Sentences with phrase «by subjective feelings»

Trait anxiety refers to stable individual differences in propensity for anxiety proneness whereas state anxiety is a transitory emotional reaction that is characterized by subjective feelings of tension, apprehension, nervousness, and worry; and is associated with physiological arousal.

Not exact matches

The problem with this sort of analysis - by - feeling is when those subjective feelings are simply contradicted by objective facts.

For each individual datum has to be felt conformably by the subject (AI 326; PR 374f) 6 Hence, the subjective concrescence is conditioned, though not determined, by its data.

The dynamism of the feeling of subjective immediacy is a vectorial tending forward, an appetition toward a «more,» which urges the organism beyond domination by the conformal quality of physical feeling.

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.

All human emotion and feelings are subjective and experienced differently by each individual experiencing them.

Rather than, as usual, assign the hybrid prehension of God to the first phase, with the conceptual derivation in the second phase (which would deprive the initial phase of simple physical feeling of any guidance by the subjective aim), we should think of these two terms as referring to the same feeling.

One could point out, quite accurately, that Whitehead talks about God and the world in such a way that it is very clear that while God proffers a subjective aim which, if accepted, would result in the greatest good possible under the circumstances, actual entities sophisticated enough to entertain complex contrasts of feeling also thereby have genuine freedom of choice with the result that they are free to reject the aim proffered by God, free to turn their backs on God's lure toward the best possible tomorrow.

The many feelings must be compatible for every phase, according to the theory of subjective unity Whitehead held when the first condition was formulated, by reason of the unity of the subject.

There is secondary origination of conceptual feelings with data which are partially identical with, and partially diverse from, the eternal objects forming the data in the primary phase of the mental pole; the determination of identity and diversity depending on the subjective aim at attaining depth of intensity by reason of contrast.

I have seen this thrown out before by believers but what they don't seem to understand about «feelings» like love and even pain, is that it's subjective.

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.

A self - conscious occasion unifies the contrasts found in the conscious occasion — that is, of what is and what might be — by means of a subjective form characterized by the feeling of mineness, so that the occasion is aware that it is prehending these contrasts.

«E.g., that the feelings which arise in various phases of a concrescence be compatible for integration; that no element in a concrescence can finally (in the «satisfaction») have two disjoined roles; that no two elements can finally have the same role; that every physical feeling gives rise to a corresponding conceptual feeling: that there is secondary origination of variant conceptual feeling; and that the subjective forms (valuations) of the conceptual feelings are mutually determined by their aptness for being joint elements in the satisfaction aimed at.

To slip into Whiteheadian technical terminology, I understand Jesus as a figure the story of whom we objectify with peculiar vividness as a result of his power to grasp the successive subjective aims of generations and generations of men by the sheer massiveness and compelling weight of the ideal vision which he has presented as a lure promising richness and depth of feeling in human satisfactions.

Buber's position on the law has been interpreted by many, such as the Orthodox leader Jacob Rosenheim, as a dangerous glorification of subjective feeling at the expense of the objective content of actions.)

Whitehead's exceedingly strong distinctions between subjective and objective dimensions of the transmission of feelings, and the final and efficient causality therein involved, fall into the category of this infection of thought by modes of discrimination between individually conceivable things or elements of things.66

This follows from the first Categoreal Obligation, The Category of Subjective Unity: «The many feelings which belong to an incomplete phase in the process of an actual entity, though unintegrated by reason of the incompleteness of the phase, are compatible for integration by reason of the unity of their subject» (PR 26 / 39).

He finds that the vast majority of members are in between these extremes and that their appreciation of sermons is strongly determined by their subjective, religious, and church attitudes and by their feelings of solidarity with the preacher.

And a physical wound caused by an accident has no bearing on my subjective feeling of pain.

By subjective immortality I mean that the subjective feeling (which in persons includes consciousness) is retained in God.

If the inquiry be psychological, not religious institutions, but rather religious feelings and religious impulses must be its subject, and I must confine myself to those more developed subjective phenomena recorded in literature produced by articulate and fully self - conscious men, in works of piety and autobiography.

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.

His subjective aim in the strictest sense is a propositional feeling about himself in that immediate moment of becoming, but this aim is determined in part by propositional feelings about future occasions of his own experience.

