Sentences with phrase «with views of nature»

The restaurant serves food sourced locally and with views of nature.

We have argued this point in detail because with our view of the nature of the synoptic tradition we must necessarily move with great care.

Wolf uses the word «dismal» in connection with the view of nature as an assemblage of mere mechanisms.

Even on the cloudiest days, it is still so beautiful to look outside and see the water and she's found that she doesn't need a lot of decorations with a view of nature out every window.

What's more, it has also been proven that students with a view of nature are considerably more productive and have a greater sense of wellbeing than those without live plants in sight.

Not exact matches

Over the last few years, GoPro's users have captured, uploaded, and viewed a vast library of previously impossible footage containing everything from record - breaking BMX jumps to back - breaking encounters with Mother Nature to the flight of a seagull.

In Canada, 70 % of TV viewers watch shows with a smartphone, tablet or computer in hand — so - called second screens that are changing the nature of TV viewing.

«What that imposes on us is the need to ensure the design of the power plant we put together is consistent with the utilities» view of the power grid, consistent with what's available on the vendor market and (the need to) build them on a scale to change the nature of energy supply, and that it isn't just a physicists pipe dream.»

He has spent so much time with resolute fibbers that it seems to have poisoned his view of human nature.

The group incentive nature of employee stock ownership and profit sharing makes this an effective way to create and reinforce a sense of common purpose, and to encourage higher commitment and productivity.23 It is also the case with ESOPs that the new ownership might not be viewed by the firm in the same way as other added compensation because the ownership is financed through loans to buy new capital as company stock, with Federal tax incentives, and the shares are not paid as normal wages and benefits out of company budget reserved for this purpose.

Protectors by nature, those with fear shaping their financial point of view are looking for security.

(the way someone thinks about the world) Do you no view people of the world with Inherent existence; existence possessed by virtue of a being's own nature, and independent of any other being or cause?

Hmmm... One might conclude, given the religious nature of this gentleman, that quite often... «religious» can and does (but not always) goes hand - in - hand with «conservative» political views... or the GOP (republicans).

Belief in God would mean you (again, not you personally but in general) believe God has everything to do with the universe it can't be proven so requires faith but if God was proven to not exist it would effect your view of cause, nature, and purpose of the universe....

This view may be argued for in various ways: — first: by appeal to logical laws and metaphysical necessities; — second: by appeal to the existence and nature of God; — third: by appeal to causal determinism (Causal determinism is the idea that every event is necessitated by antecedent events and conditions together with the laws of nature)

Old Testament = Judiasm, add New Testament = Christian, add Koran = Islam but add Book of Mormon and it's Mormonism with a whole different view of the very nature of Deity.

In sum, then, the penalty for neglecting to allow for a divine temporal freedom beyond that of God's primordial nature is to be required to grant, in effect, that the timeless and the abstract adequately describe the temporal and the concrete, even the concrete acts of divine love for individuals.2 Such a view does not agree with the deliverance of religious experience.

Such a view would not be quite so absurd as might at first appear: the divine temporal evaluations would seem to be no more arbitrary than those of the constitution of the primordial nature in Whitehead's view; and the divine subjective aim toward the maximum of value intensity, together with the property of everlastingness and the Categoreal Obligations (constituted by the primordial nature) of Subjective Unity and Subjective Harmony, would seem sufficient to insure the mutual coherence of the growing series of divine temporal evaluations.

There is a deep cleavage between those who agree with Whitehead in describing God as a single actual entity, nontemporal in his primordial nature and everlasting in his consequent nature (the «entitative» view), and those who prefer with Charles Hartshorne to regard God as a personally ordered temporal society of successive occasions (the «societal» view).

On neither view is the primordial nature a divine decision regarding temporal particulars, and in neither view is there allowance for a freedom of the divine decision with regard to these particulars.

McGrath concludes that «Dawkins» views on the nature of faith are best regarded as an embarrassment to anyone concerned with scholarly accuracy.»

According to Hans Jonas, the birth of modern science was bound up with the advent of a radical new view of reality, a «technological ontology» that conflates nature and artifice, knowing and making, truth and utility.

Indeed, this entirely realistic view of human nature is further shown in the identification of life with blood.

I came across a sarcastic poster that sums up well the image of God one ends up with if they view a personified deity as behind forces of nature and natural disasters: http://www.patheos.com/community/exploringourmatrix/2011/08/27/the-connection-between-hurricane-irene-and-gay-marriage/

In the introduction, Porphyry suggests that those speculating on the nature of the embryo can be divided into four camps according to their views on the moment of ensoulment: with the creation and release of semen; when the embryo is first formed (between the first thirty and forty - two days of pregnancy); when the embryo first moves (between the first three and four months of pregnancy); and, finally, at birth.

