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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).
Thus, as I indicated in section 4b above, in his Metaphysica Albert explicitly allows for cases in which a substance can acquire real relations without undergoing any real change, and uses the distinction between relations and relational accidents to explain how this is possible.
We had no real relations with any country except the Soviet Union.
Elsewhere he draws a distinction between real relations like truth and imaginary relations such as falsehood.
Ideal relations, in contrast to real relations, subsist necessarily between the terms of the relation.
To admit real relations in God is to admit contingency in God.
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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).
Second, it is a form of awareness constituting a real, genuine relation, a relation that cannot obtain without its relata (the things or items related).
And it is exactly in that excitement that the real relation of stories and science might be found.
All interiors, by definition, occur inside buildings and therefore have a very real relation to these buildings.
Vijnanabhikshu considered the relation between the selves and Matter to be a real relation that affects Matter but leaves the selves unaffected.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com