Sentences with phrase «become objects for»

That is, the form is received in matter as it is in any physical change, but also the form is received without matter, that is, it is possessed in disassociation from the sentient's material constitution.3 In virtue of this second mode of reception, the sensible thing is something more than an agent; it becomes an object for an experiencing subject — though this is not, of course, how Aristotle expressed it.

For Whitehead, therefore, the basic structure of all actual entities is subject constructing itself out of objects, and it is by becoming an object for a subject that one actual entity becomes present in another.

will cease in a moment to have such subjectivity and will become an object for new occasions of experience.

The word essay had evolution over the years and now it has become an object for the people to express themselves and their emotions.

However, rather than being perceived as passive objects of male pleasure as stereotyped by the pornography industry, the women here are seen as active protagonists; they are given agency and the masculine element, symbolised by phallic shaped fruits and meats, becomes an object for their consumption.

Not exact matches

If it became a robust community, you would undoubtedly start to see people create and trade virtual objects for real money.

«All objects will become intelligent,» says Ravi Belani, who teaches entrepreneurship at Stanford University and is managing partner at the Alchemist Accelerator, a Silicon Valley accelerator for enterprise startups.

Study after study has been done that shows when we're presented with extrinsic motivators — a performance evaluation, a stats counter, a grade at the end off a class — these motivators actually become shiny objects that conceal our own intrinsic reasons for doing it.

As it becomes easier for developers to activate objects into digital experiences, demand will increase for customizable objects.

AN electronic system for automatic and accurate measurement of volumes of solid objects could become a weapon in the fight against breast cancer.

Every object, situation and experience you encounter becomes a potential platform for a new idea.

Apple's hardware design — at least according to Leander Kahney's account in «Jony Ive» — gradually became an afterthought, with designers doing «skin jobs» for products created by committee rather than dreaming up objects themselves.

[She becomes] an object to be used for some man's pleasure.

After that point an actual entity has only objective existence, whereby it serves as an «object» in the constitution of a superseding actuality and becomes a datum for the creative advance (PR 72).

This is so for process metaphysics where becoming is bounded on either end by an eternal (timeless) object.

The clown takes the place of the lowest of the low, and the fool mistakes dried peas for pearls, so that the integrity and worth of every person, thing and moment — however lowly — may be defended and become the object of special wonder and delight.

It now becomes clear that God's envisagement of the eternal objects is necessary, not only to secure definiteness of outcome in nature but to secure any agency whatsoever for them.

For it is only when it is plainly seen that the great purpose is the building of the universal Kingdom of God, and that the object of human living is the development of the human spirit, that the irrelevance of such things as material success becomes apparent.

These object / beings are the potentials for the new subject / becomings.

Our life of suffering is not a spectator sport for God; indeed, it is he who submits to become the object of our speculation: «Look and see if there be any sorrow like unto my sorrow.»

Scandalously to oversimplify his argument, it is, says Heidegger, the history of this nihilistic impulse to reduce being to an object of the intellect, subject to the will, that has brought us at last to the age of technology, for which reality is just so many quanta of power, the world a representation of consciousness, and the earth a mere reserve awaiting exploitation; technological mastery has become our highest ideal, and our only real model of truth.

, are [become] increased by one,» refers to the internal process of temporal growth which, when it has completed its creation, dies leaving a new one, that is, a new object for the superseding world.

The love of Radha, the beautiful gopi, who later became a goddess for some cults, and Krishna, the youthful dark deity, who is the object of widespread devotion, is less a story remembered than a random succession of episodes seen and heard, sung and danced.

Krishna in the north become the objects of bhakti's impassioned devotion, and bhakti poetry, brimming with love for the Lord flowers in the vernacular languages which, to some extent, take over from the language of «high» culture, Sanskrit.

For Whitehead the real object is thereby adumbrated: the intentional object is the real object under the aspect of prehension N in accordance with the subjective aim of the becoming occasion.

Can we no longer appeal to St. Paul, for whom discipline of the body was courageous refusal to let others and oneself become objects?

The question of truth for interpretation becomes whether the sign corresponds to the object in the respect specified by the interpretant - sign that connects them.

For Whitehead God is a metaphysical necessity, not as the world's creator, ex nihilo but as that foundational actual entity which is the home of eternal objects and the medium by which they can become objects of that aspiration on the part of ordinary actual entities which is the moving force of the world.

Once it has come into being, it becomes a fixed datum, an object, a cause for the events to follow.

Thus any actual entity of the universe becomes for Whitehead a subject prehending objects.

We were made not primarily that we may love God (though we were made for that too) but that God may love us, that we may become objects in which the divine love may rest «well pleased.

