Sentence examples for mere relation of from inspiring English sources

For example, by the end of thirteenth century, most philosophers use it to explain the doctrine of creation, saying that creatures are related to God by a real relation, whereas God is related to them by a mere relation of reason (cf. Henninger 1989).

claims straightforwardly that "probable things are truth-like" (probabilia … sunt verisimilia).[7] Other scholastic uses of these words suggest instead a mere relation of frequent mutual implication.

Thus, when a substance acquires a new relation without undergoing any real change this is often explained by saying that the substance acquired a mere relation of reason.[37] Finally, some medieval philosophers use relations of reason to identify a sense in which God can have accidents after all.

This impulse is due to the pessimist's conviction that "evil is no mere relation of the subject to particular outer things, but something more radical and general, a wrongness or vice in his essential nature, which no alteration of the environment, or any superficial arrangement of the inner self, can cure, and which requires a supernatural remedy".

This effort, as we shall see, helps to explain the pervasiveness in late medieval philosophy of the distinction between so-called real relations (relationes reales) and mere relations of reason (relationes rationis).

This means that they added other orthogonal dimensions to the mere subordination relation of a hierarchy, which helped them to improve the indexing of literature.

Byzantine theologians opposed the addition, first on the ground that the Western church had no right to change the text of an ecumenical creed unilaterally and, second, because the Filioque clause implied the reduction of the divine persons to mere relations ("the Father and the Son are two in relation to each other, but one in relation to the Spirit").

For the mind, mere causal connection is not enough; some further relation of co-consciousness is required.

Thus what differentiates property from mere possession is that it is grounded in a relation of reciprocal recognition between two willing subjects (§71 and remark).

Like many other medievals, therefore, Aquinas concludes that in this case the relations (or relative dispositions) are not real, but mere beings of reason.[39] The claim that self-identity is a relation of reason might seem worrisome.

But whatever the relation of thinking to sensing, thinking seems to involve more for almost all observers than a mere reception of impressions from without.