Sentences with phrase «actual human experience»

While the debates rage on about whether Noah is biblical enough, Heaven is For Real true enough, and God is Not Dead profitable enough, Philomena delivers a quiet, understated, and powerful portrayal of the actual human experience, where clear - cut lines between good and evil, heroes and villains, right and wrong might be good «story-wise» but don't reflect the reality most people of faith actually live in.

Thus far our discussion of some of the traditional religious ideas in the light of an analysis of religion in terms of actual human experience has not been concerned exclusively with any one religious or sectarian movement.

But for Marxists, transcendence is the actual human experience that the human person, though belonging to nature, is different from the things and animals and that the human being, able to progress always, is never complete.

Because these myths are products of actual human experience, they tell us something of the structure of human reality which nothing else can tell us.

This is the trouble with traditional religious doctrines: they are burdened with ideas which have lost their reference to actual human experience.

But here is a field of actual human experience disgracefully neglected and very imperfectly explored, which could make a radical change in our human condition.

Not exact matches

Once God is regarded as an actual entity, the use of personalistic language follows naturally, for our basic clue to the nature of an actual entity is given in our own immediate human experience.

God is real actual, and existent where and when he is present in human experience as real, actual, and existent.

It may be argued that if human occasions of experience prehend God, and they do, they must prehend him as a contemporary, since God as actual entity is contemporary with all other occasions.

Using human experience as a model to depict the nature of reality, Whitehead argues that every actuality (i.e., every actual event) has both a present subjective immediacy and a past objectivity.

To recognize the factual nature of values as responses of actual human beings in actual or imagined situations is to remain on the solid ground of experience which all can understand.

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.

The theory generalizes the repetition of the past that is evident in conscious, mnemonic occasions of human experience into a feature of all actual occasions, human or nonhuman.

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.

Whitehead held that all actual occasions have spatial as well as temporal volume or magnitude; and since all do, it follows that those comprising human experience do.

Whitehead's method, in part, is to analyze these occasions of subjective experience in order to find factors capable of being generalized into principles applicable to all actual entities: «In describing the capacities, realized or unrealized, of an actual occasion, we have... tacitly taken human experience as an example upon which to found the generalized description required for metaphysics» (PR 172).

The stream of conscious experience and synthetic activity is the dominant society of actual occasions in human (and animal) bodies, being influenced by subordinate organic processes in those bodies, then influencing them in turn in an ongoing dialectic of causality and creativity.

The «specious present» of human experience and the quantum events of physics are perhaps the best samples of actual occasions now discernible.

The actual construction of experience is a matter of human decision.

But at another level, the story hints at a possibility in love somewhat brighter than the actual human (particularly the parental) experience of it.

Nevertheless, process thinkers in general propose that anything actual at all — subatomic events, amoebic experience, human experience — has some capacity for novelty, at no matter how rudimentary, even negligible a level.

Whitehead's insistence upon the organismic connectedness of things is certainly conducive to answering this question by means of analogy and metaphor, mapping in isomorphic fashion characteristics of the actual occasion onto the macrocosmic objects of human experience.

This is the sort of experience Whitehead is referring to when he writes: «In describing the capacities, realized or unrealized, of an actual occasion, we have, with Locke, tacitly taken human experience as an example upon which to found the generalized description required for metaphysics» (PR 112).

Now, to speak of conscious human experience in Whiteheadian categories is to speak of a regnant nexus of actual occasions which are enjoying rich supplemental phases.

He said that the «Christian doctrine of grace stands in juxtaposition to the Christian doctrine of original sin and has meaning only if the latter is an accurate description of the actual facts of human experience.

In fact, if Hartshorne's solution can be said to surpass theirs in its explicitly psychicalist claim that God is somehow experienced not only by every human being but by every actual entity whatever, theirs can be said to go beyond his in its more fully elaborated metaphysics of knowledge or cognitional theory.

On the other hand, an electron is a succession of actual occasions, and so is the flow of experience that can be identified as a human person.

