Sentences with phrase «with ultimate reality»

The fact that mystery bears the character of futurity, however, does not make prophetic religions less mystical than any others, if by mysticism we mean a longing for and experience of union with ultimate reality.

Religion is utmost an attempt to explain and come to grips with ultimate reality.

There is nothing more painful than the helpless attempt at the interpretation of religious documents or monuments by one who does not know what «awe» is or to whom these testimonies to man's search for communion with ultimate reality are just the dead records of the experience of «sick - minded» or backward people.

If the fundamental human religious motivation is the desire to be in harmony with ultimate reality, with whatever is deemed divine, and if being in harmony with the divine means to imitate it, the divine that is imitated is a Cosmic Macho Male.

These have been formulated in different ways, but a typical list would cite life (including health, safety, and procreation); knowledge (including appreciation of beauty); holiness or religion (in the sense of harmony with ultimate reality); self - integration, justice, friendship (including marriage); and the kind of exercise of skill in work or play that enriches human life.

Not exact matches

«Food has been insulated from the e-commerce revolution over the last 20 years, but the reality is consumers are going online, they are expecting mobile, and they want the ultimate convenience,» said Michael Wystrach, co-founder and CEO of meal delivery service Freshly, in an interview with Fortune.

It has something to do with acknowledging that, in its very essence, all reasoning involves a venture of trust in an original orientation of truth to the mind and of the mind to truth, and in the ultimate unity of the two; and that, therefore, any attempt to argue from rational premises to rational conclusions that resolutely refuses to invoke what is and has always been revealed — in the mind's most primordial encounter with reality — is not really a process of reasoning at all, but a journey toward absurdity.

New Deal jurists pointed to the court's willingness to accommodate constitutionally dubious moral reforms to demonstrate the ultimate subjectivity of judicial decisions and the need for constitutional interpretation to evolve along with social and economic realities.

In contrasting his notion of creativity with Spinoza's conception of the absolute, he wrote: «In such monistic schemes, the ultimate is illegitimately allowed a final, «eminent» reality, beyond that ascribed to any of its accidents.

The ultimate reality that I live with is that if my abuser had been Nathaniel Morales instead of Larry Nassar, if my enabler had been [an SGM pastor] instead of [MSU gymnastics coach] Kathie Klages, if the organization I was speaking out against was Sovereign Grace under the leadership of [Mahaney] instead of MSU under the leadership of Lou Anna Simon, I would not only not have evangelical support, I would be actively vilified and lied about by every single evangelical leader out there.

When your presence, Lord, has flooded me with its light I hoped that within it I might find ultimate reality at its most tangible.

Reality speaks to each person with the language he or she gives it We are not in a position to make ultimate or unconditioned statements.

Fundamentally, the purer forms of mysticism effect an interior dissolution of that experience which has accrued to man in the course of his history, abolishing thereby both man's autonomous selfhood and his attachment to all exterior reality, and leading simultaneously to a total identification with and immediate participation in an all - encompassing ultimate Rreality, and leading simultaneously to a total identification with and immediate participation in an all - encompassing ultimate RealityReality.

Here in the core of the I is a center from which choice springs, from which responsibility for one's acts springs, from which the ultimate sense of uneasiness and weariness with anything that is short of the highest of all in reality ultimately issues, from which remorse and repentance arises.

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.

In fact it could with justice be said that the principles are all the more important as ultimate orientation and guides, the more complicated, obscure and inaccessible to total conscious analysis the reality becomes which man himself creates and in which he must morally subsist.

For Heidegger, Being is the ultimate reality, though not itself a thing or substance which can be grasped with certainty by the mind or relied upon as a metaphysical ground.

Although the proper attribution of necessary existence to God does not show that God exists (unless we are prepared to allow that reality must have some significant correspondence to what is presupposed in our attempt to find ultimate meaning in reality — an assumption which, as I have suggested, may not be easy to justify but is probably impossible to avoid in such metaphysical thought), it does show that God is either the ground of and compatible with all that is and all that is actually possible or is totally alien to all reality.

The concept of logos is accepted today as having affinity primarily with the world of the sciences, all of which, it is believed, give us a handle on ultimate reality and the meaning of human existence.

If there is no god and no ultimate reality, we have nothing by which to approach objectivity but a mish - mash of opinions and perspectives that can never hope to know anything with any certainty.

Thus, Hartshorne opposes the classical Western conception of the atomic individual as ultimate with a social conception of the self, and indeed, with a social conception of all reality.

Historically and conceptually these two ethics were distinct: they applied to people in two distinct walks of life; one had to do with ultimates, the other with historical realities.

In these quite different ways, something is being said about a refreshment or enablement which is provided for human existence; and something is also being said, even in a fashion which sometimes seems curiously negative (as in Indian religious thought and observance), about a relationship with a more ultimate and all - inclusive reality that establishes a kind of companionship between our own little life and the greater circumambient divine being.

Instead of believing with Hartshorne that man's convictions about the ultimate character of reality can and should be determined by allegedly neutral logical principles, the understanding here being argued is that man's thinking about God is and should be governed by a vision emerging in the context of faith, a vision that is itself decisively conditioned by its rootage in history and in the prereflective levels of consciousness.