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.

Science does this by excluding from its consideration all subjective elements of nature, mind, and conscious feeling.

A new occasion, then, may feel past occasions in the temporal world in terms of their aim for it, and it will be affected to some degree in the formation of its subjective aim by these feelings.

Within each phase there is mutual sensitivity of feeling directed by the subjective end evolved for that phase (PR 342).

I take the original wording to be «their subjective unity of aim,» where aim is conceived as a common feature by which all feelings are ordered together.15 Note that the unity of aim is quite static, for the divine conceptual actuality is itself static.

Nevertheless, if we say, as I think we should, that the subjective feeling of creative unification of the incomplete is at the heart of human experience and the universe, and that our ontology should reflect this by maintaining the fundamental contrast between creative becoming and accomplished being, then perishing is a very important doctrine indeed!

Even so, «their unity of subjective aim» would be an odd circumlocution, for how are the many feelings united by one conceptual feeling?

subjective aim prehends every actuality for what it can be in such a perfected system... woven by rightness of feeling into the harmony of the universal feeling... (Process 345 - 46)

The former are those aspects of a feeling whereby its many objective poles in the past are synthesized by a single future - independent subjective pole in the present; the latter is that aspect of a feeling whereby its many objective poles may be synthesized by many subjective poles in addition to itself, either in the past or in the future.

«The many feelings, in any incomplete phase, are necessarily compatible with each other by reason of their individual conformity to the subjective end evolved for that phase» (PR 342).

The concrescence proceeds by the mutual interplay of the physical feelings with the conceptual feelings derived in accordance with the subjective aim, whereby all are modified and shaped into a final synthesis.

My judgment that I ought to act that way would be warranted by the correctness of my belief that the sense of obligation inescapably functions in the subjective form of that imaginative feeling.

They are warranted by statements about the inescapable inclusion of the sense of obligation in the subjective forms of their imaginative feelings of certain possible modes of behavior.

Once again we can see that this principle is warranted by the factual statement that in ethically developed men the sense of obligation is inescapably included in the subjective form of the imaginative feeling of that mode of behavior.

A prehension has several elements: an actual entity which is felt or prehended by another entity; the entity which prehends the first actual occasion; and the «subjective form» (PR 338), or unique way in which the second occasion prehends the first one.

or is it merely the objectified form in which the union of subjective and objective spirit is seen by people at a given stage, in which they imagine, feel, or understand this union?

How far he was justified in introducing clear references to human personality, by using words such as «subjective» or «feeling,» is difficult to decide.

The wisdom of [God's] subjective aim prehends every actuality for what it can be in such a perfected system — its sufferings, its sorrows, its failures, its triumphs, its immediacies of joy — woven by rightness of feeling into the harmony of the universal feeling, which is always immediate, always many, always one, always with novel advance, moving onward and never perishing.

«actual occasions» are shaped not only by logical reasoning, but includes all aspects of one's subjective experiences, including the use of ones imagination, aesthetic feelings, and other forms of non-cognitive and unconscious influences.

That is, by matching itself with eternal objects (possibilities) a relationship is established (qualitative feelings) which constitutes an actual entity's subjective form.

The subjective aim, or feeling of a relevant range of possible outcomes, 18 is conditioned by all the members of the multiplicity prehended.

Basically I think now that the argument (EWM 211 - 19) needs to be developed in terms of two stages, the first concerning the reorientation brought about by conceiving an initial phase of simple physical feelings in concrescence, and then a second stage introduced by the idea of «subjective aim.»

The definiteness, however, depends upon the primordial satisfaction and is mediated through the mutuality of subjective form by which God feels every prehended occasion in light of all others and in light of the primordial vision.

Among the entities so felt, God will always be by far the most important one and, in some respects, prior to all the others.18 The subjective aim of the new occasion will be some synthesis and adaptation of these aims for it, which it also feels conformally.

And it leads him to the classic problem of the Protestant soul: if one is justified only by faith, how is one to know if that faith is real or merely a subjective rush of feeling that will soon vanish as «the flower withereth and the grass fadeth»?

There is no objective standard for determining what is part of nature, but nearly everyone has strong subjective feelings about what is nature and what by implication is unnatural.