Take the world qua unaccompanied by unicorns.
But of course there is no such entity as a “human qua animal.”
The Account of Mathematical Objects with ‘Qua’.
The mathematician studies things qua countable and measurable.
To study X qua triangle is to study the properties that accrue to a triangle.
A study of x qua y, then, is a study of x that concerns itself solely with the y aspect of x.
We will begin with Γ’s account of the central place of substance in the study of being qua being.
In Book Ε, Aristotle adds another description to the study of the causes and principles of beings qua beings.
Note that there is no necessity that ‘qua’ operators be of the form ‘qua Y’, where Y is a noun phrase.
The form of our central causal question, that is, is whether a mental cause qua F causes a behavioral effect qua G.
A belongs to B universally iff A belongs to all B and A belongs to B per se (in virtue of B) and qua itself (qua B).
On this interpretation, to survive qua human being is none other than to lead a virtuous life in which one has realized one’s potential.
Artistic evaluations of theatrical performances qua performances are determinations that achievements of these sorts are made or not made.
As a failure is never intended qua failure by an agent, but is an unfortunate by-effect of its action, so is evil qua evil never caused by a cause.
If the term ‘being’ were ambiguous in the way that ‘table’ is, Aristotle’s science of being qua being would be as impossible as a science of tables qua tables.
If a single property is both mental and physical, Completeness and No Overdetermination force us to say that it’s efficacious only qua physical, not qua mental.
He qualifies as a realist insofar as he distinguishes between universal qua construct and universal qua common phenomena, and accuses the antirealists of nihilism.
But Aristotle’s description does not involve two things—(1) a study and (2) a subject matter (being qua being)—for he did not think that there is any such subject matter as ‘being qua being’.
The philosophy of nature lies, therefore, between the sciences and metaphysics; it is to be distinguished from metaphysics, which deals with all being qua being, but also from the (empiriological) sciences, which deal with sensible being qua observable or measurable.
The separability problem is solved because if we examine X qua Y, we will talk about Y as if it is a separate entity, as a subject, and will pay no attention to the way in which we captured Y through a description ‘X’, in the sense that only the residue of the qua-filter are studied.
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