Sentences with phrase «which objectifies»

Despotism is staging a comeback, propped up by a — not the — Yoruba media, which objectifies its permutations and predilections through a virulent antipathy for Ndigbo.

Man appropriates the world in a human way: his relation to it is no longer a means to an end outside himself but an expression of his entire being, in which he objectifies himself without losing himself.

A hybrid physical feeling is a feeling which objectifies the actual entity which forms its initial datum by means of one of this datum actual entity's conceptual feelings.

It prehends the world from a certain perspective, one that can be determined from the relative fullness with which it objectifies the other actual entities it takes as its data.

Looked at from the point of view of its prehension of past occasions, an actual entity (say, in the personally ordered society of actual entities which constitute the «self» of a human being) can be viewed as conditioned by, caused by, the other entities which it objectifies.

To this point, ZOG theory and the pervasive anti-Semitism which it objectifies have planted only the weakest of roots in the militia movement.

The «actual entities» or «actual occasions» are complexities which «have a grasp on each other,» which objectify each other, and which partially integrate and interpenetrate each other.

3) He picks at themes of humanizing that which we objectify, even using fun visual nods to the seductive artifice of movies to slide between time spans, but he can't truly abandon blandly by - the - numbers storytelling.

I've referred to them as «the Narratives that guide our lives» — the stories through which we fundamentally interpret and explain our place in the universe and society, and which objectify our values and sense of what are right and wrong actions.

Not exact matches

For the attained actualities of the external world are objectified within C [the regional standpoint of C], and these «objectifications express the causality by which the external world fashions the actual occasion in question» (PR 489)» (327).

The only thing diminished is the concrescing occasion which no longer can objectify the datum; but even this presumes (falsely) that the occasion «exists» at an early stage possessing the datum, which is lost to a later stage.

How does it objectify itself, if not by imposing its own «satisfaction» in terms of a unified set of feelings upon the regional standpoint which it occupies within the spatio - temporal continuum and therewith upon all the subfields to which it belongs?

This theological perspective has a profound implications for the correction of the scientific epistemology, which tends to regard as the objective and objectifying process, although nowadays there are efforts to correct this situation among the scientists and philosophers of science.

We are allowed this latter statement because, as Bennett says, «the consciousness in question is not the objectifying «awareness of» by means of which we attend to data, but the «awareness with» by which much of our experience is lived» (PS 3:42).

Or a conplaint similar to the ones above, which either objectify the woman (commenting on her appearance, clothes, or even, yes the size of their breasts!)

Whitehead denies to what is «objectified» any «formal» existence, by which he means, that which formally constitutes entity.

Perhaps little can be said, but this transition which originates a new process / whole must be carefully distinguished from the creative process which originates a new object / part, a one of many that is objectified in others.

In any case «creativity,» which takes the place of «primary matter» and which is supposed to be in itself just as indeterminate as the latter, constitutes the actuality of an actual entity» — its reality for itself and finally, as an «objectified» entity, its reality for others.

Of course a perspective on the epistemic situation of a given actual entity A is available from the perspective of another actual entity B in which A is objectified.

Her argument against this position, as best I can discern and summarize it, is that each new divine occasion would in turn be irresistibly objectified or «superjected» (she uses this as a verb) back into the world, which would «bind the present irrevocably to the past, to sacrifice spontaneity and autonomy at the altar of necessity» (p. 164).

Kraus's complaint about Hartshornean theology is that on this view «God would be compelled to perform successive redemptive acts» (p. 163) which would in turn be objectified back into the world.

The objective datum is a further perspective under which that entity is objectified through one of its feelings (PR 353 - 56; 361 - 63).

One way to reconcile the difficulty is to allow that persons act through influencing the self - creation of actual occasions, to allow that a person is grounded in an astronomically large number of occasions as objectified in comparison to the single occasion on the cutting edge of the creative advance through which a person lives, endures, acts.

What is given in any act of experience occurs in a context of relationships which are not themselves completely objectified.

