Sentence examples for objective relations from inspiring English sources

His version of the "good will" is one that freely strives to be guided in action by objective relations of perfection that hold among the various objects of love.

William of Ockham, for example, claimed that things "share features in common" in virtue of the fact that objective relations of resemblance hold among them.

In other words, the distinction is supposed to be between objective relations among premises and conclusions, and subjective ways of discovering those relations.

Any theory that provides objective relations of reference and satisfaction, and builds up a theory of truth from them, would give a form of realism.

Such a theory will provide an account of objective relations of reference and satisfaction, and show how these determine the truth or falsehood of what we say about the world.

Although he never explicitly exposed it, Durkheim adopted a realist perspective in order to demonstrate the existence of social realities outside the individual and to show that these realities existed in the form of the objective relations of society.

Normore (1993, 449) argues that a significant transformation occurred in the 14th century British tradition, which "puts in play the idea that deduction is not an objective relation between abstract objects or sentences but a mental operation performed on the bases of what can be understood or imagined".

Whereas the kinship between the ancient Antigone and Oedipus is an objective relation, so that his curse is passed down to her through blood and name, their kinship in the modern version is ultimately a subjective one.

According to the structuralist theory of mental representation developed by Robert Cummins (1996), Paul Churchland (1998), and by Gerard O'Brien and Jon Opie (2004), there is an objective relation of 'second-order resemblance' between the system of representing vehicles in our heads and their represented objects.

This is because Gettier cases show that a person can be justified in believing something in this sense, but still lack the kind of objective relation to the truth required for knowledge.

In De Civitate Dei as in the earlier Contra Academicos, Augustine is a eudaimonist who enjoins us to seek a happiness understood in terms of our objective relation to an hierarchical structure [e.g. De Civitate Dei XIV.25 and XX.21], and he still invokes philosophy, rightly understood, as an instrument that can help us move towards this end [De Civitate Dei XXII.22].