Sentences with phrase «experience as a unity»

In these «structured societies» the individual occasions and strands of occasions are supposed to be so coordinated in their culminating central focus as to make it possible for a knowing subject to experience itself as a unity (Cf. AI, 186).

Whitehead is a radical empiricist who understands human experience as a unity of largely unconscious feelings of the body and its environment.

Not exact matches

«Therefore, the Church, with a renewed sense of responsibility, continues to propose marriage in its essentials - offspring, good of the couple, unity, indissolubility, sacramentality - not as ideal only for a few... but as a reality that, in the grace of Christ, can be experienced by all the baptized faithful.»

«Peace» is experienced as ineffable unity and harmony, yet is only partially grasped and understood.

What I experience as I stand in face of — and in the very depths of — this world which your flesh has assimilated, this world which has become your flesh, my God, is not the absorption of the monist who yearns to be dissolved into the unity of things, nor the emotion felt by the pagan as he lies prostrate before a tangible divinity, nor yet the passive self - abandonment of the quietist tossed hither and thither at the mercy of mystical impulsions.

As I dream for my children I have come to see how easy it is for fear to trump hope; for a desire for their safety and comfort to displace a desire that they would experience and participate in Christ's radical love; and for uniformity to be mistaken for unity.

For we are still very far from experiencing the Church of Christ as the highest realization of the presence of Christ and the unity of love in the local eucharistic community.

Thus relational power is here understood as the ability (1) to be affected, in the sense, especially, of being open, sensitive, receptive, and empathic; (2) to create oneself out of what has been experienced by synthesizing that data into an aesthetic unity; and (3) to influence others by the way in which one has received and responded to their influence.

Every new settlement of that community, every new disjunctive multiplicity of attained actualities, gives rise, through the transcendent process of transition, to a new occasion in which that particular settlement is reproduced and in which the settlement as reproduced is then synthesized into a final unity of experience by the immanent process of concrescence.

The Category of the Ultimate asserts that the creative advance «is the universe always becoming one in a particular unity of self - experience, and thereby adding to the multiplicity which is the universe as many (PR 89).

The Christian will affirm that at any given moment the natural world as a whole is gathered into the experience of a single ongoing Life, a divine Self, who feels the whole, «declaring it good,» or at least potentially so, both in its particulars and in its complex unity.

Concern with the deepest reaches of relational physical feelings combined with the widest range of conceptual generality in the unity of an act of experience is characteristic of Whitehead's value theory as a whole.

Yet, says Moltmann, in this surrender of their mutual identity as Father and Son for the sake of sinful human beings, Jesus and the Father experience a new unity with one another in the Spirit.

Paul also experienced an internal unity in Christ; he was more than a Pharisaic Jew, more than a Hellenistic Jew; from his conception he had been «in Christ» and as an adult he realized that being «in Christ» meant having the power of God, the power of Being itself.

He who thinks that the world, without any such unity of significance as constitutes an experience, would still have been or might be a real world, and who deduces this from the fact — which spiritualism accepts — that the world without a particular human personality, Mr. X is perfectly possible, must also be one who thinks that if from «himself» those qualities which make him Mr. X were to be subtracted, nothing of the nature of mind would remain — in short, he is one who does not believe that other minds are members of himself.

However, Whitehead sees mans religious experience as providing a stabilizing unity and teleology to an otherwise largely banal existence.

The experience of that regnant society is my experience and the frustration and triumphs of the societal parts of me (such as my big toe) are known to me through the unity of the experience of that central route of inheritance.

As we have seen, what the examination of perception brings to light for Whitehead is an occasion of experience which is a self - creative process, a subject synthesizing past objects into a novel unity.

Two of the specific experiences which Buber mentions in the essay on Boehme — that of kinship with a tree and that of looking into the eyes of a dumb animal — are later used in I and Thou as an example not of unity but of the I - Thou relation.

When there is this complete unity, singleness, fullness of experiencing in the relationship, then it acquires the «out - of - this - world» quality which therapists have remarked upon, a sort of trance - like feeling in the relationship from which both client and therapist emerge at the end of the hour, as if from a deep well or tunnel.

In most of the points that are to be regarded as historical (Denzinger 2123), it is not difficult to see that, as regards creation, the special creation of man, the equality of the sexes, 6 the unity of the human race (from the experience of the unity of the history of redemption), man's original condition (which in Genesis has not the fullness of content which can be recognized only since Christ).

It is also necessary to insist that any pattern of development for the tribals and others who still have cultures and communities predominantly based on the primal vision of undifferentiated unity, world - as - nature and cosmic spirituality, should introduce differentiation and individuality, historical dynamism and secularism gradually and without violently tearing down but grafting on to the stabilities of traditional spirit and patterns of life and living followed by them In fact from my experience, I have found that modernized educated tribal leaders are the worst offenders in this respect.

As Paul Pfeutze has pointed out, both the dialogical philosophy and pragmatism emphasize the concrete and the dynamic, both reject starting with metaphysical abstractions in favour of starting with human experience, both insist upon «the unity of theory and practice, inner idea and outer deed,» and both insist on the element of faith and venture.

