Sentences with phrase «which order you structure»

Paying close attention to classification, typology and chronology, the exhibition examines moments in which these ordering structures are ruptured, allowing flaws and discrepancies to shine through.

Not exact matches

Structure: The buyer set up a limited liability company in order to purchase the paper, which means that there are far fewer reporting requirements than if the buyer had set up a C corporation or purchased the newspaper via an existing C corporation.

«This report discusses how tax structures can best be designed to support GDP per capita growth.The analysis suggests a tax and economic growth ranking order according to which corporate taxes are the most harmful type of tax for economic growth, followed by personal income taxes and then consumption taxes, with recurrent taxes on immovable residential property being the least harmful tax.

And it can be solved by increasing the security and trustworthiness of crypto spaces by the implementing the following methods: making the structures transparent, in order for merchants and partners to see the internal structures of a platform, which combines all of them and relate it to each other and to the science community.

Are market structures still in good working order after years in which volatility was suppressed?»

Now, they're rounded up for the ultimate listicle on how entrepreneurs can distinguish between the structures in order to determine which legal entity is the best fit for their business.

From the selection of memory as a paradigm of experience, and from the generalization of the paradigmatic intuition of the past, temporal ordering and structure are built into the very conceptual bone and muscle of the theory of experience which Hartshorne constructs and proposes.

Hence, even in this highly complex case, it is the collective agency of the entire structured society or overall field of activity which is at work to support a «thread of personal order» among the living occasions.

Subordinate nexus, on the other hand, are groups of occasions whose character is derived exclusively from the role which they play in the structured society; hence, when and if that «level of social order» dissolves, they, too, go out of existence.

Whereas Leclerc argued that the ultimate constituents of material reality are mini-substances which act on each other reciprocally and by their interaction co-constitute the new reality of a compound substance (NPE, 309 - 10), Ford argues that such natural compounds are instead to be understood as «single strands of personally ordered actual occasions, potentially divisible into structured societies but not actually so divided» (109).

Commenting on Whitehead's doctrine of structured societies at the cellular level, John Cobb remarks: «Whitehead at that point was forced to explain the order in the cell in terms of its molecular structure, to which spontaneity was denied, and to explain the life of the cell in terms of the events in its empty space, which he depicted as radically unordered.

Admittedly Dawson sometimes yearns for the yesteryear of the medieval world, but what he is most keen to defend is the organic connection among the various orders of society, which is grounded in the fundamentally relational structure to creation.

The structure of a physical prehension bears this out: it is a present, subjective appropriation of a determinately unified actuality, which must be past in order to be fully determinate.

He (recognized that «the primordial order as defended by Whitehead is necessary if every structure that might ever become relevant is to have some kind of reality prior to that creation of a world to which it would be relevant» (SHO 189).

Karl Barth radically rejected all these distinctions, positing instead a theology of the one Word of God from which all structures, orders, commandments, and ethical norms for Christian living in the world must be derived.

Rather, it is a variation of these along with the demonry of personality itself, of man's moral and rational capacities in tension with the sensitivities of spirit as a higher dimension of freedom and goodness which grasp him as a novelty of grace within his human structure, judging him, yet summoning him to that which is beyond his own human order of good.

Here order appears as a state of affairs in which the supportive structured society is adapted to prevailing circumstances such that the dominant ideal of its personal strand of mental occasions is least frustrated by the actual world of its environment.

Some Catholic statements, like the 1968 papal encyclical Humanae Vitae, condemn the practice on grounds of the created order, which is thought to be structured in such a way that all sexual expression must be open to procreation.

Deconstruction attempts to dismantle such structures in order to show their artificiality and the inevitable ways in which any such structure of thought implicitly «decenters» its central term and undermines itself through internal inconsistency and contradiction.

Would it be possible to use Whitehead's notion of society (or, better, of a structured society) to describe the Trinity as a community of coequal persons who are themselves in process, hence who are subordinate personally ordered societies within the «democratic» structured society which is the community as such?

It is pervaded by the sense of the order of the creation, with a definite physical, living, and moral structure which set the conditions of man's life.

In order to grasp more vividly the way in which the fallacy of mistaking abstractions for concrete realities has inclined thought in this direction, observe the following «rough» breakdown of nature's hierarchical structure: 16 i.e.

The membership of the complex structured society which is the electron is not, properly speaking, any of the subordinate societies or nexus of the electron, such as the personally ordered society, the enduring object, which constitutes the «life» of the electron, but, rather, the individual actual occasions of which these subordinate entities are composed.

Furthermore, by its novelty miracle impels a recognition of order, not in the sense of a regular occurrence, but as a given structure or condition which is this rather than that.

At this point Cobb might be tempted to make one last ditch stand, arguing that I have begged the question by merely assuming that a structured society can not be an enduring object, whereas what he is saying, when he says that one regional standpoint can include another, is that one enduring entity, one nonspatial, serially ordered society, can still be a structured society in that its temporally successive occasions can include the regional standpoints of the «narrower» actual entities which make up its subordinate societies and / or nexus.

