Sentence examples for ultimate identity from inspiring English sources

Fortunately, the very structure of human experience teaches the ultimate identity between brahman and atman.

process is unlikely to uncover the ultimate identity of shareholders who are hiding behind layers of investment vehicles using unrecognizable names.

With attention now focused on the ultimate identity of the developer pushing through this Lewisham council scheme, the Guardian can reveal a slightly startling coincidence.

"You seem to understand that I — we — actors absolutely risk, kill ourselves, trying to reach the ultimate identity in what's known as a character, beating ourselves down to let the creation take over.

Like Shankara and earlier Vedanta, he admits that there is nonduality (advaita), an ultimate identity of the three orders, but this nonduality for him is asserted of God, who is modified (vishishta; literally "qualified") by the orders of matter and soul; hence, his doctrine is known as Vishishtadvaita ("qualified nonduality") as opposed to the unqualified nonduality of Shankara.

A result of defining the legitimacy of mechatronics as functional is that the ultimate identity can be viewed as thematic.

We also need to be vigilant about our capacity for self-deception and be prepared to suffer for love and for our ultimate spiritual identity.

Lauren Terrazzano, who writes a weekly column for Newsday called "Life, With Cancer," said that for a younger person, "cancer can be the ultimate form of identity theft, if you let it".

"They are cousins of the market fundamentalists, who believe that in the beginning were private property and free markets, and ever since the state has been muscling in," he says, before adding: "Information fundamentalists think that in the beginning was 'me', fully formed, and that national insurance numbers, CCTV, passports and - the ultimate betrayal - identity cards are forms of assault".

It is as if, after a century of flirting with imported ideas of the secular nation state, the region is reverting to the Ottoman Millet system (from the Arabic millah, literally "nation"), which represented a view of the world that made religion the ultimate marker of identity, and classified Ottoman subjects by their various sectarian religious "nations".

(One who claims that A and A′ differ in that A′ comes into existence after A, does not have much to go on. A cannot be supposed to persist after A′ comes into existence. We do not end up with two new sandals and one old one. Why then couldn't it be A itself that reappears at the later time?) The following paradox — perhaps the ultimate paradox of identity — derives from an argument of Church (1982).