Sentences with phrase «if any individuals experienced»

If any individuals experienced side effects, they weren't invited into the trial.

Arranged and executed intake interviews to determine if the individual experiencing homelessness is eligible and a good fit for the facility

If an individual experiences great anxiety because of constant thought about a stressor, their fight or flight mechanism could be in perpetual heightened response.

Consequently, if individuals experience a higher degree of family allocentrism with their immediate family members, it may be that they desire a similar degree of allocentrism with their romantic partner, contributing to an elevated degree of commitment in their relationship.

The likelihood of developing antisocial personality disorder in adult life is increased if the individual experienced childhood onset of conduct disorder (before age 10 years) and accompanying attention - deficit / hyperactivity disorder.

If an individual experiences relationships that are insecure or if they do not offer comfort or satisfy their needs, it may be more difficult to form healthy, secure attachments where they feel safe openly sharing their needs or emotions.

Not exact matches

It may be hard to scale, but if you care about your customers, individual experiences are vital part of winning them over.

If someone does not have any remote work experience, think twice before hiring the individual.

For instance, if an individual already has experience with a software program the company uses, there's no point in wasting time on retraining.

No matter if you are a new investor just starting to invest on your own or a well - experienced one, many investors are interested in selecting individual common stocks for their own portfolios, but aren't sure where to begin their search for a great investment idea.

The regulations provide a list of categories that can satisfy the qualification requirements for the O — 1 Visa and many talented individuals would benefit from consulting with an experienced immigration attorney to see if they in fact qualify.

It seems like an obvious skill to have if a professional wants to improve their bottom line, yet many experienced individuals in real estate only speak their mother tongue.

However, collection agencies have experience with and knowledge about debt collection that we, as individual business owners, don't have and hiring one can be well worth it if a number of outstanding accounts receivable warrants it.

But I do argue that even if we each had privileged and direct access to, and guaranteed inventory of, our own individual human experience, only a complex dialectical examination could, if anything could, reasonably and nonarbitrarily determine which features of our own experience — individual and human — are essential to experience as such, which are essential to human experience but not to experience as such, and perhaps which are essential to one's own experience but not to human experience as such.

Compare with James's view, quoted above, the following passage of Charles Hartshorne: «If it be asked how the individual can be aware of this infinite range if his experience is finite, the answer is that it is only the distinct or fully conscious aspect of human experience which is finite; while the faint, slightly conscious background embraces all past time» (Beyond HumanisIf it be asked how the individual can be aware of this infinite range if his experience is finite, the answer is that it is only the distinct or fully conscious aspect of human experience which is finite; while the faint, slightly conscious background embraces all past time» (Beyond Humanisif his experience is finite, the answer is that it is only the distinct or fully conscious aspect of human experience which is finite; while the faint, slightly conscious background embraces all past time» (Beyond Humanism.

If there are no natural frames, if each individual accomplishment is so by virtue of the willful framing it has created in order to integrate the elements of its experience, then the shift from «I» to «us» requires that some sort of encompassing frame be fashioneIf there are no natural frames, if each individual accomplishment is so by virtue of the willful framing it has created in order to integrate the elements of its experience, then the shift from «I» to «us» requires that some sort of encompassing frame be fashioneif each individual accomplishment is so by virtue of the willful framing it has created in order to integrate the elements of its experience, then the shift from «I» to «us» requires that some sort of encompassing frame be fashioned.

Having been in corporate America, if we didn't have someway of evaluating personel, with their backgrounds at the firm formatted in some uniform way, how would we ever keep up with individuals and their experience and achievements that lead them to be being considered for a position, particularly in light of a large number of people.

This collective experience is not adequately conceived as the sum of individual experiences, as if these occurred in relative autonomy.

However, if this is the case, then the cynicism of Jane Austen's Charlotte Lucas would appear correct: «Happiness... is entirely a matter of chance» when so contingent upon the particular experiences of the individual.

Obviously — whether or not a given activity is «spiritual» isn't a consideration subject to objective verification, any more than you could determine, objectively, if an individual's experience with mountain biking, eating a taco, or watching a sunset is a «poetic» one.

But if we hold, as for example in Process and Reality, that all final individual actualities have the metaphysical character of occasions of experience, then on that hypothesis the direct evidence as to the connectedness of one's immediately present occasion of experience with one's immediately past occasions, can be validly used to suggest categories applying to the connectedness of all occasions in nature.

