Sentences with phrase «as subjective form»

Whitehead introduces God's consequent nature for a number of reasons, one of them being that this integration of God's conceptual feelings with physical feelings makes propositions and consciousness as subjective form possible, and this makes it conceivable that God possesses consciousness.

DE: I think he would say that a thing's subjective aim perishes with it, but that its character as subjective form can be conformed to by the next in the chain.

Where consciousness occurs, it appears as the subjective form of some part of the higher phases of experience.

Divine consciousness would be multifaceted, embracing the consciousnesses of every reality that had included this as its subjective form.

I propose that we understand self - consciousness as the subjective form characterized by a vivid feeling of «mineness» as it unifies high - grade multiple contrasts.

But as a subjective form of transmuted feelings, the adumbrative quality of «more» acquires an enlarged reference to a community in the totality of past fact.

Insofar as the subjective forms of prehensions in the same phase are determined with reference to this same common subjective end, they are mutually sensitive.

In short, because the nonrepeatability of qualities (as subjective forms) does not imply the non-recurrence of a datum (with its qualities) in many different occasions, the nonrepeatability of qualities does not imply the inevitable degeneration of the divine memory of individuals.

Not exact matches

Each of these can cause us to be more critical than normal and often manifest as false critique in the form of «Church would be better if...» The problem with better is that it is too subjective to be a helpful aspiration in this context.

This subjective form is determined by the subjective aim at further integration, so as to obtain the «satisfaction» of the completed subject.

But the prehensions of each phase must be different from those of the other phases by virtue of different subjective forms, just as on Whitehead's view the prehensions of each occasion differ from those of each other by virtue of the same reason.

The examples given above entail that the subject prehend the past experience in terms of its content or objective data as well as its emotion or subjective form.

This comes about because the «mental pole» structures the entity in accord with its «subjective aim» that settles the form of the entity as the determination properly belonging to it.

Deleuze's idea of the «repetition» as «universality of the singular» may interpret Whitehead's idea of «repetition,» i.e., the apparent paradox that only the unrepeatable become present in other occasions by a «conformal transference of subjective form.

As Whitehead says, «the subjective forms of the conceptual prehensions constitute the drive of the Universe» (Adventures 196).

6 In a conformal feeling, an eternal object already ingressed as characterizing the subjective form of an individual objectification given for a nascent occasion is reingressed as a character of the subjective form of the nascent subject's prehension of that objectification (PR 476, 364, 78).

For the aim of solitariness is the satisfaction of a religious striving, a completion found in such complex, unified, subjective forms as karuna, agape, and jen.

Under Category of Explanation XIII, Whitehead notes that «there are many species of subjective forms, such as emotions, valuations, purposes, adversions, consciousness, etc.» (PR 35).

The generic characterization of the subjective forms which I describe in the next section as active in the formation of religious experience should be understood as depending upon, and leaving room for, a wide variety of historical embodiments, each with its own individual qualitative response.

Furthermore, the particular experiences interpreted as religious on the basis of the categoreal feelings and subjective forms considered in this essay will differ accordingly from those expounded on the basis of an alternative value judgment.

with complete consistency, accords priority to actual entities is that it is only actual entities which are agents, in the primary sense I have endeavored to elucidate, all other entities being «agents» or «efficacious» only either as factors in actual entities, i.e., as contributory to the «act» of actual entities (e.g., eternal objects, prehensions, subjective forms, propositions) or as derivative from actual entities (e.g., nexus, societies).

Since one can not easily refer to a passage not yet contemplated, all of the passage, not just those parts referring to «data» or «subjective form (PR 85) should be regarded as a single insertion.

The physical prehension as conformal feeling, we have said, reproduces the object by assuming the subjective form of one of its prehensions, but as vector it is, and remains throughout the «life» of the subject, an essential relation to that individual object as other, as there and then.

For Whitehead the physical prehension is the object inasmuch as it reenacts the same subjective form — or at least one aspect of it.

What this means is that the initial feeling derives its character, or subjective form, from the object felt, and insofar as it assumes the same form it reproduces the object: «In the conformal feelings the how of feeling reproduces what is felt» (PR 249).

As Whitehead points out, «this prehension into God of each creature is directed with the subjective aim, and clothed with the subjective form, wholly derivative from his all - inclusive primordial valuation» (PR 523).

