Sentences with phrase «actual experience of the world»

But this unification in God is never finished; rather it is constantly enriched by the actual experience of the world.5

Not exact matches

Needing the insights, which B2B buyer ethnography can provide, on decoding the actual real world experiences of buyers.

Ford speaks, it is true, of a divine «temporal freedom,» but this freedom wholly derives from the divine nontemporal decision and thus amounts only to the temporal emergence of a nontemporal freedom: «God's temporal freedom is exercised in his integrative and propositional activity, where he fits to each actual world that gradation of pure possibilities best suited to contribute to the maximum intensity and harmony of his consequent physical experience» (IPQ 13:376; my emphasis).

It is one thing to grant that a moral world must contain natural regularities and that some nonmoral evil is an unavoidable by - product of such regularities, but quite another thing to grant that we must have the exact types and amount of natural evil which we in fact experience in the actual world.

The result is basically a «convertive piety» with its call to self conscious conversion, the experience of the «new birth,» and a life of «holiness» that is demonstrably and empirically distinct from the rest of the world in its expression of «actual righteousness.»

«Any instance of experience is dipolar,» Whitehead clearly states, «whether that instance be God or an actual occasion of the world» (Process 36).

A philosopher notes three areas in which linguistic philosophy could broaden itself: 16 (1) broaden the verifiability principle so as to make other experiences besides sense experience possible, (2) abandon the viewpoint that would reduce all meaning of things to present or actual fact, and (3) pay more attention to conceptual frameworks through which we seek to apprehend the world.

Whitehead states that the way in which one actual entity is qualified by other actual entities is the «experience» of the actual world enjoyed by that actual entity.

if it corresponds to an actual reality, must be able to illumine not only human existence, but also experience of the world as a whole.

Whiteheadian actual occasions must rely on the world external to themselves for a vicarious experience of time.

For example, against both dualism and reductionistic determinism and in favor of the pancreationist, panexperientialist view that the actual world is made up exhaustively of partially self - determining, experiencing events, there is considerable evidence, such as the fact that a lack of complete determinism seems to hold even at the most elementary level of nature; that bacteria seem to make decisions based upon memory; that there appears to be no place to draw an absolute line between living and nonliving things, and between experiencing and nonexperiencing ones; and that physics shows nature to be most fundamentally a complex of events (not of enduring substances).

Now it is exactly in situations like this — according to the standard account of orthodox Whiteheadians — that God is supposed to lure the world, by means of what he proffers to actual occasions via subjective aims, toward that falling out of events which will make his future experience most positive.

We may speak of God as superjective in that, as a unified actual entity, he is present to and immanent in the world, luring it toward greater intensity of experience.

Closely related to the notion of an actual world beyond our present experience is the notion of truth as correspondence between our ideas of the world and that world itself.

If our world were a centered universe, a universe with an all - seeing (i.e., all - prehending) God with the ability to introduce, on his own, new information pertaining to the past into the experience of emerging actual occasions by means of their subjective aims, then our world would be a much more harmoniously ordered world than it in fact is.

My experience includes the multiple contrast involved in my prehension of my actual world and the awareness of my freedom as an efficacious dominant occasion to control the activities of lower occasions, particularly those making up my motor responses and their effect on the world, but also including psychological responses.

What does this mean for the actual, on - the - ground experience of living alongside the plurality of religious communities — and nonreligious ones too — that we can not escape or ignore in our world?

Then the first phase does the work of the third phase: «The particular providence for particular occasions» (PR 351) is achieved nontemporally, apart from any experience of the actual world.

Briefly, actual occasions are integral drops of experience which, in an episode of subjective immediacy, experientially gather the antecedent world into a novel, concrete unity (MT 205ff.).

«Any instance of experience is dipolar, whether that instance be God or an actual occasion of the world.»

There he said, «Any instance of experience is dipolar, whether that instance be God or an actual occasion of the world.»

God therefore seeks in his experience of the world the maximum attainment of intensity compatible with harmony that is possible under the circumstances of the actual situation.

Whitehead suggests that God experiences the past actual world confronting each individual occasion in process of actualization, and selects for it that ideal possibility which would achieve the maximum good compatible with its situation.

Old structures of existence must give way in creative synthesis to new ones, because, as alive, we experience novelty in the actual world.

it is one thing to grant that a moral world must contain natural regularities and that some nonmoral evil is an unavoidable by - product of such regularities, but quite another thing to grant that we must have the exact types and amount of natural evil which we in fact experience in the actual world.

