doctrine taught officially by the Church as certain (Denzinger 1656, 1674 ff., 1681, 2085).

To think of Christ as the center, model and norm of humanity made a certain sense in the Ptolemaic universe, which had the Earth as its center.

You may even have some «crazy - sounding» laws which would make absolutely no sense to any other family in history, but which make sense to you and your family because of certain situations that arose.

In this deeper sense, «to be» is the primitive and fundamental act by virtue of which a certain being actually is, or exists -LRB-...) «to be» is the very act whereby an essence is.»

Inevitably, as a natural consequence, this awakening must enhance in us, from all sides, a generalized sense of the organic, through which the entire complex of inter-human and inter-cosmic relations will become charged with an immediacy, an intimacy and a realism such as has long been dreamed of and apprehended by certain spirits particularly endowed with the «sense of the universal», but which has never yet been collectively applied.

The revelation in Christ, in any sense in which either our experience or really primitive Christian doctrine confirms it, is not most truly represented by the statement that Jesus Christ was God, as certain types of later Christian orthodoxy have tried to say it, nor yet by the modern liberal view that Jesus was a picture of God, showing us «what God is like.»

Like the analogous problems of protecting the air and water, this approach would require both a certain sense of the long run and a certain willingness to sacrifice, neither of which is easy to marshal in modern society.

Certain direct evidence of this sense of context is given in those academic statements of purpose to which reference has been made.

It involves, not belief in the sense of personal opinions, but rather a set of actions (saying certain things, going to services, doing good works, etc.) that can be done in the absence of belief — indeed the nature of a wager makes it such that you fully admit you don't know, which is actually an agnostic atti.tude toward the idea of God's existence.

Personal religion, then, is not in any ultimate sense personal, but is the product of a certain kind of society, which, like all other kinds of society, imposes itself on individuals.

First, he distinguishes from classical empiricism a revisionary description of experience according to which sense perception is neither the only nor even the primary mode of experience, but is rather derived from a still more elemental awareness both of ourselves and of the world around us» (PP 78).6 On Ogden's analysis, both the classical and this first type of revisionary empiricism «assume that the sole realities present in our experience, and therefore the only objects of our certain knowledge, are ourselves and the other creatures that constitute the world» (PP 79) 7 With these «two more conventional types of empiricism» he contrasts a «comprehensive» type of revisionary empiricism distinguished from them by its consideration of the possibility (and then also by its claim) that the internal awareness it asserts together with the former revisionary type is «the awareness not merely of ourselves, and of our fellow creatures, but also of the infinite whole in which we are all included as somehow one» (PP 87, 80, 85).

An Emergent definition of relevance, modulated by resistance, might run something like this; relevance means listening before speaking; relevance means interpreting the culture to itself by noting the ways in which certain cultural productions gesture toward a transcendent grace and beauty; relevance means being ready to give an account for the hope that we have and being in places where someone might actually ask; relevance means believing that we might learn something from those who are most unlike us; relevance means not so much translating the churches language to the culture as translating the culture's language back to the church; relevance means making theological sense of the depth that people discover in the oddest places of ordinary living and then using that experience to draw them to the source of that depth (Augustine seems to imply such a move in his reflections on beauty and transience in his Confessions).

Such notions have little or nothing to do with love; they are a matter of human justice which may be a mode of love's expression in certain situations but they are also very misleading because love is ultimately not concerned with «justice» in the vulgar sense — it is above justice, whose interest is either retributive or distributive, for the interest of love is with persons, persons in society with their fellows, and the fulfillment of selves in the giving - and - receiving which is mutuality or union.

So it is therefore appropriate, I believe, to inquire into the particular revelatory function attached to certain modalities of scripture which I will place under the title Poetics, in a sense I will explain in a moment.

Some individuals find it necessary to modify or discard the ancient confessions of belief, while the Church as a whole continues to be able to assert them in their original form and in the sense in which they were first drawn up; or, the majority may gradually abandon them while certain individuals continue to find them useful and to cherish them.

Referring to the relatively stable, common or garden «sense - data» which certain forms of minding produce (in their encounters with «nature - in - the - raw»), Whitehead observes that «We enjoy the symbol, but we also penetrate to the meaning.

And when reason, which works with equal truth, whether she be in the circle of the diverse or of the same — in voiceless silence holding her onward course in the sphere of the self - moved — when reason, I say, is hovering around the sensible world and when the circle of the diverse also moving tnily imparts the intimations of sense to the whole soul, then arise opinions and beliefs sure and certain.

The case has been made that childhood was invented — which it was, at least in the sense that certain societies began to feel that young children should be excluded from the workforce, and women with them, to some extent at least.

The society which dominates the individual is in a certain sense more powerful than ever, yet at the same time it permits domains of decision, and of private life without restriction, which formerly were not available to men.

He next moves on to a consideration of the method he proposes for his non-religious theology, and it turns out to be a certain species of linguistic analysis, but the theological context within which van Buren puts his method to work is, after all, that created by Bultmann and his demythologizing project, and van Buren very clearly sees the sense in which Bultmann, taken seriously, means the end of the rhetoric of neo-orthodoxy and the so - called biblical theology.

There are a few points in the book in which it would appear that the authors depart from their own sense of what is licit and illicit out of deferrence to certain academic Catholic bioethicists who persist in arguing for the permissibility of so - called «borderline» assisted reproductive techniques such as Gamete Intra Fallopian Transfer (GIFT) and Artificial Insemination by Husband (AIH) or insist that the Church may still allow for so - called embryo adoption.

Beyond this immediate sense of self - knowledge, I may also know myself in terms of an «assessment of long term propensities and capacities,» of «certain ways in which some of the incidents» of my life are «ordered» (CM 174, 167).

This is what Merleau - Ponty expresses in terms of the anticipative spontaneity of consciousness because, as Ryle indicates, when I know myself in this sense I expect and am prepared for certain events, steps of projects in which I am engaged, and so on (CM 176).

In view of these tendencies to go back to the «sources» to justify certain contemporary positions, it may be useful to examine what the early thinking on «development» was, noting, of course, that the term «development» in the sense in which it is currently used is of relatively recent origiIn view of these tendencies to go back to the «sources» to justify certain contemporary positions, it may be useful to examine what the early thinking on «development» was, noting, of course, that the term «development» in the sense in which it is currently used is of relatively recent origiin the sense in which it is currently used is of relatively recent origiin which it is currently used is of relatively recent origin.

Although there is a certain sense in which «history repeats itself,» events in the historical arena are never recurrent with the same regularity and predictability as are natural occurrences.

While therefore the forms of love are in one sense innumerable there are certain archetypal forms which love takes in history which can be distinguished and analysed.

You will then be convinced, I trust, that these states of consciousness of «union» form a perfectly definite class of experiences, of which the soul may occasionally partake, and which certain persons may live by in a deeper sense than they live by anything else with which they have acquaintance.

I think only barca real or Bayern can tempt those players away from leicester, they would give at least a year to the club, but season after that they will move onto other club depending on their form next season.As for arsenal transfer i wouldn't want to listen to rumours as most of the times these rumours are just utter garbage.i want a certain rumour about Wolfsburg signing giroud to be true.Anyways if our idiotic manager has some sense left in him after an embarrassing season he should get a premium striker which the club needed for past 4 years.He need to put his ego aside and his old philosophy of waiting for players to develop.We need already established players in every department of our team.Penny pinching has cost us just pay the damn money get the players.I get the feeling next season is going to be harder and we have less chance of winning cause man city have had 2 seasons without premier league and guardiola is gonna bring more quality and hunger to that team.