40 Sentences With "inherence" | Random Sentence Generator

As art historian Robert Maniura has pointed to in his book, Presence: The Inherence of the Prototype Within Images and Other Objects, there is a visceral "presence" within art in the round that served to encourage human interaction and emotional connection with statues.

Arguments refuting the inherence criticism, however, claim that a form of something spatial can lack a concrete (spatial) location and yet have in abstracto spatial qualities. An apple, then, can have the same shape as its form. Such arguments typically claim that the relationship between a particular and its form is very intelligible and easily grasped; that people unproblematically apply Platonic theory in everyday life; and that the inherence criticism is only created by the artificial demand to explain the normal understanding of inherence as if it were highly problematic. That is, the supporting argument claims that the criticism is with the mere illusion of a problem and thus could render suspect any philosophical concept.

Two main criticisms with Platonic realism relate to inherence and the difficulty of creating concepts without sense perception. Despite these criticisms, realism has strong defenders. Its popularity through the centuries has been variable.

Activity and 10. Passivity. But the Vaiśeṣikas include the time and place under substance, relation under quality, inherence, quantity and property are quality, passivity is the opposite of activity Gautama enumerates sixteen Padārthas.

Inherence refers to Empedocles' idea that the qualities of matter come from the relative proportions of each of the four elements entering into a thing. The idea was further developed by Plato and Aristotle.

The received Xishengjing text has 39 sections in 5 parts, described by Livia Kohn. > First, it establishes the general setting, narrates the background story, > outlines Yin Xi's practice, and discusses some fundamental problems of > talking about the ineffable and transmitting the mysterious. Next, the > inherence of the Dao in the world is described together with an outline of > the way in which the adept can make this inherence practically useful to > himself or herself. A more concrete explanation of the theory and practice, > including meditation instruction, is given in the third part.

Access to a very-high-security system might require a mantrap screening of height, weight, facial, and fingerprint checks (several inherence factor elements) plus a PIN and a day code (knowledge factor elements), but this is still a two-factor authentication.

Williams developed the concept of co-inherence and gave rare consideration to the theology of romantic love. Falling in love for Williams was a form of mystical envisioning in which one saw the beloved as he or she was seen through the eyes of God. Co-inherence was a term used in Patristic theology to describe the relationship between the human and divine natures of Jesus Christ and the relationship between the persons of the blessed Trinity. Williams extended the term to include the ideal relationship between the individual parts of God's creation, including human beings.

Secondary categories contain concepts where there are two dominant kinds of relation. Examples of the latter were given by Heidegger in his two propositions "the house is on the creek" where the two dominant relations are spatial location (Disjunction) and cultural association (Inherence), and "the house is eighteenth century" where the two relations are temporal location (Causality) and cultural quality (Inherence).Op.cit.4 pp.62,187 A third example may be inferred from Kant in the proposition "the house is impressive or sublime" where the two relations are spatial or mathematical disposition (Disjunction) and dynamic or motive power (Causality).

Georgetown College Trustees Fiddes is currently writing a biography of Charles Williams. He delivered a lecture on 'Charles Williams and a Vision of Co-Inherence' at the University Church of St Mary the Virgin.'The Other Inklings', University Church of St Mary the Virgin, Oxford. Accessed 17 June 2020.

When a property is found common to many substances, it is called . # (particularity): By means of , we are able to perceive substances as different from one another. As the ultimate atoms are innumerable so are the s. # (inherence): defined as the relation between the cause and the effect.

Manual de Teología Dogmática Barcelona: Herder (1969) p. 131 It has been given recent currency by such contemporary writers as Jürgen Moltmann, Miroslav Volf, John Zizioulas, Richard Rohr, and others. Modern authors extend the original usage as an analogy to cover other interpersonal relationships. The term "co(-)inherence" is sometimes used as a synonym.

According to Vaisheshika school of philosophy Padārtha or all objects of experience can be primarily divided as "Bhāva" and "Abhāva". The bhāva padārthas are six types. These are: #Dravya (substance), #Guṇa (quality), #Karma (activity), #Sāmānya (generality), #Viśeṣa (particularity) #Samavāya (inherence). Later Vaiśeṣikas like, Śrīdhara and Udayana and Śivāditya added one more category abhava which means non- existence.

