Sentences with phrase «which point in the process»

From there, your personal injury attorney will investigate to determine at which point in the process the food was infected.

Feel free to contact your Farmers claims representative when you need a status update, and let that person know how often, or at which points in the process, you'd like to be updated.

Not exact matches

To further help, RI's tech support solution is a combination of in - house and third - party, but Eisenhardt is careful to point out that even third - party support uses RI's own QA process, rather than something off - the - shelf (which can make for an inconsistent consumer experience).

The research by Mazzocco and Green also discusses evidence that points to two ways in which the human mind processes information:

Make sure every piece of content in which you invest ties directly to a buyer persona, and a specific pain point in that buyer persona's journey in the buying process.

«What I'm trying to drive at, is whether there are any circumstances in which you'd go back to the EU on certain points, for example, if the resolution were amended to say Parliament would like the government to seek an extension of the Article 50 process — is that possible?»

In order to keep the price point low, they sacrifice computational power, which means they can not support the more sophisticated image processing programs.

The key, he says, will be getting our scientific process to the point at which we can detect a disease, develop a test for it, and create a cure in a short amount of time.

Correction: The point at which electricity is applied in the aluminum fabricating process has been clarified.

The EC has a specific lever to press the US on this point — in the form of the Privacy Shield arrangement which simplifies the process of authorizing personal data flows between the EU and the US by allowing companies to self - certify their adherence to a set of privacy principles.

That's not typical in a tender offer process, which generally requires all buyers and sellers to transact at the same pricing point.

If you first grow and then rebalance to more yield returning investments, you will have to realize your gains at some point along the way... I assume ideally you would prefer to do that in a slow and steady process after retirement, but when you deal with growth stocks you might also want to protect your gains by setting stop losses which could then create a huge taxable event on some random Friday morning...

Dediu also pointed to Apple's recent $ 2.3 billion investment in «product tooling, manufacturing process equipment and infrastructure,» believing the cash was used to help bail out Sharp, which had been in financial straits in 2012.

Understandably, with huge sums having been lost (and in some cases gained) in the blink of an eye, pointed questions are being asked about the sell which first triggered the process and whether it was an attempt at market manipulation.

Up until this point, Coinhive has widely been associated with a process known as «cryptojacking,» in which the computer processing power of individuals visiting certain sites is used to mine Monero without their knowledge or permission.

Anatol Lieven, writing recently in the London Review of Books, points to a 1996 policy paper «A Clean Break: A New Strategy for Securing the Realm,» by Perle and Douglas Feith, which advised Netanyahu to abandon the Oslo peace process and return to military repression of the Palestinians.

The question now is whether there is any point of contact on the side of liberation theology for the concerns of process theologians in areas to which liberation theologians have paid less attention.

Now my main point in mentioning this is to indicate the seriousness with which some influential Chinese take process thought or constructive postmodern thought and, accordingly, want to know how it addresses what is for Marxists a central notion.

The anguish of feeling that one is not merely spatially but ontologically imprisoned in the cosmic bubble; the anxious search for an issue to, or more exactly a focal point for, the evolutionary process: these are the price we must pay for the growth of planetary consciousness; these are the dimly - recognized burdens which weigh down the souls of Christian and gentile alike in the world of today.

It is scarcely questionable, however, that this symbol originally pointed to the final consummation of a dynamic process of the transcendent's becoming immanent: of a distant, a majestic, and a sovereign Lord breaking into time and space in such a way as to transfigure and renew all things whatsoever, thereby abolishing the old cosmos of the original creation, and likewise bringing to an end all that law and religion which had thus far been established in history.

Smith reminds readers of the idea of divine accommodation, which suggests that «in the process of divine inspiration, God did not correct every incomplete or mistaken viewpoint of the biblical authors in order to communicate through them with their readers... The point of the inspired scripture was to communicate its central point, not to straighten out every kink and dent in the views of all the people involved in biblical inscripturation and reception along the way.»

The situation as perceived from the point of view of process philosophy is one in which all thinking is done in a concrete, socially determined situation and expresses the interests which have arisen in that situation.

It is, as George Herbert Mead has said, a way of «taking time seriously «17 to the point that no definable space in the mechanistic sense can be designated, or fixed, except as a supposition for purposes which require one to arrest the process, which is to assume that time does not matter or that it does not exist.