If all our value experience relates us to other individuals, why should we suppose that the idea of value retains any meaning apart from inter-individual relations?

I am contending that religious qualities of experience are acquired, if at all, only by an individual who has borne within solitariness the relational matrix of existence, achieving a creative tension between the contrasts of life without permitting fixation on either pole to turn the contrast into an irreconcilable opposite.

Dewey calls this value «quality,» but by the term he means neither mathematical nor secondary qualities; he uses the term to refer, first, to the wholeness or deeper reality, in some aspect of the world, often as that wholeness is presented in a work of art. 24 If this were called the objective locus of quality, the subjective locus would be the emotional intuition of the objective quality; this subjective quality gives the experience itself the unity which makes it that particular experience.25 It is this empirical discernment of quality which provides the substance of the derivative and propositional resolution of the conflict between the individual and its environment.

It can help a great deal if the therapist has a conviction, drawn from direct experience, that regardless of how wretched, confused or sick the individual may appear on the surface, there is this inner center of psychological health, of wisdom, of purpose, which is there to be evoked.

If we experience suffering, so does he; if we experience tragedy, so does he; if we benefit by someone else's suffering, so does he; and if some later individuals reap the reward of our sufferings now, so does GoIf we experience suffering, so does he; if we experience tragedy, so does he; if we benefit by someone else's suffering, so does he; and if some later individuals reap the reward of our sufferings now, so does Goif we experience tragedy, so does he; if we benefit by someone else's suffering, so does he; and if some later individuals reap the reward of our sufferings now, so does Goif we benefit by someone else's suffering, so does he; and if some later individuals reap the reward of our sufferings now, so does Goif some later individuals reap the reward of our sufferings now, so does God.

For if the data of experience consisted only of universals, then the experiencing subject would have to infer the existence of other individual actual entities, just as Descartes claimed to infer the existence of a real man in the street from the sense - data present to his eyes.

Specifically, he allows, «the old problem of analogy: how if at all to conceive an unsurpassable yet individual form of experience, volition, or love, is still with us» (1966b, 212).

If, on the other hand, the assertion is construed subjectively, as asserting that God is the eminent subject of experience, because the only individual who experiences all things as their primal source and final end, it, too, can be shown to be true necessarily, although neither literally nor analogically, but only symbolically, on the understanding that it is nevertheless really and not merely apparently true, because its implications can all be interpreted in the concepts and assertions of a transcendental metaphysics, whose application to God, as to anything else, is strictly literal.

If, on the one hand, this assertion is construed objectively, as asserting that God is the eminent object of experience, because the only individual other than ourselves whom we experience directly and universally, it can be shown to be true both literally and necessarily, on the understanding that such immediate experience of God can become knowledge of God, or even experience of God as God, only through the mediation of concepts and terms.

Add to this the rise of psychotherapy, charismatic transgressivism, and the romantic notion that the experience of full individuality, not the knowledge of individual being, is the source of selfhood, and it's no surprise that the authority of the family as a noble institution has been, if not «blown up», significantly undermined.

Rather it affirms first and always that God, the determining Power governing my individual life, can be rightly called omnipotent only if I experience this power in my own life, only if God allows me to realize it as fact, if He reveals to me His omnipotence.

The new self of each moment partly includes the old experiences through memory, although Hartshorne does not exclude as inappropriate some talk of an old self with new experiences, provided it is clearly understood that the old self is contained within the new experiences and not the converse.4 Furthermore, he reasons that, if human experiences were the properties of an identical ego instead of the ego's being the property of the experiences, then to know an individual ego would mean to know all its future; and, therefore, we could not really know the individual in question until his death.5

It is because many of the terms lack meaning that squares with verifiable human experience (must be verifiable to others, as well, for purposes of proof; but inverse this requirement, as I did with language, and you end up with the following: if something can't be evidenced to others, there is a good likelihood that it is not what the individual thinks it is).

Even if the Servant figure is consistently or only at times conceived as an individual (on the pattern of a Jeremiah, or perhaps the prophet himself, or a contemporary, or someone yet to appear), the very individualization is obviously shaped in the prophet's mind, consciously or unconsciously, by his people's corporate experience in the days from Nebuchadnezzar to Cyrus.

