The New Yorker

Conclusion - definition of conclusion by The Free Dictionary

Date of publication: 2017-08-28 03:23

God is that function in the world by reason of which our purposes are direct to ends which in our own consciousness are impartial as to our own interests. he is that element in life in virtue of which judgement stretches beyond facts of existence to values of existence. He is that element in virtue of which our purposes extend beyond values for ourselves to values for others. He is that element in virtue of which the attainment of such a value for others transforms itself into value for ourselves.

What does conclusion mean?

Even worse: Brendan Dassey. I don’t know how a reasonable jury could look at his so-called confession, then listen to him talk, and think that something wasn’t fishy. Plus, the total lack of physical evidence—and in fact the lack of blood altogether—was so inconsistent with his story that it made no sense at all. Add to that the idea that his lawyer was beyond incompetent, and it seems almost insane that he wouldn’t be granted a new trial. I assume investigator Mike O’Kelly was crying on the stand because he knew he had done this kid so wrong, but it’s hard to tell: There’s so much hubris and righteousness on the side of law enforcement and the prosecution in this case that it’s hard to tell who’s feeling what.

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A further elucidation of the status of these formative elements is only to be obtained by having recourse to another mode of analysis of the actual world.

Chapter 13 - Improving the organization and management of

The great instantaneous conviction in this way becomes the Gospel, the good news. It insists on its universality, because it is either that or a passing fancy. The conversion of the Gentiles is both the effect of truth and the test of truth.

What we find depicted is a thoroughgoing rationalization of the Jewish religion carried through with a boundless naiveté , and motived by a first-hand intuition into the nature of things.

Such an ultimate concrete fact is of the nature of an act of perceptivity. But, if we are speaking of the non-mental facts, such perceptivity is blind. It is without reflective consciousness it is the self-value of its own microcosmic apprehension. The self-value is the unit fact which emerges. In calling it a perceptivity, or an apprehension, we are already analyzing it into the separate ingredients which go to form the one emergent thing. Each actual entity is arrangement of the whole universe, actual and ideal, whereby there is constituted that self-value which is the entity itself.

A survey of religious history has disclosed that the coming of rational religion is the consequence of the growth of a world-consciousness. The later phases of the antecedent communal type of religion are dominated by the conscious reaction of human nature to the social organization in which it finds itself. Such reaction is partly emotion clothing itself in belief and ritual, and partly reason justifying practice by the test of social preservation. Rational religion is the wider conscious reaction of men to the universe in which they find themselves.

That contribution is in the first place the recognition that our existence is more than a succession of bare facts. We live in a common world of mutual adjustment, of intelligible relations, of valuations, of zest after purposes, of joy and grief, of interest concentrated on self, of interest directed beyond self, of short-time and long-time failures or successes, of different layers of feeling, of life-weariness and life-zest.

Depth of value is only possible if the antecedent facts conspire in unison. Thus a measure of harmony in the ground is requisite for the perpetuation of depth into the future. But harmony is limitation. Thus rightness of limitation is essential for growth of reality.

The pragmatic approach is motivated by the view that the nature of an argument cannot be completely captured in terms of its structure. In contrast to structural definitions of arguments, pragmatic definitions appeal to the function of arguments. Different accounts of the purposes arguments serve generate different pragmatic definitions of arguments. The following pragmatic definition appeals to the use of arguments as tools of rational persuasion (for definitions of argument that make such an appeal, see Johnson 7555, p. 668 Walton 6996, p. 68ff Hitchcock 7557, )

This criticism applies equally to a science or to a religion which hopes to justify itself without any appeal to metaphysics. The difference is that religion is the longing of the spirit that the facts of existence should find their justification in the nature of existence. My soul thirsteth for God, writes the Psalmist.

But even here important qualifications have to be made. Christ himself introduces them. How far they were then new, or how far he is utilizing antecedent thoughts, is immaterial. The point is the decisive emphasis the notions receive in his teaching. The first point is the association of God with the Kingdom of Heaven, coupled with the explanation that The Kingdom of Heaven is within you. The second point is the concept of God under the metaphor of a Father. The implications of this latter notion are expanded with moving insistence in the two Epistles by St. John, the author of the Gospel. To him we owe the phrase, God is love.

Created substances, however, whether corporeal or thinking, may be conceived under this common concept for they are things which need only the concurrence of God in order to exist.... When we perceive any attribute, we therefore conclude that some existing thing or substance to which it may be attributed, is necessarily present.

The influence of the antecedent type of religion, ceremonial, mythical, and sociable, has been great and the estimates as to its value diverse. During the thousand years preceding the Christian era, there was a peculiarly intense struggle on the part of rationalism to transform the more primitive type. The issue was a new synthesis which, in the forms of the various great religions, has lasted to the present day. A rational generality was introduced into the religious ideas and the myth, when retained, was reorganized with the intention of making it an account of verifiable historical circumstances which exemplified the general ideas with adequate perfection.

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