Whitehead believes that Plato discovered those general ideas which are relevant to everything that happens: The Ideas, the Physical Elements, The Psyche, The Eros, The Harmony, The Mathematical Relations, The Receptacle.30 In adapting Plato's seven basic notions Whitehead takes «the notion of actuality as in its essence process «31 as his starting poinIn adapting Plato's seven basic notions Whitehead takes «the notion of actuality as in its essence process «31 as his starting poinin its essence process «31 as his starting point.

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.

science is not everything, the problem is when the critical and objective philosophy of science is accepted as absolute in reality.God is beyond logic at this point of our consciousness, The process of gods will manfistation is evolution which accepts all variables in the process, the input could be not what scienctists wants.Thats why faith or religion is part of reality.

Finally, the principle of process is again the reason why Whitehead, in still another place, says: «The point to be noticed is that the actual entity, in a state of process during which it is not fully definite, determines its own ultimate definiteness» (PR 390).

When we contemplate the natural world from the point of view of its creation, it appears to be the deployment of a divine plan in which matter is endowed with a natural dyna mism whose successive deployment and integrations produce an immense variety of systems and processes that make possible the appearance of the human being.

The only significant point of difference between my understanding of the Trinity and theirs is the one which I urged earlier in my critique of their respective theories: namely, that the role of the Spirit within the Trinity as the bond of love between the Father and the Son should not overshadow the fact that God is by nature community or interpersonal process.

3Eslick points out that at the crucial passage in Process and Reality in which Whitehead says Descartes» concept of substance is a true derivative from Aristotle's, Whitehead refers the reader not to Aristotle's Categories but to W. D. Ross's book about Aristotle (SCCW 504).

Gadamer, of how the inspired text, which we question in order to find its meaning and relevance, questions, criticizes, challenges and changes us in the process -» Some who today raise the proper question, whether there are not culturally relative elements in Paul's teaching about role relationships (an the material has to be thought through from this standpoint), seem to proceed improperly in doing so; for in effect they take current secular views about the sexes as fixed points, and work to bring Scripture into line with them - an agenda that at a stroke turns the study of sacred theology into a venture in secular ideology.

The same is true of many media reform efforts: by attempting to get people excited about liberal bias in the news, or nudity or profanity in a particular program, or the ideological bent of a certain series, or whether a network is «Christian,» concerned leaders have diverted the attention of viewers from the most important problem, the basic point, namely, that the whole process - of - television is providing us with a worldview which not only determines what we think, but also how we think and who we are.

There is still one point in which I think (though I am not sure) Process and Reality fails to take up and develop a leading point in Space, Time and Deity.

Process and Reality, An Essay in Cosmology 345 - 346 and 435 imply clearly that (b) is the alternative Whitehead had in mind, for in each passage he presents a situation where a given occasion, X, inherits from another occasion, Y, in its past, which in turn inherits from Z, which is in its past — the point of each passage is to say that X inherits doubly from Z, both immediately and as mediated by Y. Z is not in the immediate past of X, and yet X is exhibited as prehending Z directly.

Conclusion To sum up, the key point at which Kierkegaard's thought advances Girard's is to be found in his description of the relationship between the individual and God the Creator, when the individual is attempting to avoid the process of spiritual growth.

But psychologically this dichotomic process, whereby at each point of choice something like a new spiritual species breaks away, is influenced throughout by a final orientation which qualifies or obscurely dictates each of the earlier choices: «In what direction and in what form are we to look for this new state of being which we expect to be born of our future developmenIn what direction and in what form are we to look for this new state of being which we expect to be born of our future developmenin what form are we to look for this new state of being which we expect to be born of our future development?

The point at which consciousness plays its most autonomous role is in the judgment of the results of such processes.

The term «transfiguration,» or we might say «transformation,» points to the process by which a phenomenon that is a part of ordinary experience comes to assume a controlling interpretative role in man's understanding of himself and his world.

From the point of view of process theology this change is a great gain, but it remains to be seen how fully it can be worked out without deeper alteration in the Kantian philosophy which thus far has shaped his thought.

