Sentences with phrase «experience of a sense of self»

«We found that personal meaning attribution and its modulation by LSD is mediated by the 5 - HT2A receptors and cortical midline structures that are also crucially involved in enabling the experience of a sense of self.»

Not exact matches

Most concerning is the 4.1 % decline in same - store sales in the U.S. Higher prices and more intense competition are hurting the chain, not to mention that sense of shame and self - loathing many consumers experience at McDonald's.

Positive scents don't just make us feel better — they lead us to set higher goals for ourselves and experience a greater sense of self - efficacy.

Can say that I believe in every thing that you disbelief of when it comes to the Creator and the Creation of universe, life and guidance, God has given me hearing, seeing, thinking and heart feelings to see and experience signs and small miracles to have faith in him and continue with good deeds I was told of in his Holy Book although am not perfect at that but nothing to lose but contrary to that there are more to gain in life and life after... For those disbelievers they lose their senses by being locked and blocked from such experiences... It is all about souls as verses speak for them selves;

The general sense of experience in our age, the most common bond among our separated selves, is the sense of a derangement, and Percy (among others) finds this an effect of the Cartesian displacement of consciousness.

In some cases this appeal to inner intuition might take the form of the claim that each of us has a «non-sensuous experience of the self» which is «both prior to our interpretation of our sense - knowledge and more important as source for the more fundamental questions of the meaning of our human experience as human selves» (BRO 75).

I've often experienced almost a sense of the prophetic in dreams — for my self, for my husband, for our children, even for my sister on occasion.

It takes an adult self - consciousness — the experience of an adult living and trying to believe but knowing doubt, trying to do the right thing but knowing failure, trying to be confident but sensing despair — to also know that there is a part of God that helps us through those obstacles, a part which is different from God's love or Christ's gift of salvation.

Our «intuitive sense of self», says a New Scientist magazine special issue, «is an effortless and fundamental human experience.

This is perhaps mitigated as she links the experience of illness to scenes from Christ's ministry in order to draw out the strength that can come from a prayerful and humble attitude where even today the sick can receive Christ's healing touch and regain a true sense of self.

Although I find his critique of authority - centered ethics convincing in the sense that it is clear that we must find moral criteria that are self - validating in human experience, his orientation here also seems two - dimensional.

«We hope for a renewed appreciation of the fundamental importance of sexual difference in our culture and the accompaniment of those who experience conflict in their sense of self and God - given identity.»

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.

It is perhaps only natural that as youths initially experience their sense of independence and self - individuation that for a time their focus should be absorbed in this new discovery.

On PC search put (words of peace) on site find a large selection of videos where Prem talks of turning one's senses inwards in a unfolding of spiritual self / / bringing a clarity of understanding via practical spiritual experience's / in knowing the power of creation.

The intuition that I, with my conscious experience, am an actual individual with the power of self - determination, to make decisions and to cause my body to do my bidding, is reconciled with the equally strong sense that my body is real, and that it exerts powerful causation upon me, in terms of the speculative hypothesis that all actual occasions are occasions of experience, so that interaction of body and mind is not the unintelligible interaction of unlikes (the unintelligibility of which has led philosophers to deny the distinct actuality either of the mind or of the body).

A substantial portion of Principles of Psychology was devoted to «The Consciousness of the Self»; but James attached this term «self» to diverse forms of consciousness, each resting upon some discrete source such as experience, sense, emotion, imagination, or belSelf»; but James attached this term «self» to diverse forms of consciousness, each resting upon some discrete source such as experience, sense, emotion, imagination, or belself» to diverse forms of consciousness, each resting upon some discrete source such as experience, sense, emotion, imagination, or belief.

However, as Schindler has suggested, self - consciousness could be understood as immanent in the present moment of experience as a nonthetic consciousness which would not amount to knowledge in the sense of objectification.

When immediacy is assumed to have self - reflection, despair is somewhat modified; there is somewhat more consciousness of the self, and therewith in turn of what despair is, and of the fact that one's condition is despair; there is some sense in it when such a man talks of being in despair: but the despair is essentially that of weakness, a passive experience; its form is, in despair at not wanting to be oneself.

