Sentences with phrase «actual occasions of»

That might be an exaggeration, of course, but the fact is that many teachers, while fully aware of the importance of effective parent - teacher communication, still dread the actual occasions of that communication.

Few, however, gleefully anticipate the actual occasions of that communication.

If we posit a role for God at all, it will be as one of those entities which are related to internally in the coming into being of actual occasions of experience.

Each of these cells, like the psyche, is a sequence of actual occasions of experience, each with its own reality and measure of autonomy.

A series of cosmically inclusive actual entities not only can, but must interact with all the innumerable actual occasions of the world.

They are all actual occasions of 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.

If so, we must consider the hypothesis that these events in nature are in fact also actual occasions of experience.

Physical prehensions relate the emerging entity to the actual occasions of the immediate past that are within its scope and enable it to «feel» them.

A society may be composed of many actual occasions of which some are and some are not organized into enduring objects.

My chief concern has been to communicate some notion of what Whitehead means by actual entities or actual occasions of experience, how they are related to each other, and how they are grouped together in societies.

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.

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

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.»

Space - time structure concerns relations between and sustained by the actual occasions of the universe; it is not an actual thing in which the real events of the world occur.

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 prehends all of the actual occasions of the physical world as they emerge.

As explained in chapter two and the preceding sections of this chapter, Hartshorne's ultimate entities, the actual occasions of experience, are all social by nature.

«2 The «subjects with strict identity» are, of course, the actual occasions of the Hartshornian cosmology.

Most actual occasions of experience enjoy no consciousness at all.

«29 Though Whitehead did not use the term panpsychism,» it is clear that the actual occasions of his metaphysics are significantly homogeneous and that this homogeneity includes an ability to feel the environment and respond creatively and purposively to it.

But in both cases the prehensive unifications what Whitehead calls the actual occasions of experience, are highly selective unifications of other prehensive unifications, conscious or not.

The membership of the complex structured society which is the electron is not, properly speaking, any of the subordinate societies or nexus of the electron, such as the personally ordered society, the enduring object, which constitutes the «life» of the electron, but, rather, the individual actual occasions of which these subordinate entities are composed.

He describes instead a moment - by - moment emergence of an infinite variety of actual occasions of experience, which he calls «creativity.»

The actual occasions of experience exist for a moment and then perish.

Both persons and societies have a derivative value in this metaphysical scheme, for it is only actual occasions of experience which have value in themselves.

That is, each actual occasion of the nexus must prehend positively that characteristic which identifies the society as a whole.

Indeed, process thought maintains that the very reality of God's concrete nature is completely dependent upon what each actual occasion of experience contributes to it.

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

At one extreme, we can posit the occurrence of an actual occasion of experience that receives stimuli and triggers motor responses without any significant influence of prior dominant occasions.

In light of this assumption, a somewhat detailed account of diverse types of prehensions by one actual occasion of others is relevant to the question of the possible diversity of modes of God's presence in man.

«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.»

But the soul, or rather each occasion of its life, like every other actual occasion of experience, is relational or social in its essence.

While this twofold claim is in accord with Cobb's interest in arguing for Jesus» «causally efficacious nonexistence,» or the «unmediated prehension by a presently concrescing actual occasion of occasions in the remote past,» it is not in accord with his remarks concerning the providential guidance of God.

He works toward the resolution of these two problems through an amplification of the Whiteheadian notion that the presence within a presently concrescing actual occasion of a contiguously related occasion in its past does not necessarily conflict with the self - determination of the newly concrescing occasion.

In Whitehead's analysis, God's role in creation centers in the provision to each actual occasion of its initial aim.

In any occasion of cognition, that which is known is an actual occasion of experience, as diversified by reference to a realm of entities which transcend that immediate occasion in that they have analogous or different connections with other occasions of experience.

The actual occasion of experience now enjoying «subjective immediacy» (PR 38; AI 227.)

The one concept this analysis is intended to illumine is that of the actual occasion of experience, for this is the key to Whitehead's cosmological formulation.

Just as physical prehensions comprise the physical pole of each actual occasion of experience, so conceptual prehensions constitute the mental pole.

The complete phrase, «actual occasion of experience,» is not characteristic of Whitehead.

(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.

Not exact matches

The living body is a coordination of high - grade actual occasions....

Granted, therefore, that God's infinite conceptual valuation of pure possibility may justly be termed «free» since it is «limited by no actuality which it presupposes (PR 524), yet the temporal integrative activity of his consequent nature, whereby he loves particular occasions of the actual world, may also be called «free,» though in a somewhat different sense.

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).

A field, therefore, composed simply of inanimate actual occasions is not a subject of experience; but, in and through the interrelated agencies of its constituent occasions, it does exercise the collective agency necessary to preserve its own identity as this particular field, e.g., an atom or molecule of a peculiar shape or consistency.

But this is to interpret «the occasion as a whole» to mean the complete set of phases in the occasion, not the occasion as a singular actual entity whose phases are abstractly, that is, analytically, contained in it.

It is rather an objective but strictly non-entitative reality, i.e., a structured environment or unified field of activity for the emergence of successive generations of actual occasions.

Yet what is that raison d'être for a society precisely as a society and not just an assembly of similarly constituted actual occasions?