To set the stage for considering religion from a cosmological point of view, Whitehead writes, «The most general formulation of the religious problem is the question whether the process of the temporal world passes into the formation of other actualities, bound together in an order in which novelty does not mean loss.»

If I may reiterate a point I have made repeatedly, unlike the substantialist view in which reality is composed of discrete, isolated substances that have external relations, in the process understanding everything flows into the inner self - constitution of every momentary experience; reality is thoroughly participatory, characterized by internal relations.

The central problem with «intelligent design» — and one which Fr Stephen Dingley pointed out when he reviewed Behe et al.'s book in the March / April 2001 edition of the Faith magazine — is that it posits, justas happily as would neo-Darwinians, that the evolutionary process is a «random» and unguided one, alongside which they then place «intelligent causes,» as if they were competitors.

They point to her 2 - 1 margin with Latinos over Obama in the 2008 primary and the latest party platform, which calls for a path to citizenship «for law - abiding families who are here,» the end of immigration raids against children and families, due process for «those fleeing violence in Central America,» and to rescind statutory bans on immigrants who modify their status in the country.

The so - called Tridentine rite, of course, far from being «medieval» has roots deep in pre-medieval antiquity (it is in any case a strange view of history in which the Counter-Reformation took place in the middle ages), and is a living manifestation of the Newmanian principle of development, wherebya process of continuous change is inevitable if the essence of the Church's faith is to remain the same: for, as The Catholic Herald pointed out in its admirable leader, the reforms of Pope St Pius V, enshrined in the Missal of 1570, itself containing ancient elements, «were inspired by the Council of Trent.

Perplexity and great regret are aroused by the fact that in the «Letter to the Churches» there is no significant reference - and primarily from the pastoral point of view - to that dimension of the process of salvation without which the very concept of salvation loses its implication.

William Ernest Hocking points out in his Man and the State that the humanizing process requires the search for the principles which men can honour in their mutual relations.12 The «I - Thou relationship» which neglects this function of principles will degenerate into sentimentality or ruthlessness.

After all, I have admitted that a free - will theodicy will be inherently more «defensive» than the process theodicy — that a free - will theodicy will be at points less able than the process theodicy to offer explanations for evil that flow in a natural, intuitive sense from the theistic tenets on which it is built — and isn't it reasonable to assume that the theodicy which is least defensive in this sense should be considered most plausible?

Perhaps sufficient will have been said if I point out that process thought is based upon wide generalizations made from those experiences of fact, and those facts of experience, which demonstrate to us the dynamic, active, on - going «creative advance» of the world; and which, in recognizing and accepting the patent reality of such a world, sees man as part of it sharing in that movement, and a principle of ordering and direction, which may properly be called God, explaining why and how the advance goes on as it does.

Process thinker Francis G. Baur has suggested that the concept of «thresholds» of change beyond which a phenomenon is new in ways that transcend and fulfill its antecedents, but does not cease thereby to be in process towards other previously unimaginable dimensions of being, might mediate at this point between biblical eschatology and process - relational cosmology.6 After all, the eschaton is the completion of God's will for this cosmic epoch, but it is not implied in scripture that there is no life beyond esProcess thinker Francis G. Baur has suggested that the concept of «thresholds» of change beyond which a phenomenon is new in ways that transcend and fulfill its antecedents, but does not cease thereby to be in process towards other previously unimaginable dimensions of being, might mediate at this point between biblical eschatology and process - relational cosmology.6 After all, the eschaton is the completion of God's will for this cosmic epoch, but it is not implied in scripture that there is no life beyond esprocess towards other previously unimaginable dimensions of being, might mediate at this point between biblical eschatology and process - relational cosmology.6 After all, the eschaton is the completion of God's will for this cosmic epoch, but it is not implied in scripture that there is no life beyond esprocess - relational cosmology.6 After all, the eschaton is the completion of God's will for this cosmic epoch, but it is not implied in scripture that there is no life beyond eschaton.

While recognising that in such an analysis, which targets both Christians and Muslims, we do not have the points for any kind of debate but rather are confronted with a diatribe, nevertheless, I believe that in such a forum as the Gurukul Summer Institute, where an honest spirit of inquiry prevails, and where there is a commitment to a rigorous process of theological exploration, we need to address some of the issues raised.