It is therefore possible and even probable that they experience sensations and memory, that is to say, conscious phenomena, but surely not in the sense of human experience which is connected with a concept of one's own self.

Our anxiety might be between emotional drives and repressive norms, between different drives trying to dominate our personality, between our hope to achieve in our studies or profession and a lack of confidence in ourselves between the desire to be accepted by others and the experience of being rejected, between our real selves and the image of ourselves we try to give others or between our sense of loneliness and the need for friendship.

The second element of self - compassion is a sense of shared humanity, which means you allow yourself to acknowledge you are not the only one going through this experience in this moment.

At that moment my wife's enjoyment is central to her experience, to her self, and in so far as I make this my own I make an element of her — strictly, of the «she» of a moment ago, since my senses are not instantaneous — to become an element constitutive of me.

Being in space and time is defined in common - sense experience by a law of self - identity and of mutual exclusion.

Memory, reasoning, the use of signs and symbols, self - awareness, the exercise of imagination, the sense of depth or height of certain crucial experiences, the sense of humor, the realization of what Karl Heim called the nonobjectifiable ego — all are forms of self - transcendence, as are despair and madness.

And this is so, I contend, precisely when, on both constructions, it is taken in its fullest sense — as meaning that God is both the subject and the object of experience, not only reflexively in relation to self, but also nonreflexively in relation to others.

This is to say, then, that God must be asserted to be in some sense the subject of the experience of others as well as of self, lest the foundational assertions of Christian theology fail to be congruent in meaning with the apostolic witness that is their norm.

At other times, however, I find myself in situations in which I do not experience my actions as in any sense the product of self - determination.

To recap the argument as a whole: Having begun with mutually corroborating individual and communal appeals to experience to establish what he takes to be a fact, namely, that our twofold noetic experience of ourselves and others is valuational, Ogden then argues for a further noetic sense of an encompassing whole in addition to such a twofold sense of the worth of self and others.25 Finally, he argues in correlational fashion that such a threefold noetic experience of valuation presupposes as the condition of its possibility an ontic whole to be experienced.

In other words, Ogden's analysis of various descriptions of experience is informed by two distinctions, both of which apply to the noetic pole of experience: a twofold distinction between nonsensuous and sensory modes of experience and a threefold distinction of what Whitehead calls «the feeling of the ego, the others, the totality,» that is, of self, other, and whole (PP 84).8 This comprehensive hermeneutical grid then permits an explanation of what he claims is a «sense of ourselves and others as of transcendent worth,» as precisely an «awareness of ourselves and the world as of worth to God» (PP 86f) Y Ogden notes that such an evidently theistic explanation is not open to empirical or experiential confirmation on either of the two more restrictive descriptions which, as he observes, must either «refer the word God» to some merely creaturely reality or process of interaction, or else., must deny it all reference whatever by construing its meaning as wholly noncognitive,» if they seek experiential illustration for such a sense at all (PP 80) 10

Shy, socially inept adolescents may be helped to increase their self - esteem and sense of competence by being coached and encouraged in basic social skills that will allow them to experience success in peer relationships.

Thus, we can see that and how Ogden's critical appropriation of Whitehead's comprehensive empiricism as a hermeneutical grid for presenting in first - order fashion the content of experience as a sense of worth that requires the threefold distinction of self, other, and whole in order to describe it both is informed by and illustrates his second - order analysis.

Consciousness is the stuff that is instantiated by minds, while bodies, or physical things, instantiate spatially extended stuff, thereby being wholly devoid of experience and spontaneity (in the sense of final causation, self - determination in terms of ends).

The ideal self is, in one sense, an aspect of the empirical self, for the ideal self has in large part also been born out of experience.

It has been shown that corporate worship contributes to positive mental health to the degree that it helps the individual experience a sense of belonging, personal integration, diminishing of his guilt and narcissism, re-establishment of a sense of trust, worthy self - investment, and strength for handling his problems constructively.

The sense of relationality fundamental to women's experience is perverted by our culture making women's self - worth dependent on relations to males, obliterating a sense of independence and unique personhood.

