Sentences with phrase «such individuals experience»

Such individuals experience mixed emotions, seeking both closeness and distance in their relationships.

Menopause is such an individual experience — what you go through and what your mother goes through may be completely different.

Without it, players» influence on their world will be severely limited, as the camera and microphone effects that made the first game such an individual experience will be missing.

Not exact matches

As research shows, it's likely because elements such as personal preference, experiences, upbringing, cultural differences, context, etc., often muddy the effect individual colors have on us.

At first, the platform will target individuals who are experiencing well - known health conditions, such as knee surgery, following them throughout the regimen of pre-op, post-op, and maintenance.

Individuals such as entrepreneur Adam Brault have written about how their Twitter - quitting experiences were highly valuable.

Aside from such training schemes being a miserable experience for those individuals, it also means they are only half - effective?

After experiencing problems with Paypal and disabling it as a means of contribution, our individual donations dropped off as not everyone found the alternatives, such as paying directly into the bank account, convenient.

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.

In sum, then, the penalty for neglecting to allow for a divine temporal freedom beyond that of God's primordial nature is to be required to grant, in effect, that the timeless and the abstract adequately describe the temporal and the concrete, even the concrete acts of divine love for individuals.2 Such a view does not agree with the deliverance of religious experience.

Consider the parallel case of German Catholicism, which experienced nothing like a comparable doctrinal collapse, apart from certain individual exceptions such as Karl Adam and Josef Lortz.

From our analysis here, post-conservative theologians and popular expressions of such in some emergent - type movements, insofar as these still place priority on the experience of the individual and in the present over traditions, are still liberal.

This early absorption of the individual in the social group is made clear in the Old Testament by the further fact that, at the start, there was no such experience as would be called now «personal religion.»

The 1938 report Doctrine in the Church of England says that «every individual ought to test his or her belief in practice and, so far as his or her ability and training allow, to think out his or her own belief and to distinguish between what has been accepted on authority only and what has been appropriated in thought or experience».23 Such an emphasis has to allow for variety of belief and view within the community.

The individual and the community are both essential components of an irreducible dialectic, and maintaining the integrity of such dialectics, as Ziegler so faithfully communicates, is for Soloveitchik a fundamental necessity for genuine religious experience.

Upon careful analysis, at least ten such points become apparent: (1) Blake alone among Christian artists has created a whole mythology; (2) he was the first to discover the final loss of paradise, the first to acknowledge that innocence has been wholly swallowed up by experience; (3) no other Christian artist or seer has so fully directed his vision to history and experience; (4) to this day his is the only Christian vision that has openly or consistently accepted a totally fallen time and space as the paradoxical presence of eternity; (5) he stands alone among Christian artists in identifying the actual passion of sex as the most immediate epiphany of either a demonic or a redemptive «Energy,» just as he is the only Christian visionary who has envisioned the universal role of the female as both a redemptive and a destructive power; (6) his is the only Christian vision of the total kenotic movement of God or the Godhead; (7) he was the first Christian «atheist,» the first to unveil God as Satan; (8) he is the most Christocentric of Christian seers and artists; (9) only Blake has created a Christian vision of the full identity of Jesus with the individual human being (the «minute particular»); and (10) as the sole creator of a post-biblical Christian apocalypse, he has given Christendom its only vision of a total cosmic reversal of history.

In Hartshorne's theology, which excludes some particulars such as inferior emotions or ignorance from divine experience, it is particularly difficult to see how the All could be «an individual being.»

In my experience, the issue is not an anti-christian world, but a sense that certain individual «Christians» such as yourself, as well as some various religious denominations claiming to be Christian, have set themselves up as judges of all humanity.

Just this: knowing that ignores or papers over our individual and corporate human experiences of the cross is of little value and even less use in a world that testifies daily to the reality of such experiences.

Revelation does not figure in this creed, unless «individual experience» counts as such.

Only because our species evolved within such societies do we now have, each of us, the capacity to experience reflective self - consciousness and develop an individual identity.

Certainly in other spheres of experience, such as our knowledge of other persons, both general considerations and the individual encounter come into play.

Yet such a network of beliefs grounded in experience is still seemingly regarded by McGrath as an individual Weltanshauung, «theory laden», something of an imposition upon underdetermined data.

Though all of our experiences may contribute to the divine experience and enjoyment, such objective immortality does not help or comfort the individual worshiper who, presumably, needs assurance that God is on his side.

The dignity of the individual person is a Western experience grounded in the Christian knowledge of man as a child of God and his eternal value as such.

In this way, social cooperation among human beings brings about the cohesion, and therein the unity, required of a society by interrelating the personal experience of individuals in such a way so as to emotionally bond those individuals together.

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.