In fact, if we agree with him that human experiences of as brief a duration as one - tenth of a second may be distinguished in consciousness, and if we disregard the problem of whether a sleeping person also experiences at about the same rate of ten occasions per second, then simple arithmetic enables us to conclude that the concrete reality of a human being that lives seventy years is well over two billion individual «selves»!

This rules out causal explanations of perception such as (ii), if it be assumed that there is not immediate awareness of such causal mechanisms within an individual act of perception itself, if one does not have a perception and at the same time experience all the causes which produced it.

The appeal to communal experience invokes a different sort, if also a broader range of evidence than does the individual appeal.

It can not be equated with church membership, or with adherence to conventional moral demands, or with a flash - in - the - pan conversion experience if the life of the individual is not made better by it.

If God is to overcome evil wholly, there must be some «present» in which the individual fully realizes his / her redemption from evil in the depths of experience.

If the preacher has acquired a thorough understanding of personality development and habitually sees people as individuals with distinctly personal histories, if he accepts their present habits and characteristics in the light of their earlier conditioning experience, he can develop a manner and method in preaching that give people the feeling they are understood..If the preacher has acquired a thorough understanding of personality development and habitually sees people as individuals with distinctly personal histories, if he accepts their present habits and characteristics in the light of their earlier conditioning experience, he can develop a manner and method in preaching that give people the feeling they are understood..if he accepts their present habits and characteristics in the light of their earlier conditioning experience, he can develop a manner and method in preaching that give people the feeling they are understood....

The message from the Bible can best come alive for individuals if the minister relates that message to their past experience, felt needs, and daily problems.

If, abstracting altogether from the question of their value for the future spiritual life of the individual, we take them on their psychological side exclusively, so many peculiarities in them remind us of what we find outside of conversion that we are tempted to class them along with other automatisms, and to suspect that what makes the difference between a sudden and a gradual convert is not necessarily the presence of divine miracle in the care of one and of something less divine in that of the other, but rather a simple psychological peculiarity, the fact, namely, that in the recipient of the more instantaneous grace we have one of those Subjects who are in possession of a large region in which mental work can go on subliminally, and from which invasive experiences, abruptly upsetting the equilibrium of the primary consciousness, may come.

At least, our experience of the animals with whom we live is that they exhibit behaviors similar to many of our own; that those behaviors clearly seem to be signs of emotional and mental qualities familiar to us from our own knowledge of ourselves; that animals possess distinctive individual traits, characteristics that are irreducibly personal (even if we feel obliged to recoil from that word on metaphysical principle), their own peculiar affections and aversions, expectations and fears; that many beasts command certain rational skills; and that all of this makes some kind of natural appeal to our moral sense.

If there is to be «suggestion from without» by means of words in order to evoke «moments of insight,» we are still operating on empirical grounds, for in order for there to be a common expression of such insight there needs to be «first a stage of primary expression into some medium of sense - experience which each individual contributes at first hand.»

They were called Anabaptists because they insisted that the baptism of infants was not true baptism, that only believers should be baptized, and that if an individual had been baptized in infancy, after he had the experience of being justified by faith he should be re-baptized.

Gradually my experience has forced me to conclude that the individual has within himself the capacity and the tendency, latent if not evident, to move toward maturity....

And even for me as an individual, is it not important to note that this is by no means the first time I've been a church - goer, that I had been recently finding a kind of joy (one might call it an experience of the sacred) reading T. S. Eliot, that my commitment to the new church is by no means total (in the sense of excluding work or family or friends), and that if statistical predictions work in my case I will probably have moved on to some other kind of commitment in five or ten years.

Even when I was younger, I remember experiencing a particular sense of shame over how much my dad seemed to thrill in our money - saving ways as I was in the corner of the booth wondering why we couldn't be like normal people and get four individual sodas; or why I wasn't allowed to order the Crunchwrap Supreme I so desperately coveted; or if the Dunkin' Donuts cashier was judging us for getting far too many Munchkins for four people.

I am not sure if Arsene Wenger was speaking about any individual players when he made the comments about the role of the senior and more experienced stars in his squad and what they needed to do to get the team back on track after a tough period, or whether he meant any of them who had been around the block a bit.