Ideas are not the only modes of thinking.
A well-developed system of such modes was described by medieval theorists.
Extra cooking modes like delayed starts, food-specific presets, or scan-to-cook modes are all fine, but we doubt that most people ever use them.
M 7.345 for ascription of the Ten Modes to Aenesidemus; cf.
Other modes follow directly from those immediate infinite modes.
In medieval and Renaissance music, eight church modes dictated the organization of musical harmony.
However, the modes of argument that Sextus calls the Five Modes are attributed to him.
The desk follows partly from infinite modes and partly from other particular finite modes.
To explain this proposition, Gueroult draws a distinction between “modes of substance” and “modes of attributes.”
The most salient feature of infinite modes is that they are more directly related to substance than finite modes are.
Nor could Spinoza appeal to substance or infinite modes to explain the entire series of finite modes, for two reasons.
The Ionian and Hypoionian modes correspond to the major mode, the Aeolian and Hypoaeolian modes to the “natural” minor mode.
The modes divide into four groups, the Ten Modes, the Five Modes, the Two Modes, and the Eight Modes.
The character of the church modes was further determined by a number of distinctive melodic formulas, and sometimes a particular ethos was attributed to the different modes.
If Curley is correct, then because finite modes are only partially determined by infinite modes, the modal transfer principle will not apply to finite modes.
Alternative possibility 2 (AP2): For some proper subset of the collection of actually existing modes, there could have been a different, equinumerous proper subset of modes instead.
The growing complexity of polyphonic music caused the distinction between authentic and plagal modes to become more and more irrelevant, and, as a result, the number of modes was virtually reduced to only six.
Admittedly, Spinoza does not say in Ip28 that finite modes follow only partially from other finite modes, but neither does he explicitly say that finite modes follow entirely from other finite modes.
Finite modes have only other finite modes for causes, but being caused by other finite modes is a way of being determined by God’s power, since finite modes just are limited expressions of God’s power (Ip36d).
Contrary to the Byzantine classification, which lists first the four authentic and then the four plagal modes, the Roman classification alternates the authentic and plagal modes, so modes with the same finalis follow each other.
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