Whereas in an Aristotelian substance philosophy the problem of the immanence of object within perceiving subject is how that object there can become present in this subject here, in Whiteheadian process philosophy the problem for perception (or prehension in general) is how that object there - then can become present in this subject here - now?

It is only when he comes to account for what he finds in experience that the percipient becomes full activity, the active world becomes the world of inert data, and the whole is thus reduced to the fundamental structure of experience: a complex of subject and object.

... [Americans] have become a nation that may defy every foe but that most dangerous of foes, herself, destined to a majestic future if she will shun the excess and perversion of the principles that made her great, prate less about the enemies of the past and strive more against the enemies of the future, resist the mob and the demagogue as she resisted Parliament and King, rally her powers from the race for gold and the delirium of prosperity to make firm the foundations on which that prosperity rests, and turn some fair proportion of her vast mental forces to other objects than material progress and the game of party politics.

The conclusion I want to pull out of these considerations is this: if there is at least one actual entity in the world characterized by at least one eternal object, one specific form of definiteness, then this actual entity provides all the ontological ground required for the realm of eternal objects — an appeal to God is not necessary.11 And, indeed, in Whitehead, as in Aristotle, there is an eternity and an abeternity of becoming so that within the terms of the system it is inconceivable that there be any region of the extensive continuum, no matter how far it be extended fore or aft, where there is not a generation of actual entities exhibiting concrete forms of definiteness.

These objections are likely to be reinforced in the minds of those who make them by the qualifications which Buber sets for the philosophical anthropologist: that he must be an individual to whom man's existence as man has become questionable, that he must have experienced the tension of solitude, and that he must discover the essence of man not as a scientific observer, removed in so far as possible from the object that he observes, but as a participant who only afterwards gains the distance from his subject matter which will enable him to formulate the insights he has attained.

For as the coveted object is, so becomes the coveter.

I long for a society in which modernity would have its full place but without implying the denial of elementary principles of human and familial ecology; for a society in which the diversity of ways of being, of living, and of desiring is accepted as fortunate, without allowing this diversity to be diluted in the reduction to the lowest common denominator, which effaces all differentiation; for a society in which, despite the technological deployment of virtual realities and the free play of critical intelligence, the simplest words — father, mother, spouse, parents — retain their meaning, at once symbolic and embodied; for a society in which children are welcomed and find their place, their whole place, without becoming objects that must be possessed at all costs, or pawns in a power struggle.

And I would really like for you to demonstrate how the «natural sciences» leads to the conclusion that children become objects and lose their own rights, or how gay sex implies dominance / submission and hetero sex does not.

Take, bless, break, give — the bread was taken and offered to God; thanksgiving was said over it — and here we need to recall that for the Jew, all blessings have always been in the form of a thanksgiving to God for the objects which are to be blessed; the bread was broken, as Christ had done at the Last Supper and as His physical body was broken on the Cross; the bread was given — distributed, so that the believer might partake of it and thereby, as the Church believed, partake of Christ Himself and become one with Him.

But if it should as objects for the contemplation of the intellect but its objectification in actions and deeds that become embodied in the flesh and blood life of the reader, it will in turn realize a new potentiality: the transformation of the reader's self and the world to which that self belongs.

This dialectic provides categories, within our contemporary context, for discerning how communal expressions, when they are cut off from transformative communal experiences, become «objective» and «institutionalized» in ways which dichotomize subjects and objects, experiences and expressions.

The old subject / object distinction is redefined to be the relation of the becoming of the entity (subject) and the subject, having become, is then data for other subjects (object).

Did not God take on flesh and become the object of unspeakable physical suffering at the hands of His created beings, all because of His love for those very beings?

The psychic processes, which were the content of conscious and unconscious experience, became for them also the objects of awareness, and these were, to an astonishing degree, thereby subjected to conscious control.

I can not here investigate why language in our time has become flat, nonallusive, and impoverished, but simply to observe that it has and ask what this means for our churches as they seek to recover ways of worship which shall be more adequate to the object of worship, and more fully reflective of the long history of the people of God in their life of worship.

For whoever so judges either sees in prayer merely a psychological phenomenon, which can become the object of interesting analysis, or he arrogates to himself God's own right.

In that there is implied an indignity which can only be inflicted upon one by a higher power, for by oneself one can never become an object of pity.

The eternal object, the timeless qualitative determination prehended by the event as an internal specification of its becoming, has then divergent functions with respect to the self - differentiation which the event has gained for itself in its relation to its actual world.

He will worship some object, some person, some thing — at worst, he will objectify himself and worship that — which then becomes for him his «god.»