Sentences with phrase «external worlds»

Over time, these cognitive - emotional patterns, formed in the context of insecure attachment relationships, may contribute to a diminished capacity for open, flexible, and non-judgmental awareness of one's internal and external worlds.

The images question: are these the first or the final landscape images, are they images of the ultimate destruction or first creation, is this the past or the future, and are they external worlds or the internal realm?

Distinctions between drawing and painting, figuration and abstraction, internal and external worlds are erased in works that do not obey convention but invent their own pictorial logic.

But by the time it reaches its appetizingly perverse end, the film primarily reaffirms Anderson's own skill at hand - crafting exquisitely conflicting interior and external worlds.

They can be easily overstimulated by the external world, experiencing the uncomfortable feeling of «too much»... they need to limit their social experiences so they don't get drained.»

Extroverts, on the other hand, are, ``... energised by the external world — by activities, people, places, and things.

I guess it would depend on how relevant a mindset is on the external world.

I think bob's point is that we can not autonomously derive morality from our own conscience since it will always be relative to the external world.

For the attained actualities of the external world are objectified within C [the regional standpoint of C], and these «objectifications express the causality by which the external world fashions the actual occasion in question» (PR 489)» (327).

Of course Christians also engage in activities to figure out the external world and they participate in negotiations within the human collective.

Consciousness is a configuration over phases in the same mental state, those that lay down, in succession, the self, personal space and the external world.

The human animal has simply evolved to be able to figure things out about the external world and there has been a selective advantage for our species to show love and generally be good.

[14] As Bonaventure explained: «The mirror presented by the external world is of little or no value unless the mirror of our soul has been cleaned and polished».

Humans make meaning in contact with the external world rather than receive meaning in communion with that world.

For the porous self, the meanings of things unfold in a middle space in which the self «absorbs» the meanings that already exist in the external world.

That means that mediated through the air and through the nervous system, events in the external world, perhaps someone playing a piano in the room, also become part of the new experience.

Naturally all the rational proofs of God's existence have to employ analogy whether they appeal to man's interior experience of knowing and loving or to his understanding of the external world.

with no evidence of it's existence or effects in their life or the external world at large..

Analogously in their Aristotelian appeal to the sensate order of the external world St. Thomas's five ways rely on the insufficiency of the universe to explain itself.

Professor MacKinnon and I agree in the belief that the Resurrection was an event in the external world: that Jesus was actually raised from the dead.

This is the question whether what happened at the first Easter was an objective event in the external world or whether it was simply a change of mind, radical and dramatic but not necessarily sudden, on the part of the disciples.

[T] he vague efficacy of the indistinct external world in the immediate past is precipitated upon the representative regions in the contemporary present» (PR 172).

(This is an intuition of such universal acknowledgement that it is granted even by the «skeptics» who deny that time is a feature of the external world, e.g., Grünbaum, Weyl, Costa de Beauregarde.)

Later, symbolic reference is alluded to as the theory «according to which our sensory perceptions stand as symbols for the activities in the external world» (PW 169/186).

They had concentrated rather on the external world in its externality and had passed over, or taken for granted, the modalities it formed in subjective consciousness.

He is, however, also saying something more: he maintains that at the lowest levels of experience we perceive the causal efficacy of the external world.

As such it is to be distinguished from the perception of an object merely as passively situated in the external world and not experienced as affecting the sentient.

I believe that dreams are experiences of the dominant occasion and that similar experience plays a subordinate role while we are awake, although generally excluded from consciousness by focused attention on the external world or events in the body.

Even Descartes» turn to the subjective was driven by and for the sake of his desire to understand the external world.

In other words, it is through the causal influence of the external world that form is received, the object is possessed and sensation takes place.

The sense of «being affected» is certainly nothing other than, in Whitehead's terms, the «consciousness of the causal efficacy of the external world» (PR 184).

But for Aristotle, there is, besides, this other factor of being at the receiving end of the activity of the external world, a factor which lies quite outside the subject - object structure, even with Whitehead's extended meaning.

In contrast stands the more basic perception in the mode of causal efficacy; which «is our general sense of existence, as one item among others in an efficacious external world» and «of derivation from an immediate past, and of passage to an immediate future»; its data «are vague, not to be controlled, heavy with emotion.»

It pertains to our own conscious experience both of the external world and our own inner feelings, and by extension to the conscious experience of others.

From Buber's basic premise, «As I become I, I say Thou,» it follows that our belief in the reality of the external world comes from our relation to other selves.

By taking that elemental assurance at its face value, he was able to accept a primary rule of modern philosophy — that the evidence for an external world can be found only within occasions of experience — without being drawn into solipsism.

The higher animals have learned to interpret these sense - qualities, thus perceived, as symbols of the actualities in the external world — actualities which are themselves perceived only by vague feelings of their causal agency.

According to this earlier and still popular way of thinking, we know the external world of the senses directly and other selves only mediately and by analogy.

including sensory awareness of the external world, also enter into that experience.

The point is that, even today when we attempt to develop a conceptual scheme for the understanding of man, we ordinarily bring to our task an understanding of concepts and a set of concepts which arise in our dealings with the external world as mediated by sense experience.

For primitive symbolization, whether the source of the material was in the external world or in private experience was irrelevant.

These difficulties facing the classical atomic theory are well known: secondary qualities remain inexplicable; no meaning can be given to the notion of an external world outside of the sense organs of the observer; organic time must be reversible — which it is not; we can never choose among hypotheses, since all of our mental states follow «from necessity,» so we don't have theories, but can only report autobiographies, and so on.

Aspects of the external world appear to register on them, as in the receptive consciousness of man.

It begins with the emission or reflection of light by objects in the external world.

Mythical thinking is not to be thought of primarily as an attempt to explain the external world, for such a concept presupposes a consciousness of the duality of subject and object, internal and external, which is not characteristic of the mythical mentality.

The association on which it was based was determined by the association given to that consciousness by the external world.

The problem with which Muslim philosophers were faced was that of the relation between the external world, with its multiplicity of spatio - temporal and changeable phenomena, and an ultimate, immutable, and unchangeable First Principle.

Origen, one of the giants of Christian thought, helped the church in the third century to perceive the rule of Christ in the life of the believer, not in the external world.

If God is conceived as a subject addressing man in his self - awareness, neither language is suitable, for language about the external world is inadequate for expressing existential self - awareness.

The facts of science are not hard, cold, inert chunks of objective information lying about in the external world waiting to be discovered and accumulated by the industrious investigator.