Sentences with phrase «as universal experiences»

This position helps to uncover one aspect of the confusion in much popular language about love which treats it as a universal experience which is merely illustrated in particular cases.

I hope the messages the photographs deliver speak to the personal as well as the universal experience.

Not exact matches

As you might expect from a column dealing with an experience that was both universal (going to Starbucks) and not (getting arrested at Starbucks for sitting at a table and not ordering anything), this one struck a nerve.

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If Pannenberg's theology has latterly become more concerned with churchly matters, it is because he has gained experience of the Church as herself a proleptically universal community.

Such experience no longer regards purely particular things as do the senses, but rather through intuition finds the universal genus behind them all — indeed, experience is «the universal now stabilized within the soul,» according to Aristotle in Posterior Analytics.

Now the distinctions between «superior to actuality» and «superior even to possibility,» or between «superior to other possible individuals» and to «other possible states of oneself» (as an individual identical in spite of changes or alternate possible states), or again, between «superior in all,» «in some,» or «in no» respects of value — these distinctions are urged upon us by universal experience and common - sense modes of thought.

This ecstatic union of Satan and Jerusalem is in process of fulfillment even as Albion (Blake's symbolic figure representing a universal but fallen humanity) experiences the final epiphany of Jesus.

The experience of the particular is the tether that ties us to the universal, even as there is the pang of its remaining particular, of its not being fully shared with others — at least for now.

Insofar as an eschatological epiphany of Christ can occur only in conjunction with a realization in total experience of the kenotic process of self - negation, we should expect that epiphany to occur in the heart of darkness, for only the universal triumph of the Antichrist can provide an arena for the total manifestation of Christ.

A contemporary faith that opens itself to the actuality of the death of God in our history as the historical realization of the dawning of the Kingdom of God can know the spiritual emptiness of our time as the consequence in human experience of God's self - annihilation in Christ, even while recovering in a new and universal form the apocalyptic faith of the primitive Christian.

In contrast with this experience, which is universal and important but not of central or ultimate importance, the experiences described in the next part of this book as defining religious experiences are involved in and illustrated by every form of human activity including the seeking for food and the appreciation of art.

If process is a whole with parts, the meaning of «process» as temporal extension can not be a growing together of parts into a whole, or the «concrescence of many potentials» (Process 22), because the «togetherness of things» in the occasion of experience (Adventures 234) is already established as the actual entity begins since «relationship is not a universal.

From amongst the varieties of human experience only those will be selected as religiously significant which are universal in nature.

The final component of our method will be to develop the implications of the historically - related, communicable, ultimate, universal experiences which are taken as defining religion.

Might I suggest that what writers as poets have to offer is a unique penetration of universal issues via carefully chosen particular experiences and persons.

Just as the experience of dying is both universal and private, so each of these examples combines the universal paradox of faith in God's living power with the speaker's particular situation.

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.

But experiences which are so rare as to be inaccessible to ordinary persons or unrelated to the life every day can not be the basis for a universal religion.

This notion was already present in Husserl in that he described intentionality as a «universal medium which in the last resort includes within itself all experiences, even those that are not characterized as intentional» (Ideas 226).

All three modes of theological discernment are necessary as a corrective to theological vision's tendency to distort ideologically, to ascribe universal validity to the limited and particular, and to gloss over ambiguity and tragedy in experience.

He says, «The theology of religion [as a Christian enterprise] asks what religion is and seeks, in the light of Christian faith, to interpret the universal religious experience of humankind....»

But it remains true that the prophet's experience is not different in kind from the experience of any other man, and that his greatness and relevance lies not so much in his unique capacities as in the fact that he does represent the universal religious perspective implicit in the experience of every man.

One of the reasons why the community of faith has long been known as catholic or universal, is that it must hold together in love and mutual respect all the diversity that our individuality brings to the experience of faith.

As suggested in chapter seven, the groundwork for an appropriate presentation of Jesus» death is already laid in the relational principles of universal interconnectedness, prehension and reenactment, and the overriding goal of creative advance through intensive experiences.

The first hundred and fifty or so pages of his Leviathan show forth his attempt to paint that portrait of human being, but by almost universal agreement, he failed — that is, he could not both present human being as a part of the new nature and at the same time do justice to our direct experience of what it is to be human.