Dewey calls this value «quality,» but by the term he means neither mathematical nor secondary qualities; he uses the term to refer, first, to the wholeness or deeper reality, in some aspect of the world, often as that wholeness is presented in a work of art. 24 If this were called the objective locus of quality, the subjective locus would be the emotional intuition of the objective quality; this subjective quality gives the experience itself the unity which makes it that particular experience.25 It is this empirical discernment of quality which provides the substance of the derivative and propositional resolution of the conflict between the individual and its environment.

As an actual entity, God will undergo concresence, a development of Himself, His distinctive unity of experience, Out of His prehensions of the other actual entities.

This experience of the unity of the self is understood by the mystic as the experience of the unity, and this leads him to turn away from his existence as a man to a duality of «higher» hours of ecstasy and lower» hours in the world which are regarded as preparation for the higher.

Furthermore, even then it would have to be recognized that the boundary between what would be called «experience» and the unconscious is vague and fluctuating, and that, for most purposes, they must be seen as constituting a unity.

Their antidote is the unity of meaning and pleasure experienced as the joy that is given with God who is love.

Although they may choose such acts as means of experiencing personal intimacy, the resulting experience is not and can not be the experience of any real unity between them; it is not and can not be the experiencing of a common good attained in and through an act of bodily union.

It sees experience as consisting of discrete «buds,» each of which enjoys its own subjectivity during its brief growing together into a unity; it then perishes as a subject, «living on» only in so far as its influence is felt by other moments of experience which make it ingredient — «objectively immanent» — in themselves.

The five fundamentals selected in Part Two as a basis for interpreting religious experience were chosen without regard for their possible connections That they should thus prove to be integrally related so as to constitute an essential unity is a kind of empirical justification for a monotheistic religious view.

For the unity of an actual entity in its process of coming to be is precisely its unification or growth together (concrescence), which is its subjectivity as experienced from within.

As time went on, the indivisible unity of experience which lay behind the preaching of the apostles was broken.

In this way, social cooperation among human beings brings about the cohesion, and therein the unity, required of a society by interrelating the personal experience of individuals in such a way so as to emotionally bond those individuals together.

It was in the attempt to state these profound truths that thinkers within the Christian fellowship, building upon what has been called «the Palestinian experience of God,» came to develop the distinctively Christian conception of God: God as «triune,» God as the unity of three interpenetrating modes of activity.

[25] With these two strands intertwining in the existential experience of Ignatius, it is possible to see how the emergence of theological affirmations about Christ emerge here in a context of existential imperatives, like the reality of schism, division, and breakage of unity, as well as the approach of the gift of death.

An alternative formulation is that the world as a unity is explainable only by the divinely inclusive love that binds the many into a single cosmic structure; and, therefore, the world of secular experience is nonsense if God does not exist.79 Similarly, one neoclassical version of the traditional teleological argument would be that the fact that the world has any order at all is only to be explained by an eternal divine Orderer, because apart from God it is impossible to understand why chaos and anarchy are not unlimited and supreme.80

In the latter, a higher - level of actuality has emerged, thereby giving the society as a whole a unity of experience and activity Kim's position, however, does not allow for such a distinction: «Atoms and their mereological aggregates exhaust all of concrete existence....

Accordingly, every thing and event in the universe is a samaya or «coming together, and agreement» of this ontological unity — all things and events are forms of Dainichi — experienced from the perspective of Dainichi, as well as all Buddhas.8

On the other hand, I would concur with James Felt that the thesis has a prima facie appeal to it because in that case one would be able to consider «the perceptual unities of ordinary experience as ontological unities» (PS 10:59).

As a last word he acknowledges that «the unity with God experienced in faith continues beyond death.»

Relations are discerned as factors of fact (PNK (12, 60f; CN 141; R 13f), binding other factors into the experienced unity of total fact.

In his perspective it is necessary to leave the plane of experience and go back to the ultimate microcosmic event - units, since it is only in the microcosm that the desired concept of an «actual entity» as an organic unity of process can find a place.

I am a self - identifying unity who can recognize and recall his own experiences as successive» (HPI).

You see, my experience now is just as much one thing as all the previous experience that I remember — all that complexity has produced a new mode, a unity.

If a person is to hear ten successive strokes he must be a unity that is a self - identifying continuity as he experiences the strokes as successive.

As the church in India prepares to enter the new millennium, it is high time that the rich insights, the detailed discussions, the joyful and painful experiences, are all harvested, winnowed and sieved, so that a return to the sources, a reaching back, can truly be the means of moving forward toward an uncertain, yet challenging future, as a church grasped by the vision of unity, in this multi-cultural and multi-religious land of ourAs the church in India prepares to enter the new millennium, it is high time that the rich insights, the detailed discussions, the joyful and painful experiences, are all harvested, winnowed and sieved, so that a return to the sources, a reaching back, can truly be the means of moving forward toward an uncertain, yet challenging future, as a church grasped by the vision of unity, in this multi-cultural and multi-religious land of ouras a church grasped by the vision of unity, in this multi-cultural and multi-religious land of ours.

In non-living things visible to the naked eye there is no clear distinction between whole and part, and no dynamic unity, as though something like a sequence of experiences were influencing the parts.

For, as I said, the experience of succession is the experience of a unity able to remember and anticipate.

Perception in the mode of causal efficacy understood as the interrelatedness of the universe as it impinges upon the individual without the specificity and clarity of presentational immediacy could yield an experience of an unqualifiable unity at the base of all existence as one perceived the actuality of concrescence.