Sentences with word «corpuscular»
The word "corpuscular" refers to something that is made up of tiny particles or small bodies. It can describe the nature or composition of matter or even the characteristics of light particles called photons. Full definition
The unity of objects (in the sense of corpuscular societies prehended from without) is inseparable from their spatial unity.
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And of course of complete blood count, which will measure total red blood cells, hemoglobin, hematocrit, RDW (random distribution of weight) and MCV (mean corpuscular volume).
He speaks of animal bodies as corpuscular societies, whereas he speaks of molecules, quite directly, as enduring objects.
Hb and MCHC (hemoglobin and mean corpuscular hemoglobin concentration) measure hemoglobin, the oxygen - carrying pigment of red blood cells (corpuscles).
' T is of this kind of corpuscular philosophy, that I speak.»
No one can any longer doubt that the Universe, conceived in experimental or phenomenal terms, is a vast temporo - spatial system, corpuscular in nature, from which we can not sensorially escape (even in thought) in any direction.
A human person is an example of such a personal order, and one could extend this image to include larger and more complex corpuscular societies, such as ethnic groups, geographical communities, or subcultures.
But not all physical things are rigid enduring objects like corpuscular societies.
Below the threshold of sense perception of corpuscular aggregates there is a dimmer and cloudier impression of things as not yet sharply set out in distinct shapes and forms.
Philosophers have been especially prone to treat corpuscular societies as if they were individuals.
These individuals turn out to be societies of actual occasions, usually corpuscular societies of special importance in relation to human purposes.
A recent study by researchers at the Institute of of Corpuscular Physics (IFIC, CSIC - UV) in Valencia suggests that matter might in fact survive its foray into these space objects and come out the other side.
And of course the introduction of consensus didn't arrive for at least another hundred years — that was crucial to prevent situations like the adoption of Newton's corpuscular theory of light in England, while the rest of Europe left them behind with Huygen's superior wave theory.
The rewards and penalties are produced by manipulation of corpuscular societies and structured societies so as to change the strength of beauty (very roughly, the measure of pleasure or pain) experienced by the person who is being coerced.
Corpuscular societies populated with low - grade occasions show little originality.
Corpuscular societies consisting of low — level occasions, such as rocks and billiard balls, display little originality, thereby providing ideal instances of efficient causality for mechanistic science.
When a society of societies are bound together by a common element, the result is a corpuscular society, or personal order.
Upon closer inspection this corpuscular, spatialized view of nature that sticks so firmly in our imaginations turns out to be incompatible with experience, contemporary science and sound logic:
«8 But if we were to take more seriously the modern revolution in physics we would have to move radically beyond the corpuscular philosophy and the atomistic ideal that seek to divest nature of mentality and significance.
This «corpuscular» view of nature is firmly fixed in the minds and sensitivities of most of us, including biologists, physicists and chemists.
At one point Fizeau's measurement of the velocity of light in water seemed a conclusive refutation of the corpuscular theory of light; but the latter returned, in a new form, in Einstein's theory of photons.
While the general position seems more reminiscent of the «organic mechanism» of Science and the Modern World, Russell's discussion of minds and the entities of physics bears an interesting resemblance to the more technical Whiteheadian discussion of personally ordered societies and corpuscular societies of actual occasions in Process and Reality.
2Whitehead identifies a number of different types of «societies,» for instance, corpuscular, structured (both non-living and living), and personal — all of which vary according to complexity and function.
Whitehead says, «A society may be more or less corpuscular, according to the relative importance of the defining characteristics of the various enduring objects compared to that of the defining characteristic of the whole corpuscular nexus.»
Two conditions are required for a «corpuscular society:» (1) it enjoys a social order and (2) it is analyzable into strands of enduring objects.
The living occasions abstracted from the inorganic occasions of the human body do not»... form a corpuscular sub-society, so that each living occasion is a member of an enduring entity with its personal order.»
Griffin & Sherburne, New York: The Free Press, 1978, 35) This discussion is very important to Whitehead's concept of man because in a later discussion he denies that the inorganic occasions of the human body form a corpuscular society.
A still more complex nexus is called a «corpuscular society.»
This is a natural procedure when we are thinking of the corpuscular societies around us, such as tables and chairs.
Admittedly, corpuscular societies or «enduring objects» do not exhibit the vitality and originality of personally ordered societies («living persons»).
This is why he speculated that conscious occasions occupy the interstices of the brain: «life is a characteristic of «empty space» and not of space «occupied» by any corpuscular society [i.e., material body]» (PR 105 / 161).
For what we experience primordially are not particles but rather occasions of experience bound together serially into enduring objects, particles, corpuscular «societies» or personal «societies.»
Then he contends that the living occasions of a cell «in abstraction from the inorganic occasions of the animal body» do not «form a corpuscular sub-society, so that each living occasion is a member of an enduring entity with its personal order» (PR 158).
The inertness and passivity of the stick or stone as a corpuscular society gives us no grounds for positing a similar inertness or passivity on the part of the protonic and electronic occasions of which the society is composed.