Sentences with phrase «conscious experience from»

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

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.

Not exact matches

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The result is basically a «convertive piety» with its call to self conscious conversion, the experience of the «new birth,» and a life of «holiness» that is demonstrably and empirically distinct from the rest of the world in its expression of «actual righteousness.»

A decline of conscious attention, as in exhaustion, in which the figure - ground structure dissolves into a homogeneous field, illustrates that consciousness is derivative from a more complex experience, which I have located in the overwhelmingly nonconscious occasions in the «nonsocial» nexus.

Hinduism, like many religions are not supplanted with pointillistic «facts», that go very far from understanding the greater picture and gestalt of our conscious experience.

To learn from the pine tree or from the bamboo in a conscious way is to make effective a kind of «nonobjective knowing» that has been implicit in our experience throughout, and that is central to our true identity (p. 163).

This kind of experience would not be what Cobb's model would lead us to expect at all, for if the fully conscious, regnant occasions totally encompassed the region of the brain, inheriting from every part, how could the content of some of the brain occasions have remained hidden from me?

Assuming that I make the identification, he poses a dilemma; either my experience does not have the unity, the togetherness required by a single experience (and this because my experience includes both the clear, conscious experience of the regnant society and the dim experience of other members of the nonsocial nexus); or, my experience is that of a super entity which inherits from the ego and from the other occasions of the nonsocial nexus, and, since inheritance requires contiguity, this latter alternative presupposes acceptance of a doctrine of regional inclusion.

However, there is a conscious and deliberate attempt on the part of Dalit theologians to re-read the Bible from the perspective of the experience of the victims.

More precisely, from a Whiteheadian standpoint, we should say that, if God is loving, then we all feel this, at some level, all the time, so that the only extraordinary feature of mystical experiences is that in them this feeling of the holy rises to the level of conscious awareness.

When we take conscious experience as our basis for understanding what experience is, we think of receiving and responding to stimuli from the body and the environment, of emotion, purpose, and thought, of the significant organization of data and the influencing of action.

May I emphasize the fact that the elements and functions coming from the superconscious, such as aesthetic, ethical, religious experiences, intuition, inspiration, states of mystical conscious - ness, are factual, are real in the pragmatic sense... producing changes both in the inner and the outer world.

There are still those who reject the use of the term «experience» in any way more inclusive than conscious experience, and we must agree that the term derives its central connotation from such awareness.

Because the identity by which I am constituted is primarily a unity of conscious experience, this sharp division of myself from all others is real.

If our craziness is excluded from our direct and conscious experience, it comes back as the demonic in rational clothing.

Conscious experience of time is therefore far from a pure experience of temporality (just as it is far from a pure experience of causality).

The experience of the first rite of passage for the women clergy I have talked with varies from the male experience in the following ways: The young woman is likely to have a similar inner experience of a mystical «call,» or in some other way feel led to make a conscious decision to train for the ministry.

For Piaget, the ontological egocentricity of the child was due primarily to the fact that the child does not yet differentiate its selfhood from the Being of the universe (RME 110, 241); therefore, the child is not yet conscious of itself as being other over against the world and, therefore, interprets the whole reality according to its own experience.

Such «religious intuitions» are the «somewhat exceptional elements of our conscious experience» that Whitehead seeks to elucidate as evidence for God's consequent experience of the world.9 Only a living person experiencing a whole series of divine aims, sensitive to the way in which these shift, grow, and develop in response to our changing circumstances can become aware of their source as dynamic and personal, meeting our needs and concerns.10 Jesus, full of the Spirit, knew God personally in this intimate way, until these aims were taken from him in the hour of his deepest need, when he experienced being forsaken by God on the cross.

In terms of the above discussion of what is truly primary in human experience, we are now in a position to understand a statement in which Whitehead summarizes how the «more concrete fact» from which science abstracts should be conceived: «The emotional appetitive elements in our conscious experience are those which most closely resemble the basic elements of all physical experience» (PR 248).

It is not true that liturgical worship entirely fails to speak to the strictly conscious levels of human experience; it does indeed speak to these, but it has richer connotations and implications; and it is these which do most of the «work» in liturgical as distinguished from didactic or other types of Christian worship.

But it does require that both philosophers and psychologists never lose sight of what is given in self - conscious experience; that any attempt to show that the sell - conscious experient is an emergent from other beings, psychic or not, be consistent with what is displayed in personal self - conscious experience.

But there is likewise no significant influence from Dewey, and James enters in only with respect to Whitehead's approval of his views on the nature of conscious experience.