This trust in life and the actual experiences which it entails are part of human existence that can be far better explained, as Birch and Cobb affirm, by an ecological model rather than an older mechanical one.

In many passages there is indeed a human being, with its own experience of self, implicitly behind the concept of an «actual entity» as Whitehead himself explains it, (PR 112) 7 and we are of the opinion that impartial readers frequently apply this tacit concept to themselves as paradigms.

The fact that Whitehead understands human experience to consist in discrete «drops» or «actual occasions» of experience may be an example of the fact that Whitehead's generalizations were developed from more than one starting point, in this case modern quantum theory as well as psychology.

Because Whitehead conceives the human psyche not to be a single actuality, but a temporally - ordered society of occasions of experience, and further believes all actual entities to be occasions of experience, he is able to use «the direct evidence as to the connectedness of one's immediate present occasion of experience with one's immediately past occasions... to suggest categories applying to the connectedness of all occasions in nature» (AI 284).

If human experience is genuinely a part of nature, and if there be only one type of actual entity within nature (an idea whose truth - value must finally be verified heuristically), then, since it is that part of nature one knows most intimately, it provides the best starting point for finding principles that can be generalized to all actual entities.

Finally, the doctrine that the regions that constitute the standpoint of actual occasions of human experience include those of subhuman occasions in the brain has several specific advantages.

He speculated that to be an actual entity at all was to have a dynamic structure analogous to that of human experience.

The previous discussion indicates how Whitehead believes one can, by generalizing from occasions of human experience, talk meaningfully about the nature of nonhuman actual entities in themselves.

Whitehead's discussion of subhuman actual entities follows from the principles discussed above, viz., that there is only one genus of actual entities, that one's present experience constitutes the standard for defining actuality, and that subhuman actualities can be conceived in terms of the primary elements in human experience.

Although the last sentence points toward Whitehead's «ontological principle» that grounds every aspect of reality on actual entities, it also provides insights into the problem of interpreting human experience.

Moreover, each human being must be constituted of many millions of these «unit - happenings» or «experiences,» because Hartshorne affirms that persons have about ten new ones per second and that they fit together so smoothly that the transitions between them go largely unnoticed.12 And inasmuch as everything in the universe is composed of similar unit - experiences or actual entities, the number of them that occurs at any given instant of time (if we may legitimately speak of such instants) must be stupendously large.

We have noted that what must be assumed, in order that human experience (and the ultimate particles of nature) can be understood, are successive «actual occasions of experience.»

It rather appears to be the degree to which, in and through the experiences to which these statements point, there is effected an actual deepening and widening of spiritual insight into the nature of ultimate reality, of human existence and of the destiny of man.

The human body is a society of this type because the actual occasions of each part of the body are experienced as being spatially connected in the formation of a single body.

«22 He acknowledges that the term is somewhat misleading, because the ultimate unit - experiences are not the same as the traditional concept of the human soul; but he is content to employ it because of some analogy of feeling - experience between human souls and the actual entities.

The actual blood of everyday human experience — the stuff that art and literature capture, in all their ambiguity and resistance to ideological programs — is not circulating very well to the body's limbs.

The final ontological individual is the actual momentary occasion of experience, in this case, of human experience.

These entities are very different in kind from the corpuscular societies as a whole and, Whitehead is convinced, have much more kinship to the actual occasions of human experience.

(From my Whiteheadian viewpoint, Buddhism seems subtly to have exaggerated the capacity of an actual occasion of human experience to determine its own relation to its predecessors.

c) The unit realities or «actual entities» are «experient occasions,» that is, analogous, however remotely, to momentary human experiences (occurring normally in the human case some 10 - 20 per second).

She argues that it has been a serious mistake for interpreters of Whitehead «to limit the application of his basic ontological category of existence — his actual entity — to just two kinds of existents: subatomic entities, such as electrons, protons, photons and the like, and human percipient experience.»

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.

Both methods have advantages and disadvantages, but the optimum method would be to be able to quantify the connection between the smell that the human nose experiences and the actual, measured amount of specific odorants in the air.