Sentences with phrase «as conscious feelings»

Infants and children, however, do not cognitively understand and label their emotions as conscious feelings until later childhood.

But however these more extreme statements may fare, I am sure that White - head means to say that the dominant occasion has nonconscious as well as conscious feelings.

Not exact matches

Said another, «I feel especially self - conscious and more dysphoric about my gender than usual when I'm at the pool, as swimming attire usually covers less skin.

Make a conscious effort to tap into that feeling as regularly as possible throughout the day.

Granted that the primordial nature constitutes God's «free» (though unconscious), nontemporal decision, yet as an actual entity he is completed by the conscious, temporal, self - creative propositional feelings he bears toward particular occasions.

Once differentiated, propositional feelings are merely components of conscious feelings, and hence themselves unconscious, as Whitehead clearly announces in the first paragraph to that chapter (PR 256/391), a later insertion.

As the living person draws upon a wider bodily experience, so the conscious ego, if there should be one at a particular moment, draws upon a vast ocean of unconscious feeling which sustains it.

Social order within these feelings explains, as one example, a string of associations following on the conscious perception of some important object in the environment.

They are «dimly conscious» in two senses: (1) as experiences, they do not normally rise to the stature of conscious centers competing for control of the organism, but they have appetitions and aversions in their own right so that it seems appropriate to label them «dimly conscious»; (2) they are perceived only dimly by the members of the regnant society, i.e., the regnant society has these particular occasions as dim, vaguely felt, negative «scars» on the data of what is clearly perceived in full consciousness.

By this distinction of two modes of passivity — of receiving forms - Aristotle sets off the world of conscious experience from the world of nature, but in such a way that not only the objects but the very workings of nature are included as part of what is felt.

Though it has been done, it is philosophical stupidity to deny either that we experience spatially extended objects or that we experience ourselves as active conscious centers of feeling, experience, thought, intention, attention, volition, desire, emotion, satisfaction, etc..

The content of a temporal occasion is its antecedent world synthesized and somewhat transformed by a new mode of feeling; the consequent nature of God consists of the temporal occasions transformed by an inclusive mode of feeling derived from his all - embracing primordial nature, so as to be united in a conscious, infinitely wide harmony of feeling which grows without any fading of its members.

Propositions are such; in every experience, conscious or unconscious, they function as «lures proposed for feeling.»

The Awakenings in America, for instance, couldn't have happened apart from the fact that great numbers of people, theretofore conscious of themselves as Christians in some sense, suddenly felt that the depth of their «certitude» had been disgracefully shallow.

Consciousness raising, then, is simply the bringing into conscious awareness of those influences which cause us to feel and behave as we do.

But they included also the whole welter of conscious and unconscious emotions and feelings from the past as well as the cumulative results of previous psychic activity.

I feel like a person stunned with a blow, or recovering from a faint, and as yet but partially conscious.

Ford, in tracing the changes in the development of Whitehead's system, suggests that»... with the development of intellectual feelings, Whitehead could well have discovered that his conception of God as a synthesis of purely conceptual feeling was deficient... -LRB-(because)-RRB- without intellectual feelings, God could not be conscious, and these required a basis in physical feeling.

And just as significant, I think, he nowhere seems to explain, as he clearly has to explain if «conscious» and «knowing» are analogical, how not only the greatest but even the least possible individual must in some sense be said to be conscious and to know, as well as to be aware and to feel.

In simple terms, given Whitehead's fully developed system, if God is conscious, then he must have physical feelings as well as conceptual feelings.

Lower creatures feel but scarcely know or think, and if we speak of them as conscious,... we stretch the sense of the word.

On the one hand, he claims that our concept of «know» comes partly from «some dim but direct awareness of deity,» which may often be driven below the level of conscious thought, even if it is never wholly absent there; in a word, we have a feeling of God as distinct from thinking or knowing God (1970a, 155; cf. 1962, 110).

The distinction Hartshorne insists on making here as applied to our present question can be expressed by saying that, whereas mere experience or feeling of God can be not only direct but immediate, high - level thought or cognition of God, being mediated, as it is, by the conscious judgment or interpretation of such feeling, is of necessity mediate.

I felt isolated both personally and intellectually: as a mother at home with young children I was in a different world from my male peers, and I was conscious that my first book had alienated many colleagues in the field of religion and literature (I had called much of the current enterprise into question).

The former — religious experience — need not be highly articulated nor even highly conscious of God as God; it may be vague, diffused, and unformed, yet also a deliverance of what it feels like to be dependent upon a reality greater than anything human or natural.

The way she feels about what she is hearing, what Whitehead calls «the subjective form» of the prehension, is affected by her tiredness and the soreness of some of her muscles as well as by vague and half - conscious hopes and fears.

He describes it as the separation of our conscious experience from our organic feelings.

Lower creatures feel but scarcely know or think, and if we speak of them as conscious, as Wright does, we stretch the sense of the word.

