Sentences with phrase «whole object of»

Treating the latter nonetheless as something which the claimant need not know for time to start to run under LA 1980, s 14A — in cases where the claim is that legal advice is wrong — is to defeat the whole object of its enactment viz to prevent claims becoming statute - barred before the claimant knew the facts «necessary to make the act something of which [she] would prima facie seem entitled to complain» (see Lord Justice Hoffmann in Hallam - Eames v Merrett Syndicates Ltd [2001] Lloyd's Rep PN 178, [1996] 7 Med LR 122.)

Even if the invention is the whole object of the employment, an agreement that is grossly unfair may be overturned.

This can get very frustrating and can cause you to get spotted by enemies as you are coming in and out of cover and it defeats the whole object of having a stealthy option if you choose to play that way.

Not only is this a terrible idea but it also defeats the whole object of earning the points in the first place — points are meant to save you money not make things financially harder.

«It demystifies grades, and most importantly, helps students see that the whole object of schoolwork is attainment and refinement of problem - solving and life skills.»

The whole object of 310 Nutrition is toward proffer these products to clienteles, though to moreover support them in extra ways, so they are receiving the whole weight loss ability.

Remember to try not to misinterpret what I'm saying based on applying it in a limited scope — I'm not saying that each object must exist for all time, so I'm not saying that we must assume the universe existed for all time any more than a particular apple tree must have existed for all time — I'm talking about the dynamic of the greatest / whole object of existence whatever that may happen to be.

«The whole object of travel is not to set foot on foreign land; it is at last to set foot on one's own country as a foreign land.»

After all, «The whole object of travel is not to set foot on foreign land; it is at last to set foot on one's own country as a foreign land.»

If that result be such as is inconsistent with all reasonable presumptions growing out of case; if it be repugnant to the principles of equal justice; if it will defeat the whole objects of the grant; it will not, I trust, be insisted on, that this court is bound to adopt it.

Not exact matches

Fallacy of Hasty Generalization: is the fallacy of examining just one or very few examples or studying a single case, and generalizing that to be representative of the whole class of objects or phenomena.

In Obsolete Objects in the Literary Imagination, he devises an elaborate framework to categorize passages from the whole sweep of Western literature: poems, novels, short stories, plays, essays, memoirs, and letters - whether in Latin, Greek, Italian, French, Spanish, English, German, or Russian.

And yet, there are things that one can imagine happening to an apple (or a bone, or even a whole planet) that would efface it so completely, that no particles, atoms, bits of matter, or parcels of energy would remain that could meaningfully be asserted to have been the very ones that were once part of the original object.

In succeeding endeavors, however, he proposed that they are, and that they also are constituted as a pattern (SMW 174) in the manner of a non-uniform object, a non-uniform object being one which requires an extended locus to show its complete nature, that is, it can not be found in any situation less than the whole situation (SMW 183).

Of course, Shaull will object vehemently to this summing up of his position and will protest that he never wrote anything of the sort; but in fact these propositions underlie his whole proposaOf course, Shaull will object vehemently to this summing up of his position and will protest that he never wrote anything of the sort; but in fact these propositions underlie his whole proposaof his position and will protest that he never wrote anything of the sort; but in fact these propositions underlie his whole proposaof the sort; but in fact these propositions underlie his whole proposal.

(Ezra 9:6 - 15; Nehemiah 9:6 - 37) Only occasionally does mankind as a whole appear as the object of intercession.

He uses «whole» to refer to the life history of an enduring object or person (Adventures 190).

This comparison of an actual entity to the structure of a linguistic proposition can be misleading, however, since the concrete wholeness of a process is the creating subject (which is closer to the simple predicate linguistically) and the subject / whole's parts are objects (the subjects linguistically).

So when Whitehead says it «lies in the nature of things that the many enter into complex unity» (Process 21), he should be referring first of all to (1) transition — the way the incipient whole overlaps the many of the preceding world so they «become» objects or parts of its process.

For wishes concern particular objects, and a great number of objects, but the, wish applies essentially to the whole life.

But he is also referring to (2a) concrescence — the «production of novel togetherness» (Process 21), the way the many objects (pseudo-parts) initiating a process grow together into a whole that only exists at the end of the process.

Even though Whitehead says «the novelty received from the aggregate diversities of bodily expressions... requires decision» to reduce it to a coherent expression (Modes 36), still the diversities once received are determinate object / parts logically required to remain as they are in order to retain the self - identity of the process / whole.

Perhaps little can be said, but this transition which originates a new process / whole must be carefully distinguished from the creative process which originates a new object / part, a one of many that is objectified in others.

But the logic of change requires actual entities be wholes that create object / parts for other wholes.