The categories of existence in Process and Reality, eight in number, are the classifications of the primary entities which function in accordance with the category of the ultimate.

Concerned with the nature of the world ground, it is also interested in how man must relate himself to this ultimate reality in order to achieve what, in Christianity, is called salvation.

5 This is a remarkable anticipation of Whitehead's view in Process and Reality that God's primordial ordering of the world's possibilities (the eternal objects) is the ultimate source of novelty in an emergent universe, except that Thornton understands these possibilities to be everlasting rather than timeless.6 This reification of what for Whitehead is purely possible, needing concrete embodiment in the actual world, leads Thornton to conceive of the eternal order as absolutely actual in its unchangeableness, identical with God.

For Israel, God was the ultimate reality, he was all power (though that is very different from the concept of omnipotence of later centuries), and he was good — not a being concerned with selfish interests, but his character was grace and love.

It appears also as a nationalism in which man is taught to live and die for his own race or country as the ultimate worthful reality, and which requires the promotion of national power and glory at the expense of other nations as well as of the individuals with their own direct relation to the eternal.

First, there is the suspicion of speculative metaphysics with its terminology charting ideal or ultimate reality.

Mysticism, as we are using the term here, perceives more explicitly than sacramentalism the presence of an ultimate unity of mystery beyond finite realities and seeks to enter into this unity immediately and intensely, at times with little apparent need for sacramental mediation.

Whitehead at one place seems to reject the term «stuff» as descriptive of the ultimate reality embodied in all actual entities, saying (with reference to the «neutral stuff» of certain realistic philosophers): «An actual entity is a process, and is not describable in terms of the morphology of a «stuff»» (PR 41).

One idea often associated with this tradition is that objective, impersonal knowledge of the ultimate nature of reality is a will - o» - the - wisp.

But whether the «nature of things» be grounded in God, or whether God be the primordial exemplification of «the nature of things» with respect to an independent, abstract «category of the ultimate,» it is the case that both the biblical record and process - relational thought recognize a pervasive movement toward greater richness of experience as a generic feature of reality.

All the present attempts to identify ultimate reality with theological and metaphysical systems and with cosmologies like that of Whitehead and his followers will fade away....

To the Christian, for whom the whole process of hominization is merely a paving of the way for the ultimate Parousia, it is above all Christ who invests Himself with the whole reality of the Universe, but at the same time it is the Universe which is illumined with all the warmth and immortality of Christ.

If one thinks ultimate reality is located no higher than human personality, what one does with one's life is one's own affair.

In this respect, the existence of the world, unlike that of the self, is strictly ultimate; and the concept of «the world,» understood as referring to the necessarily nonempty class of realities other than God, all of whose members exist or occur merely contingently, is strictly correlative with the concept of «God.»

First, there is a dimension or realm of reality beyond (and beneath) the visible world of our ordinary experience, a dimension charged with power, whose ultimate quality is compassion.

It is true that in accordance with the Aristotelian position the individuals are the primary substances and as such they are the ultimate unities constituting reality.

Instead of thinking out the full metaphysical implications of the basic understanding to which they have come in reflecting on the meaning of faith and justice for our self - understanding and praxis, they have either settled for talking merely about the meaning of ultimate reality for us or else taken over traditional metaphysical ways of talking about the structure of ultimate reality in itself that are doubtfully consistent with their own basic understanding.

Many moderns have argued that this is what history reveals ultimate reality to be — sometimes benign and rich with the bounty of life, and other times cruel and unjust in its utter arbitrariness, Since life in this world is contradictory and brutally unfair, so too, such thinking concludes, must be the only God who is realistically conceivable.

In accord with its concern for ends rather than means alone such a revolutionary culture would have affirm commitment to the quest for ultimate reality But it would not imagine that any one set of religious or philosophical symbols or beliefs can adequately express that reality.

«39 The present writer has found great inspiration, much truth, wisdom, and beauty, fervent witness to the numinous character of ultimate reality in the great Hindu writings through the ages, and hopes to learn still more from them; but he can not agree with Radhakrishnan's conclusion that «Jesus» own testimony, philosophical truth and religious experience alike demand that He should be brought in line with the other great saints of God, who has not left himself without a witness in any clime or age.

Just as he does with becoming, so Hartshorne affirms the ultimate reality of the temporal process.

This picture invites us to connect with the depths of reality, to mesh with the ultimate.

So when it comes to seeking the ultimate Mind, the first and final cause of everything, we can not expect simply tofit the answer inside our heads and grasp ultimate Reality with natural human reasoning, let alone within purely material categories of understanding.

Religious symbolism pointing to some ultimate context of cosmic significance, to a ground of meaning and love, to a comprehensive preservative care, is at least not incompatible with what we now know about the logic of emergence and he nature of physical reality.

Developments in philosophy, psychology and other social sciences have conspired to make even the religious at times doubtful about the capacity of symbols to put them in touch with the mystery of ultimate reality.

In process ontology, creativity is ultimate reality not in the sense of something more ultimate behind, above, or beyond reality, but in the sense of something ultimately descriptive of all reality, coinciding with what Charles Birch and John Cobb have called «the Life Process.»