This is another reason, then, that individual substances will be understood as mind-like, for Leibniz believes that only minds or mind-like things can originate and alter their modifications.
It cannot be ruled out that the term 'harmful substance' was not understood correctly by all participants and that some of them confounded it with 'harmful products,' not knowing that many 'safe products' contain harmful substances.
With the advent of the first global burden of disease studies in the early 1990s, and the development of standardized metrics of "burden" in disability-adjusted life years (DALYs) or years lived with disability (YLDs), mental, neurological, and substance-use disorders began to be understood as a leading, if not the leading cause of disability worldwide [ 1].
In accordance with this, it should be understood that the substance (ie the TEACHING not the SOUND) of Namu-Amida-Butsu is the condition for our deliverance.
For Descartes, the self, like every other substance, is not directly apprehended; it is understood only through its properties.
Although studies have consistently shown a strong relationship between medication nonadherence and substance abuse in psychotic disorders, less is understood about the mechanisms underlying this relationship.
The crucial hermeneutical point here is that "it"—"nothingness"—does not refer to any object or substance; once the nature of Dao is understood, the embodiment of wu can only mean the realization of ziran.
However, little is understood about pathophysiologic substances that regulate nephrin expression.
What makes this current of inquiry distinct is not its concern with "existence" in general, but rather its claim that thinking about human existence requires new categories not found in the conceptual repertoire of ancient or modern thought; human beings can be understood neither as substances with fixed properties, nor as subjects interacting with a world of objects.
Not so if the trope is understood as a kind of substance.
For Spinoza, there is one thing which expresses itself, or which may be understood, in two different ways, either as thinking substance or as extended substance.