When all at once I experienced a feeling, of being raised above myself, I felt the presence of God — I tell of the thing just as I was conscious of it — as if his goodness and his power were penetrating me altogether.

We ourselves have both conscious and unconscious feelings, the latter sometimes being referred to as the subconscious.

I can not but think that the most important step forward that has occurred in psychology since I have been a student of that science is the discovery, first made in 1886, that, in certain subjects at least, there is not only the consciousness of the ordinary field, with its usual centre and margin, but an addition thereto in the shape of a set of memories, thoughts, and feelings which are extra-marginal and outside of the primary consciousness altogether, but yet must be classed as conscious facts of some sort, able to reveal their presence by unmistakable signs.

Indeed one might say that liturgical worship by and large speaks not so much to the conscious attention of its participants as to those profound and almost unconsciously experienced areas of human life where men live in terms of feeling - tone, of unutterable emotion, and of profound subconscious relationships, with an almost intuitive awareness of the «more» which is deep down in the structure of reality.

Monad's were for Leibniz just as real on the subhuman, even subanimal, levels, as on the human level; they were merely much less capable of thought and definite conscious recollections and perceptions, more limited to simple feeling and extremely short - run memory of what has just happened.

For he insists, as an empirical fact, on the presence of «a special qualitative feel to each type of conscious state» (MC 61).

Bodies and their various organs are the necessary primary receptors of the multifarious influences conveyed by signs qua possibilities, for that is what signs come down to.13 And signs in general have the power to arouse concrete feelings in embodied subjects; such as, for instance, the «qualitative feels» in conscious experiences.14

Brooks is asking for the strongest instances of structural complexity, which will clearly introduce it into the conscious mind; not, perhaps, as an object of contemplation, but as an effective agent within the experience, whose stresses are definitely felt.

As Bernard Williams observed, «If it is a mark of a man to have a conceptualized and fully conscious awareness of himself as one among others, aware that others have feelings like himself, this is a precondition not only of benevolence but (as Nietzsche pointed out) of cruelty as well.&raquAs Bernard Williams observed, «If it is a mark of a man to have a conceptualized and fully conscious awareness of himself as one among others, aware that others have feelings like himself, this is a precondition not only of benevolence but (as Nietzsche pointed out) of cruelty as well.&raquas one among others, aware that others have feelings like himself, this is a precondition not only of benevolence but (as Nietzsche pointed out) of cruelty as well.&raquas Nietzsche pointed out) of cruelty as well.&raquas well.»

At a human level, creativity is the «prius» of all our feeling, acting, thinking, and hoping, of our reality as language - speakers and as conscious deciders.

If for each actual world there is a dense multitude of such propositions and therefore of such intellectual feelings, we would have to conclude that God has a nondenumerable multitude of conscious prehensions for every past actual world, as he has for every actual occasion which has completed its concrescence.

Paul is saying that the Gentiles of whom he is speaking made the conscious choice to live in sin, and as a result, they have become darkened in their mind, feelings, and understanding.

But it is precisely because this feeling remains for the most part buried beneath the level of our immediate awareness that we need symbolic expression to bring this value into our conscious awareness so as to bolster and vivify our capacity to trust.

Just as our conscious human experience unconsciously feels the unconscious feelings of the cells of the brain and achieves a unity of its own life of feeling, so the Totality that is God feels our feelings in the unity of perfect experience.

Debriefing revealed that many of the participants had become aware of race - related feelings — shock, fear, expectation of rejection, vulnerability, confusion, inferiority as a Black, relief at being White again, and guilt about these responses.5 This group was relatively free of conscious prejudices and was dedicated to racial justice.

That Pratt was conscious that he was doing something new in this realm is clear from his Preface, though I feel that he was not quite clear as to what it was.

For some, the longing is a conscious awareness; for others it remains unconscious, felt only as loneliness or an absence of meaning in life.

Understanding those paths, as well as taking the wraps off our own Judeo - Christian tradition, has provided rich resources that can help a person go to the depths — through the conscious mind, through the world of feelings, through the unconscious to deep wisdom and inner knowing.

A conscious field plus its object as felt or thought of plus an attitude towards the object plus the sense of a self to whom the attitude belongs — such a concrete bit of personal experience may be a small bit, but it is a solid bit as long as it lasts; not hollow, not a mere abstract element of experience, such as the «object» is when taken all alone.

Although it includes feeling, it also accents high grade aspects of conscious life such as thinking, recalling, and anticipating the remote future.

As the sun began its descent towards the horizon I walked up the stairs to the Peninsula Hotel, ushered in by immaculately dressed doormen I felt immediately conscious of my traveller's attire and how out of place I must have appeared amidst the grandeur of an establishment steeped in such history.

I felt a little self - conscious as I had only combed my 2nd day hair and was rocking an old t - shirt and leggings — but I didn't want to wait as I wanted to get that sucker in the freezer.