He is, rather, a very complex structured society which sustains, among many other societies, a regnant, personally ordered, subordinate society (an enduring object) which Whitehead refers to as «the soul of which Plato spoke» (Adventures of Ideas 267 — see also pp. 263 - 264 for a clear statement of the distinction between «the ordinary meaning of the term «man,» which includes the total bodily man, and the narrow sense of «man,» where «man» is considered a person in Whitehead's technical sense, i.e., as the regnant, personally ordered society which he identifies as his equivalent of Descartes» thinking substance and Plato's soul).

Any society in history will need structures which balance enhancement of freedom and self - determination with checks on it by long - established legal and moral traditions of keeping power in the service of order and mutual responsibility, as well as creation of new structures of public morality.

For the practical realization of a world order based on such objectives it is necessary that there be a change in the values by which human beings are inspired and motivated and structures by which they are governed.

The two processes are inevitably linked in their structure, the second requiring the first as the matter upon which it descends in order to super-animate mt.. This view entirely respects the progressive effective concentration of human thought in an increasingly acute consciousness of its unitary destiny.

I subscribe to a «thick» view of natural law, which aspires to understand both the inbuilt purposes and meanings of the created order and the deep structure of the created moral intellect.

Furthermore, if the evidence from some branches of Orthodox Judaism and of Black Islam in America is taken into account, it may be that the simple clarities of fundamentalism give persecuted people whose lives are in disarray the clean - edged structures by which discipline and order can be imposed on chaos from within.

Out of these conflicts the more adequate order of freedom and equality must certainly emerge, for it represents the embodiment of the real structure of historical forces which possess ultimately irresistible power.

It is the creative work of God which achieves in personality a unique organization of impersonal structures which becomes a new center of power and direction reacting upon the impersonal order.

Brunner is right that there is a certain impersonality about a system of justice, a definiteness and a structured quality which is not dependent on attitudes of personal like or dislike.3 Yet justice within a family requires adaptation to individual need, and justice within an economic order requires some variation in income according to contribution as well as need.

Here Niebuhr, Brunner, and Barth share the same general position, though with some differences in emphasis.13 They all agree that the social orders which form the structure of human history, such as the family, the state, the economic order, betray an essential separation of man from God.

If each person were simply an individual unattached to any structure of social life, entirely independent of the orders, laws, and institutions which surround him, there would be no answer to those who say that to love is purely an individual and personal matter.8

It is this structure, which often underlies our «goodness» and our «order,» which over time becomes more violent and destructive than «quick - flash mobbing,» terrible though that is.

Its structure is the human order which exhibits God's righteous purpose.

But we have also seen that this is done at the cost of losing direct effectiveness in the guidance, restraint, and judgment of the structures of power which shape the social order.

They try to order chaos not in the way an artist or scientist does, through a defining vision that creates structure and discipline, but by closing off and isolating themselves from that which does not fit.

The world is a processive order; it is also a social one, in which everything in it affects everything else, from the lowest structures and forces up to man himself — and, says process thought, to God too.

Furthermore, the centrality of order is borne out by the fact that there is no type of experience which does not come as a structured experience.

As Gerhard von Rad has established in his great work, The Theology of the Old Testament, and principally in volume one, «The Theology of Traditions,» Israel essentially confessed God through the ordering of its sagas, traditions, and stories around a few kernel events from which meaning spread out through the whole structure.4 Von Rad believes he has discovered the most ancient kernel of the Hebraic Credo in a text such as Deut.

Whitehead at that point was forced to explain the order in the cell in terms of its molecular structure, to which spontaneity was denied, and to explain the life of the cell in terms of the events in its empty space, which he depicted as radically unordered.

Only certain kinds of human activities, relationships, and patterns of organization are possible, and the moral order is an expression of these various structures together with principles upon which certain preferences may be established among them.

Second, this gathers up all of creation into a natural, organic social structure which evolves towards order and fulfillment.

But the structures of MacArthur's consciousness — which was built over a long period of his life with guns and swords — were full of ruling ideologies, which wrongfully justified using the oppressed people as scapegoats for what he supposed to be justice, peace, and order.

In addition, Whitehead understood that while novelty is a necessary element in our liberation from oppressive structures in the past, the wrong novelty can also destroy those hard - won patterns of order on which depend our life, liberation, and creativity (in the everyday meaning of that word).

«6 Christian concern for justice and for human relationships takes one even further from «rugged individualism,» toward provision of structures of order within which freedom can be creative.

In order to get the two senses of durations - the raw one given in sense - awareness, which has reiterative patterns and so on, and the events which are introduced as factors — he gives them the same name and then in his «duro» he loses the reiterating structures given in sense - awareness.