We find such centralized control present in our individual human experience, and we have immediate introspective awareness of the conscious experience that functions in this control.

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.

This type of argument is again broadly evidentiary in nature, although it reflects not the «turn to the subject» characteristic of the appeal to individual experience, but rather a «pragmatic» or «linguistic» turn, as illustrated by Whitehead's observation that the evidence of human experience as shared by civilized intercommunication «is also diffused throughout the meanings of words and linguistic expressions» (cited in TPT 74).12 Such an appeal is an essentially historical form of argumentation.

Not only has it given traditional theists such as Plantinga an «opportunity for an easy victory» but, more importantly, it has allowed such theists to avoid addressing the real question that evil poses: Given the incredible amount and pervasiveness of the pain and suffering that continues to be experienced by actual individuals, is there some plausible reason not to assume «that God is guilty of nonexistence» (ER 46)?

Such an appeal to individual experience is designed to convince others that one has properly described the evidence of their own experience in the relevant respect.

Furthermore, even the identification of the putative content of experience proves to be normed by whatever hermeneutical analysis is employed, for one can only imagine, much less recognize as present, what one can come to identify somehow.16 Finally, some hermeneutical analysis is also presupposed by and, therefore, normative of any argument from experience, whether of the individual or the communal type, since it is only experience as interpretable in terms of some description or other to which one can ever appeal either for the mutual corroboration of such descriptions or for their illustration of a theistic interpretation.

To recap the argument as a whole: Having begun with mutually corroborating individual and communal appeals to experience to establish what he takes to be a fact, namely, that our twofold noetic experience of ourselves and others is valuational, Ogden then argues for a further noetic sense of an encompassing whole in addition to such a twofold sense of the worth of self and others.25 Finally, he argues in correlational fashion that such a threefold noetic experience of valuation presupposes as the condition of its possibility an ontic whole to be experienced.

In the course of time there have been many such God possessed men and women, and these moments of divine communion have been real within the context of the individual experience.

The first general type of argument intended to lend credibility to such a description we can call the appeal to experience which, in turn, can comprise an appeal either to individual experience or to communal experience (or to what we may equally well call the history of ideas).

This tentative model for understanding the causes of problem drinking is offered in the report of the Cooperative Commission on the Study of Alcoholism: «An individual who (1) responds to beverage alcohol in a certain way, perhaps physiologically determined, by experiencing intense relief and relaxation, and who (2) has certain personality characteristics, such as difficulty in dealing with and overcoming depression, frustration, and anxiety, and who (3) is a member of a culture in which there is both pressure to drink and culturally induced guilt and confusion regarding what kinds of drinking behavior are appropriate, is more likely to develop trouble than will most other people.»

As we have seen, process thought not only affirms pluralism, which is reflected in our schools, universities, and colleges no less than in our society, but advocates such an attitude of openness towards individuals, groups, cultures, and ideas different from ourselves and our own groups, cultures, ideas that the possibility of increased contrast, richness of experience, of mutual transformation, without loss of integrity, is enhanced.

Reality, once self - evident, and therefore not conceptually experienced, but which can now only be reached by an effort of the individual mind — this is what is contained in a true poetic metaphor; and every metaphor is «true» only insofar as it contains such a reality, or hints at it.

Who then has the right to make the decisions: the individuals as such; local groups; or the church, which represents the corporate experience both of interpreting and of applying the biblical directions?

Such recognition avoids the grim but fashionable conclusion that human reality must mean the trivial experience of individuals, leveled by a homogeneous majority complacently satisfied with the «unholy» given.

Hartshorne (Dec. 22, 1938) develops his argument that in experience there are gradations of awareness, such that in experience «faintly given is the whole past, including the past of other individuals, particularly those composing the body.»

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.»

The reaction I experience is individual and discrete; as such it is unintelligible.

But the electromagnetic society as such would provide «no adequate order for the production of individual occasions realizing peculiar «intensities» of experience unless it were pervaded by more special societies» (PR 150).

The third of the major functions of traditional religious faith is to provide a body of belief structures which serve to harmonise the many disparate ideas, experiences and institutions within society in such a way that individual as well as corporate needs and aspirations are given expression.

But Whitehead directs our attention away from such enduring things to the individual «occasions of experience,» momentary events whose subjective aims determine their becoming.

Rollo May describes what one experiences in such crises: «With the confrontation of non-being, existence takes on a vitality and immediacy, and the individual experiences a heightened consciousness of himself, his world, and others around him.»

The main point here is that «I» does not refer to a reality that underlies experience but to the flow of experience as such or to the individual occasions that make it up.

Such thought uses its symbols for the purpose of apprehending and expressing insight or understanding of the nature and and of life as experienced by the individual and group.