The problem is still raised in its classical form as the persistence of the disembodied soul, but the question really concerns the retention of subjective immediacy for any occasion, and Whitehead's language suggests that there may be «a peculiarly intense relationship of mutual immanence» between the occasion and God supportive of its subjective immediacy.

The formal component is to be found in the subjective form, first as distributed among the many conformal feelings, finally as unified in the subjective form of the satisfaction.

Subjective immediacy is compounded of two factors, which we might describe as its form and its matter.

Moreover, it receives a great many different ways of feeling, as it feels the feelings of a multiplicity of past actualities, and it must synthesize all these into one final subjective form, the one final attitude it adopts towards its world (cf. AI 327).

His evolution involved the subjective side of life as well as the objective; that is, negatively, we are not to think of great inexplicable gaps in the forms of subjective existence any more than in the forms of biological organisms.

In this regard, a proposition is indeed «theoretical,» but in the deeper understanding as a lure endeavoring to fix the subjective form which clothes the feeling of the proposition as a datum.

Unless we are to suppose that there is little or no correlation between the initial aim and the final form of the subjective aim — a very strange supposition — we must assume vast differences in the initial aims derived from God by a primitive man and by an Einstein, or for that matter, between myself as I drop off to sleep in the evening and as I write these words.

These two strands of American religion — the private and public, the soul - competent and civil - competent, the subjective and objective forms of witness to God as God or God - in - self — are sometimes at war, and sometimes they form complementary relations within denominations and in the minds of most of us.

The subjective aim at the end of the process is not what it was at the start, and, accordingly, the subjective form must change as the subject evolves.

Moreover, as the process of concrescence proceeds, the subjective forms of the prehensions which make up the concrescence are adjusted to one another in accordance with the subjective aim so that they will all be compatible for the final synthesis of satisfaction (PR 235 / 359f.

Other subjective forms such as space and the intellect can also be derived.

Second, there are basically two organic forms: the vegetative and the animate, the lower of which manifests a type of «collective» individuality, («a tree is a democracy,» as Whitehead is fond of saying); and the higher animate form, in which the whole manifests a centrally unified field of experience wherein «subjective» individuality is the norm.

(Religion in the Making, Cleveland: Meridian Books, 1960, 115) A clearer statement of the significance of the ordering to God as an actual entity is: «The conceptual feelings, which compose his primordial nature, exemplify in their subjective forms their mutual sensitivity and their subjective unity of subjective aim.

The primitive form of physical experience is emotional — blind emotion — received as felt elsewhere in another occasion and conformably appropriated as a subjective passion.

Every analysis and every detail resulting from determinate analysis has to be referred to this subjective form as the inner, unrepeatable peculiarity of the occasion in question.

Hence, as Leclerc implies, an actual entity's prehension of a common element of form is not simply a subjective «perception» of that form for its own concrescence, but simultaneously an active correlating of itself with other actual entities in that society so as to constitute a new reality, a higher level of existence and activity.

Whereupon Lucas concludes: «the inheritance of a common form in a living regnant society consists in the serial coordination of the successive subjective aims of the actual entities (i.e., the complete and peculiar «summation» of the series by each succeeding term) toward a final end or «satisfaction» of the society as a whole» (TVF 44).

That the concept of the concrete calls for that of the abstract becomes clear in the concept of the subjective form of an occasion as the concrete, unique, and unrepeatable relation to what was already given.

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.

Second, it interprets the subjective aim of the actual occasion as arising more impartially out of hybrid feelings of aims (propositional feelings whose subjective form involves appetition) entertained for the new occasion by its predecessors.

For Jung believed then, as he continued to believe until his death, that the goal of all the great religions is the subjective withdrawal of libido into the unconscious so that a libidinal power may therein be stored which in the form of «God» or the «soul» becomes the most active force in psychic life.

It is defined as the doctrine that «the primary activity in the act of experience is the bare subjective entertainment of the datum, devoid of any subjective form of reception» (PR 239).

There is the freedom of conceptual innovation in which novel corrective and developmental forms of definiteness emerge in the mental pole as potentiality for final causation, and there is autonomous self - causation in which a mutually determined synthesis of the physical pole and the mental pole modifies the initial ideal aim to become the subjective aim, which is the final cause.

[4] It is here termed «God»; because the contemplation of our natures, as enjoying real feelings derived from the timeless source of all order, acquires that «subjective form» of refreshment and companionship at which religions aim.