Thus he pictures a future in which the maintenance of distinctions between male and female has largely given way to the cultivation of androgynous personality aided by surgical and biochemical manipulation (UP 371 - 84); in which the notion of a substantial self enduring through time (and responsible for its actions) is superceded and «one is freed to be a career of selves strung out in time» (UP 390; cf. 384 - 97); in which the worship of a single all - powerful God has given way to the experiencing of a pantheon of «momentary deities» (UP 397 - 411) 4 Morality in our sense will no longer have a place in Hall's «anarchic» world.

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.

Common sense believes in realities behind the veil even too superstitiously; and idealistic philosophy declares the whole world of natural experience, as we get it, to be but a time - mask, shattering or refracting the one infinite Thought which is the sole reality into those millions of finite streams of consciousness known to us as our private selves.

In these transient and occasional «mountain top» experiences, the whole self is flooded with an overwhelming sense of being united in love with all of life and with its ultimate source.

Some claim that it is when we are most out of touch with our truest selves that we experience the deepest sense of loneliness because we don't even know or love ourselves.

Because each occasion actively appropriates its past (in a manner determined also by the way in which it receives novel possibilities into its experience) 1 it is, in a sense, self - caused, a causa sui.13 There is no absolute passivity in this fundamental mode of perception and causation.

Second, growth counseling involves a variety of growth - stimulating methods to help people use more of their potentialities by (1) developing better communication with self, others, nature, and God — the four basic relationships within which all growth occurs; (2) developing new skills of relating in mutually - affirming, mutually - fulfilling ways; (3) growing by making constructive decisions and taking responsible action; (4) using the growth possibilities inherent in each life stage; (5) learning to use the pain and problems of unexpected crises as growth opportunities; (6) learning better methods of spiritual growth — the maturing of one's personal faith, working values, sense of purpose, peak experiences, and awareness of really belonging in the universe.

Whitehead is indeed convinced that he is able to formulate and interpret, both cosmologically and in a way appropriate to the theory of religion, that which early wisdom has already expressed in paradoxes or in a way which is still intellectually opaque: The enhancement of self - experience and world - experience happens, in a strict sense, at the same time; the path to the self leads to the disclosure of the world; those who really comprehend the world find themselves...

The Buddhist's sympathy with the pain of the world, the Hindu's sense of the unchanging stability of the Eternal, the Moslem's realization of international comradeship, the Confucian's appreciation of social morality, and... the sacrifices of scientific workers in the quest of truth and human welfare [and today, may we not add the Communist's concern for social justice, the humanist's insistence on the value of right self - realization of man's capacities, and the secularist's recognition of the non-religious goods in human experience?]

A conscious field plus its object as felt or thought of plus an attitude towards the object plus the sense of a self to whom the attitude belongs — such a concrete bit of personal experience may be a small bit, but it is a solid bit as long as it lasts; not hollow, not a mere abstract element of experience, such as the «object» is when taken all alone.

A sense of self and community are created through cooperative experiences and shared discoveries.

Children who have experienced parental abandonment may also be prone to developing poor self - esteem and a sense of shame surrounding the parent's absence.

Women run 5 to 7 times the risk of death with cesarean section compared with vaginal birth.14, 29 Complications during and after the surgery include surgical injury to the bladder, uterus and blood vessels (2 per 100), 30 hemorrhage (1 to 6 women per 100 require a blood transfusion), 30 anesthesia accidents, blood clots in the legs (6 to 20 per 1000), 30 pulmonary embolism (1 to 2 per 1000), 30 paralyzed bowel (10 to 20 per 100 mild cases, 1 in 100 severe), 30 and infection (up to 50 times morecommon).1 One in ten women report difficulties with normal activities two months after the birth, 23 and one in four report pain at the incision site as a major problem.9 One in fourteen still report incisional pain six months or more after delivery.9 Twice as many women require rehospitalization as women having normal vaginal birth.18 Especially with unplanned cesarean section, women are more likely to experience negative emotions, including lower self - esteem, a sense of failure, loss of control, and disappointment.