Lewontin thus saw creationism as falsified not so much by any discoveries of modern science as by universal human experience, a thesis that does little to explain either why so absurd a notion has attracted so many adherents or why we should expect it to lose ground in the near future.

21 In his James Lectures at Harvard in 1940, he abandoned the term «particulars» for «universals» or «qualities» that, based on the examples he cites, functioned somewhat like Whiteheadian «eternal objects»: that is, ordinary macroscopic objects or experiences are to be conceived as a particular togetherness of these qualia at a given locus in spacetime.22

In addition to these everyday changes, there is also the apparently universal experience that as the years pass and one grows older, time seems to speed up.

For if the data of experience consisted only of universals, then the experiencing subject would have to infer the existence of other individual actual entities, just as Descartes claimed to infer the existence of a real man in the street from the sense - data present to his eyes.

Since meaning depends upon the assignment of relevant experiences, the five fundamentals of religious experience may be taken as providing basic meanings for the concept of deity in a universal religion.

Moreover, if «God» is correctly understood as in some sense referring to reality itself, its referent, if any, is evidently ubiquitous, and this implies that the experience of God is universal as well as direct — something unavoidably had not only by mystics or the religious but by every human being simply as such, indeed, by any experiencing being whatever, in each and every one of its experiences of anything at all.

I conclude, therefore, that if Hartshorne's argument is successful, this can only be because it shows that we have not only a direct intuition of God but also a direct intuition of God as eminently psychical, and hence also think or consciously realize that the inclusive whole of which we experience ourselves to be parts is a universal subject of experience.

But, even more important, it should be recognized that a religious view of life, based as it is on universal and central experiences such as we have described, has only a remote connection with these speculations regarding the primordial history of the physical cosmos.

The stories are usually about famous people or the enduring stuff of universal experience, but they can not satisfy the congregation's deepest longing, which is to explore its own life before God in as concrete a fashion as possible.

He reasons that, as the universal and necessary principle of all existence, God must be present as a datum in every experience whatever, regardless of whether or not the experiencing subject is fully conscious of this presence.

But to be of full value for all people in all ages these insights must be understood as illustrations and particular embodiments of general aspects of universal human experience.

Otherwise God would be a universal natural substance, something non-rational; psychological experiences, excitement and ecstasy, devotion and joy, would be interpreted as communion with God.

Still, by starting with the frankly stated premise that the problem is the flawed human character in a mysterious universe, Miller was able to highlight the universal aspects of even so eccentric an experience as that of the Puritans.

And as spiritual minds we also perceive the universal relationships which define the objective nature of the things within our experience.

If later selves have content in them that resembles the content in earlier selves, then by an argument made familiar by Bertrand Russell, this resemblance would seem to require grounding in a monadic or dyadic universal which is a multiply exemplifiable entity in each, perhaps the relation of resemblance itself.4 In order to be veridical, my present memory of a past experience must have identical qualities instanced in it as were instanced in the past experience when it was present.

Christian doctrines should not be understood as universalistic propositions or as interpretations of a universal religious experience.

These epistemologies have held that the primary elements in experience are barren universals, and that all other elements must be classified as derivative.

By what Whitehead styled «the appeal to the direct intuition of special occasions --» he was referring to the primitive days of the Church in which Jesus» impact was known as a reality — we may possess, and Christian conviction affirms that we do possess, a key or clue «of universal validity, to be applied by faith to the ordering of all experience.»

Although Metz views the categories of narrative and memory as essential for Christian solidarity with the world, his categories refer primarily to the collective experience of the church universal expressed in theological terms (memory of the dead, apocalyptic hope, etc.).

In Whiteheadian terms this «That» is understood to be the nonspecific experience of the ultimate process of reality, creativity understood as universal subjectivity.

In other words, Whitehead's reference to creativity as the universal «factor of activity which is the reason for the origin of the new occasion of experience» (Adventures 179) is not against the ontological principle.

It is creativity experienced as universal subjectivity.

Haight sees faith as «a universal form of human experience» that «entails an awareness of and loyalty to an ultimate or transcendent reality.»

The realization of» oneself as universal subjectivity might very well be an experience of light, because it could possibly be the realization of the pure energy of becoming.