As living beings, we bear an erotic relation to the natural world.
The discipline pays particular attention to the psychological nature of human beings in comparison with other animals.
(I refer to the corruption of individual human beings as personal corruption.)
Thus, it offers cold comfort to defenders of the moral equality of all human beings.
So first philosophy studies the causes and principles of beings qua beings.
Yet others (e.g., McMahan 2002) explicitly insist that all sentient beings have some degree of moral status.
The PC, in the case of simple beings, establishes both the necessary existence and nature of simple beings.
Does he mean by (7:8) that the subject term is ampliated to stand for possible beings as well as for actual beings?
Thus, the usual classification that places demons among malevolent beings is not totally applicable in reference to these religions.
Nevertheless, for fear of losing benefits for sentient beings, he does not place his own burden on unworthy sentient beings.
Aristotle goes on to speak of “those who say that the beings are derived from elements and that of the beings the numbers are the first” (1092a21–22).
The Apache believed that the universe was inhabited by a great variety of powerful beings, including animals, plants, witches (evil shamans), superhuman beings, rocks, and mountains.
It assumes a minimum level of social responsiveness which is almost certainly lacking in human beings with anencephaly, and perhaps lacking in human beings with other radical cognitive impairments.
Conventional nature is defined as conventional truth because it is the domain of mundane cognitive process, and is readily accessible for ordinary beings, including mundane cognitive process of noble beings.
One version of this approach treats human beings with radical cognitive disabilities as, in effect, capable of acquiring the necessary attributes by proxy, through their relationships with other human beings.
At first it may seem as if Suárez intends to hold that beings of reason do, in fact, have some mode of existence, perhaps some sort of subsistence or some mode of being short of the sort manifested by what he calls “true, real beings”.
Although Candrakīrti recognises that conventional reality satisfies the ontological standard of ordinary beings, he, importantly, argues that it does not satisfy the ontological criterion of the Madhyamaka (here synonymous for noble beings).
In other words (1) ultimate truth represents the perspective of epistemically correct and warranted cognitive process of exalted beings (‘phags pa); whereas (2) conventional truth represents the perspective of epistemically deceptive and unwarranted cognitive processes of the ordinary beings.
Simon seems to hold a twofold account of individuation: there is individuation by a quantitative division of matter, which explains the individuation of material beings; and individuation by subsistence, which explains the individuation of immaterial beings such as celestial bodies, intelligences and the human intellect.
She was a dualist, maintaining that the two kinds of beings—minds and bodies—come in various degrees of finitude and corruptibility: God is the infinite and incorruptible mind; human minds and corporeal particles are finite, naturally incorruptible beings; and human bodies and physical objects are finite, naturally corruptible beings.
beings
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She was a dualist maintaining that the two kinds of beings—minds and bodies—come in various degrees of finitude and corruptibility God is the infinite and incorruptible mind human minds and corporeal particles are finite naturally incorruptible beings and human bodies and physical objects are finite naturally corruptible beings