A cause precedes an effect. With a threads and cloth metaphors, three causes are: # Co-inherence cause: resulting from substantial contact, 'substantial causes', threads are substantial to cloth, corresponding to Aristotle's material cause. # Non-substantial cause: Methods putting threads into cloth, corresponding to Aristotle's formal cause. # Instrumental cause: Tools to make the cloth, corresponding to Aristotle's efficient cause.

Kanada's ideas were influential on other schools of Hinduism, and over its history became closely associated with the Nyaya school of Hindu philosophy. Kanada's system speaks of six properties (padārthas) that are nameable and knowable. He claims that these are sufficient to describe everything in the universe, including observers. These six categories are dravya (substance), guna (quality), karman (motion), samanya (universal), visesa (particular), and samavaya (inherence).

Multi-factor authentication (MFA) is a method of computer access control in which a user is granted access only after successfully presenting several separate pieces of evidence to an authentication mechanism – typically at least two of the following categories: knowledge (something they know), possession (something they have), and inherence (something they are). Internet resources, such as websites and email, may be secured using multi-factor authentication.

Uddayana divides Padārtha (Categories) into Bhava (existence) which is real, and Abhava (non-existence) which is not real. Dravya (substance), Guṇa (quality), Karma (action), Samanya (community or generality), Visesa (particularity or partimerity) and Samavaya (inherence) are the marks of existence. Abhava has not been categorically defined by the Vaisheshika School of Hindu philosophy but is of four kinds viz – 1) Pragabhava i.e. Prior non- existence, 2) Pradhvamsabhava i.e.

A composite, in this philosophy, is defined to be anything which is divisible into atoms. Whatever human beings perceive is composite, while atoms are invisible. The Vaiśeṣikas stated that size, form, truths and everything that human beings experience as a whole is a function of atoms, their number and their spatial arrangements, their guṇa (quality), karma (activity), sāmānya (commonness), viśeṣa (particularity) and amavāya (inherence, inseparable connectedness of everything).

The strength of a password is a function of length, complexity, and unpredictability. Using strong passwords lowers overall risk of a security breach, but strong passwords do not replace the need for other effective security controls. The effectiveness of a password of a given strength is strongly determined by the design and implementation of the factors (knowledge, ownership, inherence). The first factor is the main focus in this article.

In Vaisheshika school of Hinduism, which is most related to Nyaya school, states that our awareness, understanding and judgments of any person and thing in the world is relational. All relations, holds this school of Hinduism, is dyadic between anuyogin (referend) and pratiyogin (referent). Guna (quality) is considered as one of the seven padārtha (category) of relations. The others are: inherence (samavaya), being (bhava), genus (samanya), species (vishesha), substance (dravya) and motion/action (karman).

With the early Renaissance, Vico shares the call for recovering a "pagan" or "vulgar" horizon for philosophy's providential agency or for recognizing the providence of our human "metaphysical" minds (') in the world of our "political" wills (')."Idea of the Work," par. 2. "Poetic theology" would serve as stage for an "ascent" to recognize the inherence or latency of rational agency in our actions, even when these are brutal.See "Of the Method," par. 2.

Participation also is predicated by analogy to a dependence relations between accidents. Thus an act may be said to participate in time in the sense that every act must occur at some time. In a similar way, color may be said to inhere in space, meaning that a color occurs only on the surface of a body—and thus only in space. Inherence, on the other hand, would not normally be predicated analogously of accidents.

Thich Nhat Hanh explains the Madhyamaka concept of emptiness through the related concept of interdependence. In this analogy, there is no first or ultimate cause for anything that occurs. Instead, all things are dependent on innumerable causes and conditions that are themselves dependent on innumerable causes and conditions. The interdependence of all phenomena, including the self, is a helpful way to undermine mistaken views about inherence, or that one's self is inherently existent.

The complexity and equivocal richness resides in the fact that language is basically figurative and metaphorical and hence it cannot represent reality directly and immediately. Deconstruction is an investigation of what is implied by this inherence of figure, concept and narrative in one another. Deconstruction is, therefore, a rhetorical discipline. There is a common view that a poem has a true original univocal reading and the secondary or the deconstructive reading is always parasitical on the first one.

