The hollow of the bell symbolizes the wisdom cognizing emptiness.
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It's like they're uncomfortable cognizing the baby until they know.
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Art is one of the means at our disposal for cognizing reality.
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We assume that actions provide the particular moments for apprehending and hence for experientially cognizing the person.
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In cognizing, the divine intellect is somehow holding a without confirming it, judging it, or creating it.
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Apart from being independent of each other, cause and effect are also independent of the cognizing mind.
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In this verse, the worshipper is cognizing God as the only immutable principle, the source of all creation.
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To avoid this and similar problems, the Vedantins regard nonperception to be the means of cognizing an absence.
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It is through cognizing similarity and dissimilarity that we arrive at knowledge of pervasion as required for inferential knowledge.
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First of all an inner form of thinking and cognizing is to be designed before the physical imprinting happens.
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However, expressing a personal opinion is one thing, and cognizing what other people say about a certain subject is another.
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It is self-existent truth, and cognizing it is an act of revealing its validity because cognition is intrinsically absolutely reliable.
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Re cognizing the needed services in First Nations communities, it will take steps to meet the service requirem ents of these com munities.
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The material world moves and develops in accordance with definite objective laws, and man remakes and dominates the world in keeping with his requirements, cognizing and using these laws.
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Gyatso, Geshe Kelsang Gyatso, Understanding the Mind: The Nature and Power of the Mind, Tharpa Publications (2nd. ed., 1997) "Knowing" refers to the fact that mind is aware of the contents of experience, and that, in order to exist, mind must be cognizing an object. You cannot have a mind – whose function is to cognize an object – existing without cognizing an object. Mind, in Buddhism, is also described as being "space-like" and "illusion-like".
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People acting collectively on a shared belief, not as an inane [sic?] member of a group is what is performing the cognizing, aspiring, motivating and regulating functions for the society.
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The act of service not only strengthens the bond between Sufi Association® members and their communities, but also functions as a critical requisite in the path of cognizing one's true self.
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It is revealed in the remaking of nature to make it serve man by cognizing and using its laws and in the freeing of man from hard labour by making labour easy and effective.
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Neurognosis is a technical term used in biogenetic structuralism to refer to the initial organization of the experiencing and cognizing brain.Laughlin, Charles D. (1991) "Pre- and Perinatal Brain Development and Enculturation: A Biogenetic Structural Approach." Human Nature 2(3):171-213.Laughlin, Charles D. and Eugene G. D'Aquili (1974) Biogenetic Structuralism.
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Buddhaghosa states in his commentary and meditation treatise, the Visuddhimagga, that there are many different types and aspects of paññā but does not define them all. Buddhaghosa specifies paññā in relation to Buddhist meditation as being specifically vipassanā-paññā ("insight wisdom"). Vipassanā-paññā meaning insight knowledge endowed with virtue. Buddhaghosa defines vipassanā-paññā as “knowing in a particular mode separate from the modes of perceiving (sañjānana) and cognizing (vijjānana).”.
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At present, the tricksters land therein and utilize the fortune, yet, Rambabu truly loves Rekha. After 3 months, Siddhaiah backs necks them out when Rekha is pregnant, cognizing it, Siddhaiah calls off the match. Thereupon, the elders decide to couple up Rekha with Rambabu when he seeks 2 lakhs of dowry and Govinda Rao is unable to raise the fund. Eventually, Rambabu follows with another nuptial when Govinda Rao realizes his mistake and collapses.
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However, Kant denies that this correspondence definition of truth provides us with a test or criterion to establish which judgements are true. Kant states in his logic lectures: > [...] Truth, it is said, consists in the agreement of cognition with its > object. In consequence of this mere nominal definition, my cognition, to > count as true, is supposed to agree with its object. Now I can compare the > object with my cognition, however, only by cognizing it.
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The 48-hour- long uninterrupted recitation of the Guru Granth Sahib, called Akhand Path, has over the decades come to be accepted as part of the Sikh way of life. Gurmat does not approve of renunciation. It insists, on the other hand, on active participation in life. Human existence, according to Sikh belief, affords one a rare opportunity for self-transcendence through cognizing and contemplating on the Name and through deeds of selfless service.
