With that said, I do try to be positive at all times and describe places and
experiences as objective as possible, but still from a personal perspective.
Not exact matches
Depending on the scope and purpose of the research, happiness is often measured using
objective indicators (data on crime, income, civic engagement and health) and subjective methods, such
as asking people how frequently they
experience positive and negative emotions.
«
As an effective leader, choose to make the review process a positive learning
experience and let your main
objective be the growth and development of your people,» says Darlene Price, president of Well Said, Inc., and author of «Well Said!
In my
experience, all of the communities [I've seen] that started with the primary goal of making money off membership dues put their members» needs second to business
objectives — and ultimately failed
as a result.»
Client engagements are managed exclusively by
experienced senior investment bankers who deliver business owners optimal performance in capitalizing on the value of their companies and meeting their
objectives as shareholders.
Client engagements are managed exclusively by
experienced senior bankers who deliver business owners optimal performance in capitalizing on the value of their companies and meeting their
objectives as shareholders.
As one of the pioneers and leading company in this domain, the
objectives of JAFCO Asia are clear: to add value through our
experience, professionalism and business development, to build successful businesses together with our entrepreneurs and to obtain excellent return on investment for our investors.
Building a solid business structure is a must for us
as we intend to make sure that we go the extra mile in employing only capable and
experienced employees to work with us in attaining our corporate goals and
objectives.
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.
• The movement to reject any
objective ultimate authority and elevate human
experience as the only source of meaning.
We all
experience reality
as much more
objective than that.
Eliot, our latest great Christian poet, avoids Christian language for the most part, seeking,
as in the Four Quartets, for another language
as the
objective correlative of his religious
experience.
«A personal
experience is fine, but without corrobrating evidence of some kind, I don't have enough faith in our ability
as objective observers to take it on your word alone.
As Wilmot (1979) 22 underlines, Whitehead is convinced of an «
objective truth» of the
experiences of faith — similar to the Proslogion of Anselm and, earlier, Augustin.
However, Whitehead uses the
experience of CE
as evidenced for an
objective claim, so it seems
as if he is making an
objective claim about it, and hence it could be erroneous, since there could be a difference between «seems» and «is.»
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.
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 doe
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 doe
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 doe
as believing that it
experiences actual,
objective causation or that it appears to him or her that it does.
The significance of the vectorial quality of physical feeling is that it gives the
objective sense of others
as entering into our
experience.
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.
As long as abstractive objectification is a basic condition of the temporal world, there can be no such objective datum of physical experience as «the totality.&raqu
As long
as abstractive objectification is a basic condition of the temporal world, there can be no such objective datum of physical experience as «the totality.&raqu
as abstractive objectification is a basic condition of the temporal world, there can be no such
objective datum of physical
experience as «the totality.&raqu
as «the totality.»
In particular, the denial that epistemology is wholly prior to ontology; the denial that we can have an absolutely certain starting point; the idea that those elements of
experience thought by most people to be primitive givens are in fact physiologically, personally, and socially constructed; the idea that all of our descriptions of our observations involve culturally conditioned interpretations; the idea that our interpretations, and the focus of our conscious attention, are conditioned by our purposes; the idea that the so - called scientific method does not guarantee neutral, purely
objective, truths; and the idea that most of our ideas do not correspond to things beyond ourselves in any simple, straightforward way (for example, red
as we see it does not exist in the «red brick» itself).
Even some critics who accept the fundamental reality of the I - Thou relation
as «the centre of any genuine religious
experience» treat «revelation»
as the
objective — «the act of God whereby He has disclosed the way and destiny of Israel» — and meeting, or the I - Thou relation,
as the subjective — «the act of man whereby that destiny and its divine source are drawn into the inner life of the individual.»
, That Rylaarsdam's criticism is in part, at least, based on a misunderstanding of Buber's position and a difference in Rylaarsdam's own a priori assumptions is shown by his further statements that «Because of his individual and personal emphasis the notion of an
objective revelation of God in nature and history involving the whole community of Israel in the real event of the Exodus does not fit well for him,» that Buber's view of revelation is «essentially mystical and nonhistorical,» and that «the realistic disclosure of Yahweh
as the Lord of nature and of history recedes into the background because of an overconcern with the
experience of personal relation» — criticisms which are all far wide of the mark,
as is shown by the present chapter.)
«These lectures will be best understood by noting the following list of prevalent habits of thought, which are repudiated, in so far
as concerns their influence on philosophy:... (vii) The Kantian doctrine of the
objective world
as a theoretical construct from purely subjective
experience» (PR xiii [x]-RRB-.
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.
To be regularly and fully satisfied in sexual
experience is commonly accepted
as an important human
objective.
As Berger's comment shows, transcendence is not merely a transformation of the mind; it stands also for an «
objective» reality not accessible to daily, ordinary
experience.