According to the Vaisheshika school, all things that exist, that can be cognized and named are s (literal meaning: the meaning of a word), the objects of experience. All objects of experience can be classified into six categories, dravya (substance), (quality), karma (activity), (generality), (particularity) and (inherence). Later s ( and Udayana and ) added one more category abhava (non-existence). The first three categories are defined as artha (which can perceived) and they have real objective existence.

The Scholastic philosophers in the Middle Ages developed a theory of properties of terms in which different classifications of concepts feature prominently. Concepts, and the terms that signify them, can be divided into absolute or connotative, according to the mode in which they signify. If they signify something absolutely, that is, after the manner of substance, they are absolute, for example rock, lion, man, whiteness, wisdom, tallness. If they signify something connotatively, that is, with reference to a subject of inherence, i.e.

If any object was characterized by 'being-itself,' then it has no need to dependently rely on anything else. Further, such an identity or self-characterization would prevent the process of dependent origination. Inherence would prevent any kind of origination at all, for things would simply always have been, and things would always continue to be. Madhyamaka suggests that uncharacterized mere experiences—with no specific qualities—are designated by conceptual labels, and this brings them into being (See Prasaṅgika Merely Designated Causality).

The Vaiśeṣika philosophy is a naturalist school. It is a form of atomism in natural philosophy.Analytical philosophy in early modern India J Ganeri, Stanford Encyclopedia of Philosophy It postulates that all objects in the physical universe are reducible to paramāṇu (atoms), and that one's experiences are derived from the interplay of substance (a function of atoms, their number and their spatial arrangements), quality, activity, commonness, particularity and inherence. Knowledge and liberation are achievable by complete understanding of the world of experience, according to Vaiśeṣika school.

Vedanta does not admit the existence of the relation of (the inseparable inherence or concomitant cause or combining force) as subsisting between two different entities such as substance and qualities. In his Brahmasutra-bhashya II.ii.13, Sankara explains that if a relation is to be admitted to connect two things, then another would be necessary to connect it with either of the two entities that it intended to connect. Thus, there are two kinds of Anavastha - the Pramaniki, the valid infinite, and the Apramaniki, the vicious infinite.

Unlike Vaisheshika, Nyaya considers inherence as subset of guna (quality).Karl H. Potter and Sibajiban Bhattacharya (1994), The Encyclopedia of Indian Philosophies, Volume 6: Indian Philosophical Analysis, Princeton University Press, , pages 15-24 Gangesha, a Nyaya scholar, suggests a somewhat different theory, stating that our awareness is of two types – true and false. True awareness is produced when we seek to observe some excellence (guna) in its cause, while false awareness results from observing fault (dosha) in its cause. In other words, in Gangesha's perspective, the observer's state of mind and attitude affects relational awareness.

A Padartha is defined as that which is simultaneously Astitva (existent), Jneyatva (knowable) and Abhidheyatva (nameable). Specific examples of padartha, states Bartley, include dravya (substance), guna (quality), karma (activity/motion), samanya/jati (universal/class property), samavaya (inherence) and vishesha (individuality). Abhava is then explained as "referents of negative expression" in contrast to "referents of positive expression" in Padartha. An absence, state the ancient scholars, is also "existent, knowable and nameable", giving the example of negative numbers, silence as a form of testimony, asatkaryavada theory of causation, and analysis of deficit as real and valuable.

The realistic aspects of the novel are presented through conversations, which in its inherence and vigor provide an individuality to the story. George Irumbayam is of the view that the romantic elements in the novel are intertwined with the realistic legibility of historical elements. The honest behavior of Mangoikkal Kuruppu to the prince, the anxious preparations of Karthyayani Amma to receive Padmanabhan Thambi, short-tempered reactions of Shanku Assan represent realistic aspects in the novel. N. Balakrishnan Nair states that the novel is a love story built around a serious period in the history of Travancore.

