Sentences with phrase «experience generalized»

A person with strong core shame might also experience generalized inhibition from attaching to enjoyment, meaning, and possibly even hope.

This group is for people who experience generalized anxiety, panic attacks or phobias.

Affected dogs will likely experience generalized symptoms as well, which include vomiting, ulcerative pain in the stomach and abdomen.

She lived in horrible conditions with a lot of other dogs and was under - socialized and had experience generalized fear.

Sufferers may experience generalized weakness and pain.

Mobility and range of motion are quickly increased with those who experience generalized chronic neck, shoulder and back muscle tension.

As opposed to a time when there are clear winners and clear losers, the entire teen segment seems to be experiencing a generalized malaise.

Not exact matches

Please don't use your experience growing up, or any encouter, to generalize every Christian to be lazy and close - minded (anytime you accuse someone of being close - minded, you've become close - minded yourself).

Didn't mean to generalize your Christian experience.

I think Kerry is over generalizing in the first place to say people don't want to talk about God, so as I said it may be some to do with her and in my experience many are very open to praying and talking about God.

Thus the problem of a «crisis of the humanities» can not be easily or simply solved because there is no way of generalizing this experience for each and every student.

From generalizing and assimilation of cases there is progressively generated a description by which all and only cases of experience can be characterized.

But it is an effort to sort out the central features of experiences of various sorts, to generalize their descriptions, and to develop in that way a generic notion of experience intended to be applicable to all the various kinds of experience.

If, as Hartshorne does, one uses one's prior understanding of various types of human experience as the source of generalized descriptions which together constitute the final concept of experience, how does one decide whether the generalizations have been radical enough to support application to all — including nonhuman — experiences or were sufficient only to cover human experiences?

While questions, experiences, and struggles related to sex can most certainly generate questions about faith... (we are holistic, integrated creatures after all)... we have to be careful of generalizing or oversimplifying here.

Whitehead's project to find, in occasions of human experience, patterns or structures that can be generalized, presupposes and implies the view that human beings are wholly, and without remainder, part of the natural world.

The church's experience with women clergy and with the «minister's husband» has seemingly not yet provided us with enough data to permit us to generalize about the problems unique to those marriages — or to produce stereotypes that need to be unlearned!

The theory generalizes the repetition of the past that is evident in conscious, mnemonic occasions of human experience into a feature of all actual occasions, human or nonhuman.

By thus generalizing what is manifest in our experience of the world into a necessary feature of every final actuality, Whitehead arrives at what I have termed the thesis of solidarity (MT 227).

Once abstracted from their physical roots, conceptual feelings may be generalized beyond the range of the physical experience of the individual to include possible extensions to which the physical feelings may apply.

(I will not in this context elaborate the abstracting and generalizing contribution of the mental pole in the emergence of religious experience, although it is presupposed throughout that an occasion of experience is indissoluably dipolar.)

I agree with Hartshorne that this goal was to formulate a philosophy of panpsychism by generalizing fundamental features of human experiencing.

I believe the most promising way of restating Whitehead's project of generalizing beyond human experiencing is in terms of the principles outlined in this discipline.

Whitehead's method, in part, is to analyze these occasions of subjective experience in order to find factors capable of being generalized into principles applicable to all actual entities: «In describing the capacities, realized or unrealized, of an actual occasion, we have... tacitly taken human experience as an example upon which to found the generalized description required for metaphysics» (PR 172).

Even if we suppose a man so packed with healthy - mindedness as never to have experienced in his own person any of these sobering intervals, still, if he is a reflecting being, he must generalize and class his own lot with that of others; and, doing so, he must see that his escape is just a lucky chance and no essential difference.

Generalizing from our own experience, they say that memory is not a very secure basis for establishing that worth.

(most) Atheists believe there is no God because they think universe is entirely explainable and there can be no proof of a God (I'm generalizing here but this is my experience with atheists).

But only our own specious present is directly experienced with any vividness; and it is from this direct experience that philosophy must, according to process philosophy, seek to generalize its understanding of the non-human world.

As Whitehead says, «An intense experience is an aesthetic fact, and its categoreal conditions are to be generalized from aesthetic laws in particular arts» (PR 279).

From James in particular, Whitehead borrowed the generalized notion of «experience» as pervasive and as constitutive of all entities, characterized chiefly by vague and preconscious feelings of causal connectedness and mutual influence among the neutral entities.

Founding the generalized description upon human experience requires that we make an imaginative descent of the scale of organic being.

This is the sort of experience Whitehead is referring to when he writes: «In describing the capacities, realized or unrealized, of an actual occasion, we have, with Locke, tacitly taken human experience as an example upon which to found the generalized description required for metaphysics» (PR 112).

When people generalize from their own partial experience and vision of the world, they run the risk of falsely characterizing the whole - an easy pitfall when reflecting on the religious and moral character of business.

One may then generalize this intuition and, employing the criterion of «active singularity,» further argue by analogy that whatever is experienced to act as one must also feel as one, whether this be an animal or a cell, a molecule or an atom (1970a, 36, 143f.

As I have said, we can see this vividly as a matter of human experience, and we can legitimately generalize from that human level, taking it as indicative (however remotely) of what is going on everywhere and always.

I believe that he has done nothing of the kind, but that he has simply reaffirmed the individual's experiences in a more generalized vocabulary.

In other words, the model is derived from generalizing on one's own inner experience.

Birch and Cobb, following Whitehead, generalize this experience to all actual entities.

A kind of pantheism tends to accompany this individualism, The individual generalizes her experience onto the universe as a whole.

Yet the danger of this sense of tragedy is that it will be generalized into a sweeping claim about all of human experience, and applied mechanically and indiscriminately to every moral problem.

And for all its claim to fashionable multiculturalism («Women from the dominant culture, class, and ethnic group — especially in the United States — need to be careful not to generalize our experience as that of all women,» writes Ringe), the book is laughably parochial, designed strictly for Americans.

By memory we can generalize about the nature of our own experience, and then by analogy form some conception of the nature of ape, canine, or porpoise experience.

If human experience is genuinely a part of nature, and if there be only one type of actual entity within nature (an idea whose truth - value must finally be verified heuristically), then, since it is that part of nature one knows most intimately, it provides the best starting point for finding principles that can be generalized to all actual entities.

I follow Whitehead in generalizing this to include even events in the body as experienced.

The previous discussion indicates how Whitehead believes one can, by generalizing from occasions of human experience, talk meaningfully about the nature of nonhuman actual entities in themselves.

Bergson is occasionally invoked (FR 29, 33); Darwin receives honorable mention along with Galileo and Newton for developing a generalized scheme of ideas within which elements of actual experience were rendered intelligible (FR 73).

Therefore, if we could abstract those most general and common features of human experience from the welter of their vastly varied details, the residuum thus obtained would be metaphysical truth or truths; and, if our process of abstraction were sufficiently thorough and accurate, the resultant truths could be generalized as applying to all experiences in all possible universes.

«Cosmic order» can only be understood as a generalized representation of a process of successive new patternings of experience.

Hartshornian panpsychism, then, realizes that there might be infinitely many different kinds of «souls,» ranging from electrons to God, and, therefore, recommends that we generalize our own internal experience as a cautiously employed «infinitely flexible analogy.

However, the author's experience in having to defend Islam to Copts should not be generalized to all Copts.