John Cobb uses the expression «creative transformation» as the most generalized statement of the tale which the divine proposition, objectified in Jesus, presents:

Also, such macroscoptic occasions could not be imperceptible because they are only privately objectified, or because they fail to exemplify common characteristics which are causally transmitted from one occasion to another.

These statements give something of the flavor of this early theory: «the first stage of the process of feeling is the reception into the responsive conformity of feeling whereby the datum, which is mere potentiality, becomes the individualized basis for a complex unity of realization» (PR 113C).3 Or, later, «The objectified particular occasions together have the unity of a datum for the creative concrescence» (PR 210C).

We never objectify an object except in an interpreted form, and this is because we objectify objects only by making them constituents of our own processes in which they must be selectively harmonized with other constituents.

Today more than ever before we feel the need — and also see a greater possibility — of objectifying the problem of the subjectivity of the human being... [W] e can no longer go on treating the human being exclusively as an objective being, but we must also somehow treat the human being as a subject in the dimension in which the specifically human subjectivity of the human being is determined by consciousness.

Yet we can objectify the tooth from the toothache and so can a dentist who «extracts not the toothache but the tooth,» (IM 4) which is the same tooth for both dentist and patient.

To slip into Whiteheadian technical terminology, I understand Jesus as a figure the story of whom we objectify with peculiar vividness as a result of his power to grasp the successive subjective aims of generations and generations of men by the sheer massiveness and compelling weight of the ideal vision which he has presented as a lure promising richness and depth of feeling in human satisfactions.

But the seat of existence from which these forces were viewed, and in some measure objectified, could not be identified with any of them.

On the other hand, B may prehend A in such a way that the fact that it is A which it is prehending is of paramount importance for the subjective form of B rather than the particular aspect of A by which A is objectified.

«Indeed, there is a language of faith in which existence naively expresses itself, and, corresponding with this language there is also a science that speaks of existence without objectifying it to worldly being.»

The fact is that duration of self - enjoyed becoming — that moment of passage in which the past actual world is prehended and objectified in a new way for the use of the future.

This is because eternal objects can not convey a sense of the individuality of the past actual entities which are being objectified by a new actual entity (see PR 229f.

A new actual entity does not select the feeling by which it will objectify God.

Individuals who are excessively dominated by powerful emotions which flood the self can objectify those emotions by reflecting upon them in conceptual experience.

Thus, a new actual entity «selects» the feelings by which it will objectify past actual entities only in a very restricted sense of the term «selects.»

In the case of a simple physical feeling X belonging to a new actual entity A, the feeling Y by which X objectifies the past actual entity B is called the «objective datum» of X. Whitehead describes this second subphase in the following passage:

Instead, God determines the feeling by which God will be objectified by the new actual entity (see PR 244 / 373f.).

By contrast, the feelings involved in objectification can express the way in which past actual entities are objectified as individuals.

But the value of the nursing breast as a symbol of God's provision might need to be reconsidered in our own time, a time in which the technological capacity for, and interest in, objectifying women's bodies contributes to eating disorders among young women as well as to rape.

This sense of significance returns to the temporal experience of the immediate human subject, who is objectifying its world, which includes God (PR 350 / 532).

In this objectified knowledge man accepts himself and surrenders himself to the mysterious judgment of God which takes place in the unreflected act of his freedom.

In the poem the fact of separation is not only acknowledged, but the terms in which it is objectified are named with stunning precision.

He will worship some object, some person, some thing — at worst, he will objectify himself and worship that — which then becomes for him his «god.»

Thus, innumerable feeling - greenly's are negatively prehended and all but one occasion in the sequence through which feeling greenly allegedly flows are objectified under eternal objects different from green.

In a strand of really distinct actual entities, these would necessarily stand in a subject - object relationship to one another, so that the entity that perishes and is objectified is a different entity than that which is coming into being.

We had, essentially, objectified our fellow human beings, which struck me as the opposite of a healthy, Christlike engagement of sexuality.