Critics claim that the terms "instantiation" and "copy" are not further defined and that participation and inherence are similarly mysterious and unenlightening. They question what it means to say that the form of applehood inheres a particular apple or that the apple is a copy of the form of applehood. To the critic, it seems that the forms, not being spatial, cannot have a shape, so it cannot be that the apple is the same shape as the form. Likewise, the critic claims it is unclear what it means to say that an apple participates in applehood.

Hadfield's second marriage was to the canal historian Charles Hadfield (1909–1996), co-founder of the publishers David & Charles, in Paddington in 1945. It was the second marriage for both of them. They lived in London and had two sons, one of whom died when still a baby, a daughter and adopted another son. They were both influenced by the ideas on Romantic Theology developed by Charles Williams who Alice Mary had met when he had been a member of the original committee on the contents of The Oxford Dictionary of Quotations, and they practiced in their marriage his theories of Co-inherence and the Way of Exchange.

The U.S. government's National Information Assurance Glossary defines strong authentication as > layered authentication approach relying on two or more authenticators to > establish the identity of an originator or receiver of information. The European Central Bank (ECB) has defined strong authentication as "a procedure based on two or more of the three authentication factors". The factors that are used must be mutually independent and at least one factor must be "non-reusable and non-replicable", except in the case of an inherence factor and must also be incapable of being stolen off the Internet. In the European, as well as in the US-American understanding, strong authentication is very similar to multi-factor authentication or 2FA, but exceeding those with more rigorous requirements.

Vico's enterprise consists of discovering the inherence of order in things—and of "right in human nature"—lest order and right be conceived as merely imposed upon things by "writers" according to their whims (a placito), as is the case with all dogmatic theology, but also—so argues Vico already in his De Antiquissima Italorum Sapientia—with modern "science," insofar as it identifies what is true with what is "most certain" (certissima).De Antiquissima Italorum Sapientia, Ch. I.1. While Vico's references to "poet theologians" (poeti teologi) point overtly to pre- philosophical authorities, Vico presents himself, if only tacitly or obliquely, as a poet theologian in his own right. In this respect, as Paolo Cristofolini Paolo Cristofolini, "Da Dante a Omero, Da Gravina a Vico," in 2007.

Multi-factor authentication is an electronic authentication method in which a computer user is granted access to a website or application only after successfully presenting two or more pieces of evidence (or factors) to an authentication mechanism: knowledge (something the user and only the user knows), possession (something the user and only the user has), and inherence (something the user and only the user is). It protects the user from an unknown person trying to access their data such as personal ID details or financial assets. Two-factor authentication (also known as 2FA) is a type, or subset, of multi-factor authentication. It is a method of confirming users' claimed identities by using a combination of two different factors: 1) something they know, 2) something they have, or 3) something they are.

Pabongka Rinpoche states in Liberation in Our Hands that if we cannot correctly "recognize the nature of the false mode of existence that is being denied, we will not be able to realize the simple negation [Skr. prasajyapratisedhah or non-affirming negation] that is established through its refutation."Pabongka Rinpoche "Liberation in Our Hands" Pg 274-275 For the Prāsaṅgika, when analyzing a table, the object being negated is not an abstract intellectual concept apart from the table which can be called 'inherent existing', but the conventionally appearing table itself, which appears to naive perception as being inherent. The table is not just empty of inherent existence in some abstract philosophical way; the identity of the table as it appears to normal, everyday perception - which misattributes inherence to the object - is being negated.

René Descartes Taking the study of perception as his point of departure, Merleau-Ponty was led to recognize that one's own body (le corps propre) is not only a thing, a potential object of study for science, but is also a permanent condition of experience, a constituent of the perceptual openness to the world. He therefore underlines the fact that there is an inherence of consciousness and of the body of which the analysis of perception should take account. The primacy of perception signifies a primacy of experience, so to speak, insofar as perception becomes an active and constitutive dimension. Merleau-Ponty demonstrates a corporeity of consciousness as much as an intentionality of the body, and so stands in contrast with the dualist ontology of mind and body in Descartes, a philosopher to whom Merleau-Ponty continually returned, despite the important differences that separate them. In the Phenomenology of Perception Merleau- Ponty wrote: “Insofar as I have hands, feet, a body, I sustain around me intentions which are not dependent on my decisions and which affect my surroundings in a way that I do not choose” (1962, p. 440).