This one's for this community.
Charter One's patch is in the mid-west, Citizens' in the north-east.
Then he turns to consciousness of oneself and one's states by doing apperceptive acts.
Our world is becoming more and more complex, and so higher and higher levels of educational achievement will be needed to be in control of one's own life, to understand one's culture, to participate meaningfully in democracy, and to find fulfilling work.
Standing desires are desires one has that are not playing any role in one's psyche at the moment.
We have the power to not only influence one's career but to shatter one's confidence with our words and actions.
When the gunman demands one's money or one's life, one goes from being able to have both to being unable to have both.
Indeed, it seems dubious that others could have one's evidence, given that others cannot literally share one's headache.
Consider that one does not merely want one's child to be reared with love, but wants to be the one who rears one's child with love.
Green argues that a necessary part of planning one's future for one's self is deciding the fate of one's wealth (LPPO 222).
Nor are judges more or less likely to treat one as one ought to be treated according to one's legal rights, depending on one's particular group memberships.
One might be capable of attaining awareness of what is in fact one's knowledge basis, but without also being capable of being aware that this item is one's knowledge basis.
Viewed from the opposite direction, in reflective equilibrium one's abstract beliefs explain one's more general convictions, which in turn explain one's specific judgments.
One then adds to this narrow equilibrium one's responses to the major theories in the history of political philosophy, as well as one's responses to theories critical of political philosophizing as such.
Self-knowledge requires a critical appreciation of one's culture and physical inheritance, and the ability to shape one's life in streams of conflicting goods within oneself and within one's community.
Negatively, one cannot rationally claim a right for one's self on the strength of one's ability to freely determine the course of one's own life while denying the same right to anyone else who also possesses these qualities.
But each entity also has an embodied set of values, and the art of life is to structure one's environment in such a fashion as to best realize those embodied values, i.e., to place in harmony the natural forces of one's life and one's environment.
In particular, one's evidence is not limited to one's knowledge of one's experiences, nor is it limited to one's observational knowledge—one's evidence also includes any theoretical knowledge that one might possess (p. 190).
True salvation is only found in the rejection of the need for earthly recognition of one's temporal power and even one's spiritual purity on the one hand, and the realisation that one must look to one's own relationship with God as the only thing of ultimate value on the other.
Thus, the skeptic about our knowledge of the external world maintains that one's evidence (understood, perhaps, as the totality of one's present experiences) does not favor one's ordinary, commonsense views about one's surroundings over various skeptical alternatives (e.g., the hypothesis that one is hallucinating in an undetectable way).
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Thus the skeptic about our knowledge of the external world maintains that one's evidence understood perhaps as the totality of one's present experiences does not favor one's ordinary commonsense views about one's surroundings over various skeptical alternatives eg the hypothesis that one is hallucinating in an undetectable way