The salient features of Niebuhr's doctrine of sin, then, are the universality of sin, sin's existence
as an
objective fact in human
experience, sin's tendency to perpetuate and aggravate itself, a meaningful sense in which there is bondage of the will, and the inability of man to extricate himself from the situation of unbelief.
Insofar
as this authorization of freedom towards absolute being is
experienced as absolute nearness to this goal permitted by grace, the character of creaturely freedom becomes clearer when this goal opens itself, even though this
experience can become
objective only through its interpretation in supernatural revelation and in faith.
Freedom, however, is always apprehended before such an
objective experience as a transcendental
experience in which the subject knows himself to be free.
What we need at this point is an interpretive framework permitting us so to specify the possibility of the
objective reality of the risen Christ that Paul's
experience may be approached
as a vision rather than
as an hallucination.
The
objective content of conformal feelings constitutes reality
as experienced, for it embodies our direct confrontation with other actualities (Adventures of Ideas 269).
The Minjung
experience power
as its victims, which is something the
objective scientists can not do.
And
as spiritual minds we also perceive the universal relationships which define the
objective nature of the things within our
experience.
This limitation of objects to what functions in human sense -
experience has rendered the reality of God highly problematic, and in late modernism, belief in the
objective reality of God has been viewed
as somewhat eccentric.
anything is
objective insofar
as, through the medium of conflict, it controls the movement of
experience in its reconstructive transition from one unified form to another.
I think it is clear that the earliest and most reliable tradition,
as you find it in St. Paul, tells us of appearances of the risen Lord: of an
experience of vision, an
objective, compelling and convincing revelation that Jesus was not dead, buried and forgotten, but was here and now the living Lord.
As earlier with regard to poetic discourse on the objective side of the idea of revelation, so too on the subjective side, the experience of testimony can only provide the horizon for a specifically religious and biblical experience of revelation, without our ever being able to derive that experience from the purely philosophical categories of truth as manifestation and reflection as testimon
As earlier with regard to poetic discourse on the
objective side of the idea of revelation, so too on the subjective side, the
experience of testimony can only provide the horizon for a specifically religious and biblical
experience of revelation, without our ever being able to derive that
experience from the purely philosophical categories of truth
as manifestation and reflection as testimon
as manifestation and reflection
as testimon
as testimony.
For a Whiteheadian such
as Cobb, the past has an
objective ontological status.37 Not one occasion of past
experience is lost; hence, all past time is recoverable and redeemable.
He fully accepts the Kantian view that notions such
as God and world have no discernible
objective basis in our
experience.
On a more metaphysically fundamental level, Whitehead's «philosophy of organism also regards knowing
as a special case of the «bipolar» nature of all becoming, whereby the direct «physical» response to
objective reality is partially transformed by «mental» functioning in the realization of a novel subjective
experience.
It is interesting to note that while rejecting Kant's «doctrine of the
objective world
as a construct from subjective
experience,» Whitehead speaks approvingly of the Kantian «conception of
experience as a constructive functioning,» though he inverts the Kantian order and sees this functioning
as «transforming objectivity into subjectivity» (PR 156 / 236f.).
The pure perception in the mode of presentational immediacy without reference to causal efficacy could result in the
experience of the
objective world
as illusion.
In the perceptual mode of presentational immediacy this process leads to the
experience of the
objective world
as illusory.
And against Hume
as well
as Dewey, Whitehead insists that human
experience includes the intuition of eternal ideals functioning
as objective, yet individualized, standards for action: «There are
experiences of ideals... entertained, of ideals aimed at, of ideals achieved, of ideals defaced....
We both accept, I think, these four related things about human knowing: (1) sentient
experience of «physical things» is intrinsically infused with
objective meaning, purposefulness and value; (2) flowing out, of this and intertwined with it is, at least for humans, «cognition» of the physical, and moral
experience of such value; (3) this moral
experience and engagement reveals the spiritual realm
as something foundational to and «abstractly distinguishable» from the physical realm — values for Ward, mind for me; and (4) one piece of evidence for making such a distinction is the uniquely «publicly....
Whatever the material properties it presents, which remain that which we ordinarily
experience as bread and wine, this object now has the same
objective identity
as the humanity of Christ - his Body, Blood and Soul, which are inseparable from his Divine Person.
Rather, these basic constituents are events or happenings: they are actual occasions which have a subjective side,
as «puffs of
experience, and an
objective side,
as genuinely there in the world and
as making up that world for what it is.
At the same time, his combination of learning,
experience, and temperament is striking and impressive, and, again, any
objective observer — so long
as the television cameras are off — would admit
as much.
And last but not least, Suchocki expressly states that God's consequent nature is not prehended, while Whitehead not only claims in the last page of Process and Reality that «the perfected actuality passes back into the temporal world, and qualifies this world so that each temporal actuality includes it
as an immediate fact of relevant
experience» (PR 351), but also speaks in more exact language of» [t] he
objective immortality of his [God's] consequent nature» (PR 32).