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: or any other UK domainname extension for business or personal use." If the UK domainname extension you require is not available, you may consider registering alternative UK domainname extension such as Cornishlight Uk DomainName Registration Beautiful Devon Having your own uk domainname registered for example www.cornishlightCredibility is what's its all about. RegisteringDomainname is now much cheaper than it was UK DomainName Registration, Buying a DomainNameDomainname registration is required by every business thata presence on the Web, or perform E-Commerce. Registering a domainname identifies your business and reinforces its brand

... s and regulative ideas, can subjectivism pass to belief in other free agencies outside the thinking and all-creating self? The result of Mr, D'Arcy's criticism of the matter is that "it is because the man exists as a member of a spiritual universe, and must therefore so exert his power of self-determination as to be in harmony or discord with God above him, and with other men around him, that the distinction between the good self and the bad self arises. But in this very conception of a universe of spirits we have passed beyond the bounds of a purely rational philosophy. Such a universe is not explicable by reference to the vivifying principle of the self;" and accordingly we are registering domain name driven back as before upon the alternative of philosophical chaos, or else of faith in such a superpersonal unity as is suggested by the doctrine of the Trinity. We registering domain name have but hinted at the barest outlines of Mr.

D'Arcy's argument which, as SecondPart300-400 against Idealism, is close-reasoned and subtle; and now we have left but little space to deal with the more really interesting chapter on the "Ultimate Unity." It is not pretended that we can form any conception of the precise nature of that unity, but merely that some such unknown kind of unity is needed to deliver us from the antinomies of thought. As we could never rise to the intrinsic conception of personal unity from the consideration of some lower unity, material or mechanical; so neither can we pass from the notion of personal to that of superpersonal unity or being. This is only a modern and Hegelian setting of the truth that "being" and "unity" are said analogously and not univocally of God and creatures. That there are grades of reality; that "substance is more real than quality and subject is more real than substance," that "the most real of all is the concrete totality, the all-inclusive universal"--the _Ens determinatissimum_, is not a modern discovery, but a re-discovery. That our own personality is the highest unity of which we have any proper non-analogous notion; that it is the measure by which we spontaneously try to explain to ourselves other unities, higher or lower, by means of extensions or limitations; that our first impulse, prior to correction, is to conceive everything self-wise, be it super-human

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or infra-human, is of course profoundly true; but for this reason to make "self" the all-explaining and only category, to deny any higher order of reality because we can have no definite conception of its precise nature, is the narrowness which has brought Idealism into such difficulties. It is probably in his notion of Divine personality that Mr. D'Arcy comes most in conflict with the technicalities of later schools. If, as he says, modern theology oscillates between the poles of Sabellianism and Tritheism, he himself inclines to the latter pole. Father de Regnon, S.J., in his work on the Trinity, registering domain name shows that the Greek Fathers and the Latin viewed the problem from opposite ends. "How three can be one," was the problem with the former; "How one can be three," with the

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latter. These inclined to an emptier, those to a fuller notion of personality. Mr. D'Arcy's Trinitarianism is decidedly more Greek than Latin.

The more "content" he gives to

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Divine personality, the more he is in-danger of denying identity of nature and operation; as appears later. Plainly, the word "person," however analogously applied to God, registering domain name must contain something of what we mean when we call ourselves "persons," else "we are landed in the unmeaning." When Christ spoke of Himself as "I," the selfness implied by the pronoun must have had some kind of resemblance to our own; just as when He called God His Father He intended to convey something of what fatherhood meant for His then hearers. That He intended to convey what it might come to mean in other conditions and ages seems very doubtful; and so if the word "person" has acquired a fuller and different meaning in modern philosophy, we are not at once justified in applying this fuller conception to the Divine persons, unless we can show that it is a legitimate development of the older sense. He argues that if the Trinity be the ultimate truth, the domain name registering Unitarian suppositions and conclusions of the "natural theologian" are bound to lead to antinomies and confusions; and registering domain name he sees in those harmonious interferences and variations of universal import (which are no less an essential factor in the evolution of the world than the groundwork of uniformity and law), evidence of a multi-personal Divine government, of a division of labour between co-operant agencies. This, of course, goes beyond the doctrine of "appropriation;" and amounts to a denial of the singleness of the Divine operation _ad extra_. It seems, in short, registering domain name to imply a diversity of nature in each of the persons, over and above the principle of personal distinctness. Indeed, while it offers a plausible solution of some minor perplexities, it rather weakens the value of the general argument. For the notion of a superpersonal unity is needed chiefly as suggesting a mode in which many mutually exclusive personalities or "spheres of experience" or lives, may be welded together into a coherent whole. Even could I reproduce most exactly in myself the thoughts and feelings of another, it were but a reproduction or similarity. I can know and feel the like; but I cannot know his knowing and feel his feeling; for this were to be that other and not myself. That God's knowledge of our thoughts and feelings should be of this external, inferential kind is as intolerable to our mental needs of unification as it is to our religious sense, our hope, our confidence, our love. In Him we live and move and think and feel; and He in us. That we can say this of no other personality is what constitutes the burden of our registering domain name separateness and loneliness. Our experience exists for no other; but at least it is in some mysterious way shared by That which lies behind all otherness, not destroying, but fulfilling. "We know not why it is," says St. Catherine of Genoa, "we feel an internal necessity of using the plural pronoun instead of the singular." Perhaps it was that she saw in a purer and clearer light what we only half feel in the obscurity of our grosser hearts. But if God knows our knowing, and feels our feeling, not merely by a similitude but in itself, it is not because He is transcendent and "personal," as we understand the word, because He is immanent and "superpersonal," whatever that may mean.

But it is just because revelation tells us that in SecondPart300-400 God there are three selves or Egos, for each of whom the experience (i.e., the thought, love, and action) of the other two exists, not merely similar, but one and the same--the same thinking, loving, and doing, no less than the same thought, love, and deed--that we can believe in the possibility of our personal separateness being at once preserved and overcome in that mysterious unity. That God is love; and that love, which as an affection, produces an affective unity between separate persons, can as the subsistent and primal unity produce a substantial and ineffable union of which the other is a shadow, is registering domain name a view towards which revelation points. That the mere affection of love, the moral union of wills, is an insufficient unification of personalities is implied by the fact that love always tends to some SecondPart300-400 sort of real union and communication; and still more, that it springs from a sense of inexplicable identity. It is almost a crime in criticism to deal with such a multitude of deep problems in so brief and hasty an essay. But if we have roughly indic ...

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