Sentences with phrase «experience as its subject»

In any case, I can step away from the complex and obscure maze of language and external phenomena to find simplicity, clarity, immediacy, and profundity in an inner intuition of my own experience as subject.

But all these intellectual operations, whether they be constructive or comparative and critical, presuppose immediate experiences as their subject - matter.

Whereas we experience ourselves as subjects and do not find it difficult to attribute subjectivity to our pets, we are clear that tables and rocks are very different indeed.

We prehend the earlier occasion of our experience as itself a subject prehending other occasions.

In taking color and experience as my subject, I'm thinking about it as an organic ever - changing element and how I can reflect the body either on or through the paintings for that reason.»

The fluidity women experience as both subjects and objects in the photographic field is significant.

Kevin Basl, Alicia Dietz, David Keefe, Jessica Putnam Phillips, Ehren Tool, and Eli Wright use this shared experience as subject matter through media ranging from painting and drawing to printmaking, sculpture, ceramics, and writing.

It is possible that some aspiring student assistants may not have as much experience as the subject of this student assistant resume sample.

Research that has Indigenous experience as its subject matter must reflect those perspectives and understandings.

Not exact matches

For answers, he went first to academic research on the subject, and then thought back on his own experience as an entrepreneur.

Whether or not the critical acclaim already experienced by O.J.: Made in America means that television viewers can expect more long - form, multi-part films from ESPN remains to be seen, as Schell said the longer format is difficult to sustain without the right subject matter.

Uber faced further tumult last month when Susan Fowler, a former employee, wrote a public blog post detailing what she described as her experience being subjected to sexual harassment while having the company's human resources department ignore her complaints.

Chief Executive Group is the leading community for business leaders worldwide, publishes Chief Executive magazine (since 1977), ChiefExecutive.net, Corporate Board Member magazine and BoardMember.com, as well as conferences and roundtables that enable CEOs to discuss key subjects and share their experiences with their peers.

(ii) persons whom the SEC determines by regulation to have demonstrable education or job experience to qualify such persons as having professional knowledge of a subject related to a particular investment, and whose education or job experience is verified by FINRA or an equivalent self - regulatory authority.

According to Paul Greenberg, adopt they must for buyers want to be «subjects of an experience» and not an «object of a sale» as Greenberg eloquently states.

Victoria Duff specializes in entrepreneurial subjects, drawing on her experience as an acclaimed start - up facilitator, venture catalyst and investor relations manager.

For a healthcare client, these techniques allowed us to find and understand the experience of subjects who would be unlikely to participate in more traditional research methods such as focus groups or surveys.

Depending on the nature of the issues subject to discussion and to ensure a constructive discussion, Glass Lewis will ensure that the analysts who meet with company executives and directors have the requisite experience and responsibilities for the specific topics to be discussed, such as remuneration or ESG risks.

Both investors and organizations can experience network lag during popular ICOs, while some token distribution mechanisms can cause unpredicted difficulties for both parties.The lack of regulations within the ICO space presents various problems for both the investors and the organizations, such as being subject to the financial regulations of multiple jurisdictions.

A field, therefore, composed simply of inanimate actual occasions is not a subject of experience; but, in and through the interrelated agencies of its constituent occasions, it does exercise the collective agency necessary to preserve its own identity as this particular field, e.g., an atom or molecule of a peculiar shape or consistency.

Schubert Ogden, for example, says that the principle from which process philosophy and theology begin «requires that we take as the experiential basis of all our most fundamental concepts the primal phenomenon of our own existence as experiencing subjects or selves» (HG 57).

Jeremy it just hit me like a bolt of lightning i am so excited about this thought that salvation has nothing to do with eternal life but is speaking of losing the ability to be an overcomer in Christ.Having been there as a carnal christian i always believed in Jesus but i felt i did nt have the power to live a christian life so i felt like a hippocrite i was still subject to sin and sinful desires.So in that sense i had never received salvation because i had never been an overcomer in the first place.So i can see how a christian could lose there salvation having once walked by faith but that does nt effect there eternal life in Christ.Just so others know i am now walking by faith and am an overcomer i know what it is like to experience the power of the holy spirit and to not be overcome by my old nature that is what Jesus wants us all to experience rather than being a victim of the enemy.Whether we are an overcomer or not does nt effect our eternal life.brentnz

A reader might take the phrase «the primal phenomenon» to mean or imply some fundamental consciousness of the self, as though the first and most apparent thing of all is «our own existence as experiencing subjects or selves.»

The examples given above entail that the subject prehend the past experience in terms of its content or objective data as well as its emotion or subjective form.

That was a very interesting read many comments caught my attention I've recently been diagnosed with Bipolar I have hallucinations and hear voices in my ear's when I hallucinate it's likes they are trying to get me thousands of them I can only describe them as dark shadows and they are trying to get me just as they are about to get me a brilliant white light surrounds me and there's three entities humanly shaped but like this brilliant white light they are also glowing this brilliant whiteness I can't understand what they are saying the only way I can explain it is emotions comfort joy love is what I feel emanating from these entities the voices I hear aren't evil telling me to do bad things to people when I get put into a mode of fear I live in a rough area of Scotland and everytime I've got into a fight something possesses me I know this for a fact as I can't control myself I'm an observer watching my family / Friends say I change they say my eyes change and I look evil I personally do think possibly through my own personal experience I» am possessed as I act out of character I've lost interest in many things I've recently I decided it's time for change I've lost my faith I've been trying to connect with God and feel his love which I used to feel the presence of the holy spirit everytime I try connect I get a feeling of abandonment I just think if I am possessed could these entities stop me connecting with «God» I can say from my heart of hearts «JESUS CHRIST HAS COME IN THE FLESH» I think it's more to do with the persons own personal fears which I have noticed my fears have changed if I had to be truthfully with myself I fear God which I know I'm not supposed to just I can't explain it I guess if you ever need a test subject I'm up for the challenge like I said I'm on journey to find myself and my travels have brought me hear I'm going to hang around for a wee while there's lots of good information to be plundered loll

My mother has often broached the subject with me, wondering if I was as upset by that experience as she was.