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New York: Harpers, 1964. 171. Articulating on how "Being-in-the- world" is described through thinking about seeing: "The remarkable priority of 'seeing' was noticed particularly by Augustine, in connection with his Interpretation of concupiscentia." Heidegger, quoting the Confessions: "Seeing belongs properly to the eyes. But we even use this word 'seeing' for the other senses when we devote them to cognizing... We not only say, 'See how that shines', ... 'but we even say, 'See how that sounds'".
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According to Mao, logical knowledge results from the process of perceiving, cognizing, and conceptualizing.Mao Zedong, On Practice, On the Relation Between Knowledge and Practice, Between Knowing and Doing (1937). During the stage of perception individuals spend time interacting with the subject of their enquiry, and they merely absorb the impressions their senses are giving them. This stage allows people to become familiar with the matter they are interested in, for as they gather impressions individuals begin to recognize the essential elements of their subject.
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He develops his philosophy over four books covering epistemology, ontology, aesthetics, and ethics. Following these books is an appendix containing Schopenhauer’s detailed Criticism of the Kantian Philosophy. Taking the transcendental idealism of Immanuel Kant as his starting point, Schopenhauer argues that the world we experience around us—the world of objects in space and time and related in causal ways—exists solely as ‘representation’ (Vorstellung) dependent on a cognizing subject, not as a world that can be considered to exist in itself (i.e. independently of how it appears to the subject’s mind).
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Karunadasa (2010), p. 76. In the Abhidhamma exegesis, citta (synonymous with viññana) is defined in three main ways: # By way of agent (kattu-sādhana): “Consciousness is that which cognizes an object.” # By way of instrument (karaņa-sādhana): “Consciousness is that through which the concomitant mental factors cognize the object.” # By way of activity or mode of operation (bhāva-sādhana): “Consciousness is the mere act of cognizing the object.” This definition is the only one which "is said to be valid from an ultimate point of view" (nippariyayato), since, strictly speaking, consciousness is not a thing, but an activity or process.
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It states that "things" do exist conventionally, but ultimately everything is dependently arisen, and therefore void of inherent existence: This means that conventionally things do exist, and that there is no use in denying that. But it also means that ultimately those things have no 'existence of their own', and that cognizing them as such results from cognitive operations, not from some unchangeable essence.Susan Kahn, The Two Truths of Buddhism and The Emptiness of Emptiness Tsongkhapa: According to Tsongkhapa, emptiness is empty of inherent existence: emptiness only exists nominally and conventionally. Emptiness is co-dependently arisen as a quality of conventional phenomena and is itself a conventional phenomenon.
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V. S. Pritchett lauded The Martyrdom of Man as "the one, the outstanding, dramatic, imaginative historical picture of life, to be inspired by Victorian science". Since The Martyrdom of Man had, by Victorian standards, a relatively sympathetic account of African history, it was approvingly cited by W. E. B. Du Bois in his books The Negro (1915) and The World and Africa (1947)."Du Bois as Pioneer of African History: A Reassement of the Negro (1915)" by Robin Law in Re-cognizing W. E. B. Du Bois in the twenty-first century: essays on W. E. B. Du Bois, Eds. Mary Keller and Chester J. Fontenot.
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Moral realism is the view that there are mind-independent, and therefore objective, moral facts that moral judgments are in the business of describing. This combines a cognitivist view about moral judgments (that they are belief-like mental states in the business of describing the way the world is), a view about the existence of moral facts (that they do in fact exist), and a view about the nature of moral facts (that they are objective: independent of our cognizing them or our stance towards them). This contrasts with expressivist theories of moral judgment (e.g., Stevenson, Hare, Blackburn, Gibbard), error- theoretic/fictionalist denials of the existence of moral facts (e.g.
