But simply saying, you know, the back door has to be existent and wide open or nonexistent seems to me like, without knowing all the technical capability, seems like one of those false choices we get peddled a lot in public life.
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The intrinsic characteristic of the dharma > called rūpa, for example, is the susceptibility of being molested (rūpyate), > obstructability and visibility; that of another dharma called vedanā is > sensation, etc. And for a dharma to be a dharma, its intrinsic > characteristic must be sustainable throughout time: A rūpa remains as a rūpa > irrespective of its various modalities. It can never be transformed into > another different dharma (such as vedanā). Thus, a uniquely characterizable > entity is a uniquely real (in the absolute sense) entity, having a unique > intrinsic nature (svabhāva): “To be existent as an absolute entity is to be > existent as an intrinsic characteristic (paramārthena sat svalakṣaṇena sad > ityarthaṛ).”Dhammajoti (2009) p. 19.
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Consequently, he started to feel that he is a real man with convictions, rights and existence. He dragged his strength out of being seen as a man with convictions. In the end, he started to believe that he has the right to be existent, to have a virgin wife, and to become a leader.
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Shiva came to be known as Vadukeeswarar as he quivered the head of Brahma. The original structure is believed to be existent from time immemorial, while the later additions are believed to have been built by Cholas, Pallavas, while the present masonry structure was built during the 16th century. There are inscriptions from later Chola emperors like Rajaraja Chola I (985–1014), Kulothunga Chola I (1070–1120), and Rajendra Chola III (1246–1279).
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Coaching staff of the St Kilda Football Club in the Australian Football League discuss tactics prior to the 2009 AFL Grand Final. From left Senior Coach Ross Lyon, and Assistant Coaches Stephen Silvagni and Tony Elshaug The coaching team of the Liverpool Football Club monitoring players during a training session. The coaching staff is a group of non-athletes tied to a sports team. A coaching staff can be existent at all levels of athletics.
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The place was originally believed to the be worshipping place of Kochengat Chola, a prominent Chola king. During his time, a part of the place was constituted as Perumbalaponmeyaperumalnallur. The original structure is believed to be existent from time immemorial, while the later additions are believed to have been built by Cholas, while the present masonry structure was built during the 16th century. There are inscriptions from later Chola emperors like Rajaraja Chola I (985–1014), Kulothunga Chola I (1070–1120), and Rajendra Chola III (1246–1279).
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The presiding image of lingam is sported holding the hooves of cow. As per another legend, the image of Ambal is sported with the tail of snake. There is a small hole in the wall between the shrines of Shiva and Parvathi located in opposite shrines through which the deities see each other. The original structure is believed to be existent from time immemorial, while the later additions are believed to have been built by Cholas, Pallavas, while the present masonry structure was built during the 16th century.
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When Buddhism was established in Tibet, the primary philosophic viewpoint established there was that of Śāntarakṣita (725–788), a synthesis of Madhyamaka, Yogacara and Buddhist logic called Yogācāra-Mādhyamika. A common distinction of Madhyamaka teachings was given by Jnanasutra (, 8th-9th centuries), a student of Śāntarakṣita: # "Sautrāntika Madhyamika," including Bhāviveka; and # "Yogācāra Madhyamaka," including Śāntarakṣita, Kamalaśīla, and Haribhadra. The difference lies in their "acceptance or rejection of extramental phenomena on the conventional level." While Bhavaviveka considered material phenomena at the conventional level as to be existent outside the mind, he applied Sautrantika terminology to describe and explain them.
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According to Steinbock, the pain of animals is a morally relevant consideration but is not morally decisive. This differs from Peter Singer's view that there is no essential difference between the pain of non-human animals and that of human beings, and also differs from William Baxter's view that animals have no moral consideration on their own whatsoever. Also, she argues that there are morally good reasons for taking our own species as morally special, and thus the interests of non-human animals in relation to pain are not as important as those of human beings—though she admits those interests to be existent. Furthermore, Steinbock affirms speciesism.
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ET has a number of versions and has since KLV 1985 been reformed in various ways with the aim of reducing the element inventory, to avoid overgeneration (being able to generate more structures than attested cross-linguistically). In its most widespread version, there are 6 elements believed to be existent across all languages: (A), (I), (U), (ʔ), (L) and (H), representing openness/coronality, frontness/palatality, roundness/labiality, stopness, voicing/nasality and frication/aspiration, respectively. Their actual interpretation depends on what phonological constituent dominates them, and whether they occupy a head or operator position within a phonological expression. For instance, when simplex, (I) is interpreted as /i/ in a syllable peak (nucleus), but as /j/ at a syllable edge (typically, in a syllable onset).
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After his rigorous training in Paris, Salazar returned to the Philippines and joined the faculty of UP Department of History, where he taught for 30 years. He used Filipino as a medium of communication from the very start of his teaching career in 1969, following the tradition that was started in 1965 by his mentor Guadalupe Fores-Ganzon. Although Pantayong Pananaw (PP) as a term would only be existent in 1989, its leading proponents argue that its seed was already sown in the publication of Salazar's essay in 1970 entitled “Ang Pagtuturo ng Kasaysayan sa Pilipino.” Continuing his insistence on the use of Filipino, Salazar would emerge as one of the main figures in the indigenization movement in UP-Diliman, particularly in the College of Social Sciences and Philosophy, where he worked closely with like-minded scholars such as anthropologist Prospero Covar (Father of Pilipinolohiya) and Virgilio Enriquez (Father of Sikolohiyang Pilipino).
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