A guest Belief Blog piece on the subject Tuesday morning, «My Take: Stop using churches as polling places,» fetched more than a thousand comments, prompting us to ask Twitter followers to share their church - based voting experiences and pictures.

He insists that God could be removed from Whitehead's system and there would still remain the value of «experience as immediately felt by temporal subjects» (PPCT 325).

Furthermore, it is compatible with the various construals of the subject matter of theological schooling (Word of God, Christian experience, Christian tradition — paideia as «Christian culture» - or various combinations of these).

Initiated as we are, moreover, into a historical consciousness that has unveiled a whole new world of New Testament thought and imagery, a world that is subject neither to theological systemization nor to translation into modern thought and experience, how can we hope to ascertain the fundamental meaning for us of the original Christian faith?

«Modern European philosophy, which had its origins in Plato and Aristotle, after sixteen hundred years of Christianity reformulated its problems with increased attention to the importance of the individual subject of experience, conceived as an abiding entity with a transition of experiences.»

And Whitehead can summarize his own reformed subjectivist principle as follows: «that apart from the experiences of subjects there is nothing, nothing, nothing, bare nothingness.»

It is fundamental to the metaphysical doctrine of the philosophy of organism, that the notion of an actual entity as the unchanging subject of change is completely abandoned No thinker thinks twice; and, to put the matter more generally, no subject experiences twice.

Ideology interprets experience — life does not present itself to us simply as one damn thing after another — but ideology must always be subject to revision on the basis of experience.

For the subject concerned will always be part of my experience, from which I can not escape and for which I am intellectually responsible to myself as well as to others, which only I can turn into the law of my life.

I have concluded that the experience of CE does not in itself have objective epistemic significance, because whether it is reliable is an open question and it is not self - justifying Furthermore even if taking the experience of CE as veridical is justified systematically by the direct perception underwritten by prehension, nevertheless the sense in which such direct perception is reliable is epistemically disappointing, since it is external to the subject and does not necessarily involve any propositional knowledge on its part.

Such passages as the following seem to suggest that the evidence Whitehead offers for believing that CE is a unique kind of perception and that it is not illusory, i.e., supplies the subject with (more or less) accurate information about its environment, is primarily a particular kind of «experience.»

As far as the subject can tell, it is possible that the experience is erroneous, so the subject's epistemic situation should be described as believing that it experiences actual, objective causation or that it appears to him or her that it doeAs far as the subject can tell, it is possible that the experience is erroneous, so the subject's epistemic situation should be described as believing that it experiences actual, objective causation or that it appears to him or her that it doeas the subject can tell, it is possible that the experience is erroneous, so the subject's epistemic situation should be described as believing that it experiences actual, objective causation or that it appears to him or her that it doeas believing that it experiences actual, objective causation or that it appears to him or her that it does.

Unfortunately, even backed by prehension, the reliable character of the experience of CE is not as bill - blooded as might be desired, since its ultimate justification, in terms of the justification of the theory of prehension itself, is external to the perceiving subject.

I find that Whitehead's exposition is question - begging and seriously misleading.4 The exposition is misleading insofar as it suggests that belief in either a specific or generic causal nexus is adequately justified by a subject's experience of CE alone and not ultimately by systematic considerations, particularly those related to prehension.5 If Whitehead's theory of perception was intended to stand alone without support from the rest of his system, as Ford suggests (EWM 181 - 182), then I claim that it is insufficiently justified insofar as a part of it, the theory of CE, is inadequately justified.

A kind of rational intuition is needed to perceive the general principles which are there ready - made in actuality.6 Or if patterned on the genetic - functional model, the generalizations have as their subject - matter «distinctions that arise in and because of inquiry into the subject - matter of experience - nature, and then they function or operate as divisions of labor in the further control and ordering of its materials and processes» (DWP 175).

Only two alternatives, then, are left: either the immanent datum for a subject's experience is the universe in itself, or it is the universe as repeated.

This perspective of B as external to that of A. However, Whitehead's theory is inconsistent with versions of externalism which assume a hypothetical ideal observer or versions of externalism dependent on types of realism which posit objective facts of the matter independent of the experience of any actual subject.

Although Whitehead's Category of the Ultimate is meant to lessen the distance, so to speak, between actual occasions and societies of actual occasions, the application of Whitehead's metaphysics to persons seems troublesome; the ancient metaphysical problem of appearance and reality seems to lurk in the background, for the philosopher who wishes to identify res vera in the system soon finds herself perplexed, asking if the subjects of experience are actual occasions, societies of occasions, or sentient beings, such as persons and animals.1

Thus a human experience is not to be understood as a subject encountering an object.

Common sense requires that persons be acknowledged as initiators of actions, subjects of experience.

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.

The word «subject» will refer to any experience in that series, insofar as the experience is a process of feeling and synthesizing data.

At the basic levels, indeed, the subject is, and must be, also patient, and thus the object is also experienced as agent.

The perceptual relation, on the other hand, presents the other both as transcendent and as immanent to the subject's experience.