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In things, these natures are particular; when brought into relation with an act of the intellect, they are universal ... Thus, for example, the directly experienced hard surface of a particular stone is determinate, whereas the universal hardness which the intellect grasps is indeterminate or general. A consequence of this view is that the individual per se is not a proper object of knowledge. What we know are genera and species, themselves the product of mental action. Yet because complete being embraces both universality and particularity, because man perceives the singular with his senses while cognizing the universal with his intellect, it is possible for him to attain to the singular by relating universals to something which is this.
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She was to personally intervene, at his death in Accra, Ghana in 1963, to support Mrs Shirley Du Bois. In the 1980s Sutherland was instrumental in establishing the W.E.B. Du Bois Memorial Centre for Pan African Culture and mausoleum at the Du Bois’ Accra home.Shipley, Jesse Weaver, and Jemima Pierre, "The Intellectual and Pragmatic Legacy of Du Bois's Pan-Africanism in Contemporary Ghana", in Mary Keller and Chester J. Fontenot (eds), Re-cognizing W.E.B. Du Bois in the Twenty-first Century: Essays on W.E.B. Du Bois, Mercer University Press, 2007, p. 79. In 1980 she wrote a paper entitled "Proposal for a Historical Drama Festival in Cape Coast", underscoring the significance she attached to connections between Africa and its Diaspora.
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Horne, Malika, "Religion", in Young, p. 181. He also provocatively linked African-American Christianity to indigenous African religions.Chidester, David, "Religious Animals, Refuge of the Gods and the Spirit of Revolt: W. E. B. Du Bois's representations of Indigenous African Religions", in Mary Keller & Chester J. Fontenot Jr. (eds), Re-cognizing W. E. B. Du Bois in the Twenty-first century: Essays on W. E. B. Du Bois (Mercer University Press, 2007), p. 35. He did occasionally acknowledge the beneficial role that religion played in African-American life – as the "basic rock" which served as an anchor for African-American communities – but in general disparaged African-American churches and clergy because he felt they did not support the goals of racial equality and hindered activists' efforts.
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In Rome, Cardinal Colonna, a leader among the Roman humanists during the first, brief flowering of Renaissance in Rome,The humanist atmosphere later fell under a cloud for a time under Paul II, but "between 1447 and the end of the reign of Pope Nicholas V in 1455, Rome saw a flowering of Renaissance humanism second only to that in Florence", as Liane Lefaivre observes, in Leon Battista Alberti's Hypnerotomachia Poliphili: Re-Cognizing the architectural body in the early Renaissance 2005:102. possessed the "Torre di Nerone" on the Quirinal Hill,Charles Burroughs, From Signs to Design: environmental process and reform in early Renaissance Rome 1990:180, explains the contemporary confusion that sometimes identified the site as on the Esquiline. at the time a somewhat isolated structure, and the gardens that surrounded it, identified with the Orti Neroniani by Flavio Biondo. Lorenzo Valla was in Colonna's entourage, and Poggio Bracciolini dedicated Da avaritia to him, a book that, in spite of its title, expanded upon the joyous uses of riches.
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A scroll painting of Saraha, surrounded by other Mahāsiddhas, probably 18th century and now in the British Museum The usage and meaning of the term mahāmudrā evolved over the course of hundreds of years of Indian and Tibetan history, and as a result, the term may refer variously to "a ritual hand-gesture, one of a sequence of 'seals' in Tantric practice, the nature of reality as emptiness, a meditation procedure focusing on the nature of Mind, an innate blissful gnosis cognizing emptiness nondually, or the supreme attainment of buddhahood at the culmination of the Tantric path." According to Jamgon Kongtrul, the Indian theoretical sources of the mahāmudrā tradition are Yogacara Tathagatagarbha (Buddha-nature) texts such as the Samdhinirmocana sutra and the Uttaratantra.Brown, Daniel P.;Pointing Out the Great Way: The Stages of Meditation in the Mahamudra Tradition, 2006, p 7. The actual practice and lineage of mahāmudrā can be traced back to wandering mahasiddhas or great adepts during the Indian Pala Dynasty (760-1142), beginning with the 8th century siddha Saraha.
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