In his letter of December 10, 1934 Brightman shares Hartshorne's worry, «that other selves are merely inferred but never given,» and goes on to present his own empiricist colors «I'd like to be able to make sense out of the idea of a literal participation in other selves... whenever I try, I find myself landed in contradiction, in epistemological chaos, and in unfaithfulness to experience...» Brightman's argument is that any «intuition» (for him a synonym for «experience»), «is exclusively a member of me,» but the object of that intuition is «always problematic and distinct from the conscious experience which refers to it.»

In other words, these biblical stories, which are not self - conscious literary creations but genuine emergents from the experience of a religious community — these stories are attempts to express an understanding of the relation in which God actually stands to human life, and they are true in any really important sense only if that understanding is correct.

Given his panpsychism or «psychicalism,» Hartshorne holds that the ultimate units of reality are, in the broadest sense, feelings, or that feeling is a «cosmic variable» which can range from the most primitive, unconscious aesthetic reactions of subatomic particles to their environment to the most elaborate conscious experiences of God's.

There is a self - conscious use of archetypes from other genres that contributes to making Star Wars such an enjoyable experience.

Negatively, it meant that whatever aspect of conscious or unconscious experience could be conceptualized or objectified was distinguished as other than, alien from, and, finally, even indifferent to the self.

This hardening occurs to the extent that particular gaps, such as that between self - conscious human experience and that of animals, is asserted to be fundamentally different from all the other gaps to be found in reality.

It would seem that this sudden transfer of control of behaviour from a lower to a higher level of the hierarchy — analogous to a quantum jump — is the essence of conscious decision - making and of the subjective experience of free will.

What happens in a crisis, or in any less dramatic problem situation involving unexpected, puzzling or discordant experiences, is this sudden shift of control of an ongoing activity to a higher level in the many - leveled hierarchy, from a semi-automatic to a more conscious performance, because the decision to be made or the problem to be solved is beyond the competence of the automatic pilot and must be referred to higher quarters.

If a man in despair is as he thinks conscious of his despair, does not talk about it meaninglessly as of something which befell him (pretty much as when a man who suffers from vertigo talks with nervous self - deception about a weight upon his head or about its being like something falling upon him, etc., this weight and this pressure being in fact not something external but an inverse reflection from an inward experience), and if by himself and by himself only he would abolish the despair, then by all the labor he expends he is only laboring himself deeper into a deeper despair.

As Robert Law puts it: «Gnosticism traces into the eternal the schism of which we are conscious in the world of experience, and posits two independent arid antagonistic principles of existence from which, severally, come all the good and all the evil that exist.»

It does mean that from the foundations of the universe there was the possibility (not the inevitability) of all sorts of experience, including self - conscious experience that we know in ourselves.

19:6), help and serve each other by their marriage partnership; they become conscious of their unity and experience it more deeply from day to day....

From the Bergsonian perspective, Whitehead's claim that according to his «account of the World of Activity there is no need to postulate two essentially different types of Active Entities... the purely material and [those] alive with various modes of experiencing,» would entail the conclusion that the notion of «the activity of mere matter» devoid of a «conscious confrontation of memory with possibility» is an abstract limit concept.

In fact, fasting as a spiritual practice is a way to experience the pleasure of a higher conscious state, mindfully detaching from mealtimes as a way to re-focus.

The fact that you «get that» and are so understanding and conscious of the myriad of people who won't get to attend makes me hope that you squeeze every ounce of pleasure from the experience mate!

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Free recall is the ability to remember items from a list, while working memory is a type of short - term memory that involves immediate conscious experiences.

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«We argue that conscious experiences, regardless of their content, arise from one system in the brain,» explains LeDoux, a professor in New York University's Center for Neural Science.

Disorders of consciousness can refer to a wide range of problems, ranging from a full - blown coma to a minimally conscious state in which patients may experience brief periods where they can communicate and follow instructions.

«People get really frustrated by tremor, and experience embarrassment that often leads to social isolation because they're always feeling conscious not just eating but even drinking from a cup or glass.»

That is, these neurons, located in a part of the brain that received input from the FFA, either directly participated in the mental decision «Clinton» or «Bush» or actually generated the conscious experience of the face.

«Uncomfortable sight from an ancient reflex of the eye: Reflexive system of the human eye also produces a conscious visual experience that may be related to excessive light sensitivity.»

He says that Anderson's work fits Freud's first definition of repression — an intentional attempt to banish distressing experiences from conscious awareness.