Another difficulty with the society model lies in its excessively static view of the primordial nature.

This is Dan Barker speaking from god's point of view: «Whatever I choose to be right or wrong will be in accordance with my nature.

As an Enlightenment idea, «academic freedom» is usually associated with a rationale that depends on a particular view of human nature.

The term «dimension» allows for an interpenetration of the realms of nature more consistent with the «organismic» view we have been developing.

Individuals can, in this view, identify their own private good with the common good because nature has constituted them to enjoy the approbation of their peers.

God in His will through history had into reality seemingly illogical or cruel events to happen in our world, but no one is spared if the purpose is for the good of humanity, wars pestilence even the holocust has a reason and purpose beyond our comprehension at our times but will be reveald in the future, The Phillipine catasthrophy for example is viewed by some as Gods punishment, we experienced the brunt of natures punishing power but it also unveiled the true feelings and concern of the whole world in helping us materially and spiiritually by aiding and consoling us that was unprecedented in history, The whole world had demostrated, to me, a kind of humanitarian concern and love that trancends races and culture, A kind of demonstration by higher being the we humans is one with Him.The cost of human lives and misery is nothing in history compared to its positve historical consequences

In view of what has been said over and over again in this present work about the corporate nature of the preaching process, questions are primarily in the «we» form and can be shared with the parish or congregation.

When an autonomous nature and an infinite space dawned in the Renaissance, the world was no longer manifest as the creation, and with the subsequent triumph of modern science, contingency in the medieval sense has disappeared from view.

Let me proceed to argue the point, first by a theoretical analysis of the nature of evolutionary time, contrasting it with the hellenic view of time, and second by a confirmation and verification of this analysis of evolutionary time as non-contingent and immanent by observing the actual process of evolution itself.

As one might expect, however, if the reformers» arguments share the strengths that come from coherence with the modern view of the nature of moral and social agency, they also suffer from the weaknesses of these views.

If humanity is not to be viewed as lord and master of the natural world, with unlimited rights to use it without regard to the effects, then what is the place of human beings in nature?

Darwin stated in his Autobiography that there is no more design to be found in nature than in the course which the wind blows, and the National Association of Biology Teachers and the National Science Association have decided to align themselves with his view that evolution is purposeless.

Nowhere have the weak social foundations of American liberal institutions been more evident than in the battered and tattered nature of the welfare state, and in the cynicism with which it is viewed by nearly the entire populace — from the wealthy to the poor, for different reasons.

This difference is an extremely important one to note for the simple reason that the ideas of the new reformers enjoy an increasing appeal» their notions about moral agency and the nature of the moral life cohering so well with the views about these matters that now are characteristic of American culture.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

Her recent book, The Passage of Nature (London: Macmillan and Temple Press) is an analytic discussion of what it means for anything to be a process, with critical reference to some of Whitehead's views.

The small nature of private colleges tends to create groups in which students can meet and engage with people from diverse points of view, simply because class sizes tend to be so small.

Nature as with all views of the known natural laws is very different from Love.

Whitehead presented a modern version of the view with his theory of the order of nature and of «balanced complexity» (PR 127 - 67 / 83 - 109, 424E / 278).

This view is normally associated with a somewhat external view of God's working and the notion that human nature is completely sinful.

To me, in my simply view of things, this totally fits with the nature of Jesus I see in the gospels.

, That Rylaarsdam's criticism is in part, at least, based on a misunderstanding of Buber's position and a difference in Rylaarsdam's own a priori assumptions is shown by his further statements that «Because of his individual and personal emphasis the notion of an objective revelation of God in nature and history involving the whole community of Israel in the real event of the Exodus does not fit well for him,» that Buber's view of revelation is «essentially mystical and nonhistorical,» and that «the realistic disclosure of Yahweh as the Lord of nature and of history recedes into the background because of an overconcern with the experience of personal relation» — criticisms which are all far wide of the mark, as is shown by the present chapter.)

Our concern in this study is with the spiritual vision behind modernity and the nature of the critique which primal vision brings to it and to evaluate the same from a Christian theological view - point and to see how the spiritual vision of post-modern society may incorporate what is valid in it.

(a) Hartshorne's objection to my position on truth would be that I assume that there are truths about the past and that truth is real now as involving a relation of correspondence with an object, the past; however, the past on my view is not real now, is not preserved in its full subjective immediacy in the consequent nature of God.

Despite the popular notion that the church identifies sex with sin, the genuinely Christian view of human nature makes no such statement.