Panexperientialism resists the completely deterministic interpretation of this idea, according to which the temporally prior condition fully determines every present event: When the event in question is an individual occasion of experience, it has a mental pole, which is partly self - determining (In Whitehead's words, the ontological principle «could also be termed the «principle of efficient, and final, causation,»» because it says that «every condition to which the process of becoming conforms in any particular instance has its reason either in the character of some actual entity in the actual world of that concrescence or in the character of the subject which is in process of concrescence» [PR 24].)

His hypothesis is that, in addition to the past actual world, there are also possibilities not realized by that world and yet relevant to the occasion of experience as it constitutes itself in the immediate present.

If one who holds the subjectivist principle posits the reality of a world of actual entities spatially and / or temporally beyond the present moment of experience, and the reality of causal interaction among these entities, one does so solely on the basis of inference, not direct knowledge.

Accordingly, this «category of conceptual valuation» states that, e.g., after having a feeling of the green feeling in a previous actual entity, the present subject will in the second phase of its experience feel green qua green, i.e., as a pure possibility, in abstraction from its ingression in the actual world.

It is the appearance of the actual world produced by our sensory and conscious experience.

The primordial nature is the source of all those possible ideals which can serve as the initial aims of occasions, while God's consequent experience of the actual world forms the basis whereby God can specify which aims are relevant for which occasions, thereby serving as «the particular providence for particular occasions.

Actual entities, variously called units of becoming or «drops of experience» (PR 27), are «the final real things of which the world is made up» (PR 28).

The qualitative level is relative to the perfections and imperfections of the actual world and can only be as beautiful as the actual world allows: the better the actual world, the better God's experience.

For the perfected actuality passes back into the temporal world, and qualifies this world so that each temporal actuality includes it as an immediate fact of relevant experience» (351) 3 Some interpreters refer also to Whitehead's reference to the «superjective nature» of God in Process and Reality: «The «superjective» nature of God is the character of the pragmatic value of his specific satisfaction qualifying the transcendent creativity in the various temporal instances» (88).4 In this case, however, the actual warrant lies again on page 351, as it is under the light of that particular passage that the «superjective character» on page 88 is interpreted as a reference to the objectification of the consequent nature.

Whitehead points out that the «objectified experiences of the past... describes the efficient causation operative in the actual world» (PR 115-117/176 -178).

But it is also important to understand that the occasions which God prehends as genuinely evil for the actual world are also occasions which are genuinely evil with regard to the completion of God's own experience.

First, the finite entity experiences the objective - case creativity of the past actual entities in its actual world.

Actual occasions, or «drops of experience,» are the final real things of which the world is made, and there is no going behind them to find anything more real.

The final indivisible entities of which the world is made up are actual occasions of experience.

This weaving together of the actual and the ideal is the consummation of the world in God's experience, 22 but it is also our future, since the Ideals used to bring the actuality experienced by God into harmonious unity thereby also become ideals and lures for actualization in the temporal world.

The difficulty of the task of making the «actual world» a datum can be judged if we bear in mind that precisely the immediate and deeply reaching experiences are usually dull and nonspecific.

The objective unity of the world, even though the experience of it may be difficult to reconstruct, is not of a character more lacking in evidence than the concretion of the world in actual, perishing occasions.

Even if it made sense to speak, as Whitehead does, of a «world» as the «relative actual world» of a unique event — then how do such «worlds» stand in relation to that real level of abstraction (cf. 2.4) on which actual worlds and actual experiences interact and interpenetrate one another, the level which Whitehead sometimes defines as «nature»?

Rather, these basic constituents are events or happenings: they are actual occasions which have a subjective side, as «puffs of experience, and an objective side, as genuinely there in the world and as making up that world for what it is.

So, though it is true that every actual entity must be initiated by what has already been done, each must also experience a unique combination of others» superjects in its «actual world.»

Also, in keeping with Whitehead's vision of the intimate tie which exists between us and the surrounding world, Merleau - Ponty insists that we pay attention to the «working, actual body» and the way in which it is implicated in the world which it experiences.

The re-imagined restaurants will offer a completely new dining experience: from curated menus featuring modern Mexican, Latin and coastal concepts, to the actual design and styling of the spaces, guests will enjoy fresh and eclectic dining in a world - class resort setting.

Wenger has no problem throwing Sanogo to the wolves in big games regardless of his total lack of experience but won't give Campbell a chance (by contrast, Campbell has actual big - game experience in the CL and the World Cup).

In additional to being flooded with stress hormones that mom feels from her own fear, the manner in which she is treated and interventions she doesn't really want, babies experience actual trauma from the aggressive way they are often ushered from the comfort of the dark cozy womb attached to their mother, to the world.

Because we encourage freedom from electronic screens the children are able to build their imaginative play from their own experience of the world around them, the actual human activities they see their families, teachers, and friends engaged in.