It necessarily includes others as aspects of itself, but the essence of a self, a whole, is the drive to make something new and pass it on as a determinate condition for others, not merely to make an object determinate in the actual spatio - temporal nexus already (eternally) specified conceptually.

That is to say, in each part of the hologram information concerning the whole object has been registered.

(You can see this from the way in which the light waves from the whole object come into each part of the hologram.)

In this way the whole realm of eternal objects and relations is determinate.

Furthermore, every judgment of worth is necessarily tentative, for no insight or system of knowledge contains the whole truth about anything, and no finite act or object embodies perfection.

Thus, what the analysis of experience brings to light is the subject - object relation, and on this foundation the whole Whiteheadian structure is built.

Even though the parts of such a whole are not independent of one another and are ultimately integrated into the one complex prehension which is the satisfaction, they function, nevertheless, as quasi-individuals to the extent that each component derives its individual character in part from the object to which it initially conforms and retains it throughout the whole process.

We should emphasize the unity of God and see the «natures» as abstractions, descriptions from particular viewpoints of how God as a whole functions in relation to the world and to the eternal objects.

Instead, they should be treated as adjectives describing the character of how God as a whole functions in relation to the world and to the eternal objects.

It is only when he comes to account for what he finds in experience that the percipient becomes full activity, the active world becomes the world of inert data, and the whole is thus reduced to the fundamental structure of experience: a complex of subject and object.

If the basic purpose of the study of man is defined by the image of man as the creature who becomes what only he can become through confronting reality with his whole being, then the specific branches of that study must also include an understanding of man in this way, and this means not only as an object, but also, to begin with, as a Thou.

The I - Thou relation changes nothing in the primary state of things, but the thickening of distance into I - It changes the whole situation of the other being, making it into one's object.

Our experience does not usually discriminate a single actual entity as its object, but rather a whole nexus of them united by their prehensions.

An eternal object is supposed to bestow or withhold a specific, precise form of definiteness, but how can this be if every eternal object drags along with it, so to speak, the whole choir of eternal objects in virtue of the fact that its relationships to other eternal objects are internal relations?

Iconic symbols, he writes, «are nonobjective symbols that express the feelings, values, and hopes of subjects, or that organize and regulate the flow of interaction between subjects and objects or even point to the context or ground of that whole.

I long for a society in which modernity would have its full place but without implying the denial of elementary principles of human and familial ecology; for a society in which the diversity of ways of being, of living, and of desiring is accepted as fortunate, without allowing this diversity to be diluted in the reduction to the lowest common denominator, which effaces all differentiation; for a society in which, despite the technological deployment of virtual realities and the free play of critical intelligence, the simplest words — father, mother, spouse, parents — retain their meaning, at once symbolic and embodied; for a society in which children are welcomed and find their place, their whole place, without becoming objects that must be possessed at all costs, or pawns in a power struggle.

Such particles existing on smaller and smaller scales seemingly reveal infinitesimal realms of existence and thus serve to redefine what we think of as the building blocks of reality itself and how its constituent objects interact with each other and with the universe as a whole.

The term moderate evolution might therefore be applied to a theory which simply inquires into the biological reality of man in accordance with the formal object of the biological sciences as defined by their methods and which affirms a real genetic connection between that human biological reality and the animal kingdom, but which also in accordance with the fundamental methodological principles of those sciences, can not and does not attempt to assert that it has made a statement adequate to the whole reality of man and to the origin of this whole reality.

Whitehead says, «A society may be more or less corpuscular, according to the relative importance of the defining characteristics of the various enduring objects compared to that of the defining characteristic of the whole corpuscular nexus.»

It voices precisely that sense of difference in which anti-Semitism through its whole long course has found its real origin and provocation and which to this day continues, among the ignorant or bigoted, to make the Jewish people an object of suspicion and persecution.

Although a moderate theory of evolution is not objected to by the teaching Church at the present time, it does not follow that the theological question is thereby settled and that the whole matter henceforward is a purely scientific one.

Now this totality is not given but demanded; it can not be given, not only because the critique of the transcendental illusion accompanies it without fail, but because practical reason, in its dialectic, institutes a new antinomy; what it demands, in fact, is that happiness be added to morality; it thus requires to be added to the object of its aim, that this object may be whole, what it excluded from its principles, that they might be pure.

Objects such as books can be cut in half, and each half will have physically much the kind of unity the book as a whole previously had.

But fundamentally, these past occasions of the regionally included enduring object will be included in the later occasions of the including enduring object just as all past occasions are included — not in any special sense as part to whole.

«I believe that the object of that whole series of inquiries we call theology is always man before God and God before man,» he writes in one of the essays collected here.

«The object of Jesus» command is always the same — to evoke whole - hearted faith, to make us love God and our neighbour with all our heart and soul.