Sentences with phrase «felt by the subject»

Nonetheless, the principle remains that what is present in this sense of now occurring somewhere in the universe, near or far, is not yet felt by the subject.

In summary, for human beings, causal efficacy can be considered as the physical feeling by the subject of the world as grouped into nexus (involving a transmuted physical feeling).

Not exact matches

When researchers out of Russia examined the sleep and wakefulness rhythms of 130 study subjects (by keeping the obliging participants up for a full 24 hours and quizzing them periodically about how they were feeling), the scientists found that some folks really didn't prefer early or late hours.

The series of studies tested the effects of power hierarchies on team productivity by creating teams with either a mixed propensity towards leadership — in one case some participants were primed to feel powerful by thinking of a time they wielded power over others while others subjects were asked to envision a time they were bossed around before joining the group — or teams made up entirely of hard charging leadership types or participants primed for a meeker, go along, get along approach.

Knowing next to nothing about physical gold or the mechanics of buying it, they feel intimidated by the subject.

Meanwhile, Professor Stephen Bainbridge of the UCLA School of Law has written extensively on this subject and summed up his feelings by stating that «if this nonsense is not illegal, it ought to be.»

In fact... I would be greatly disturbed by the idea of the creator of the universe making sexual desire and attraction such a core part of our being, and then not being subject to those feelings Himself.

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

Elihu apparently feels that this assertion is not subject to challenge by mere facts.

Some subject, a theological idea, is elucidated in the most serious way, not by any means in order to start a theological debate, but in order to confirm the feeling that a Christian must be active in the world.

It creates feelings of awe in the hearts of loyal subjects and thus supports the «godness» of God, but these feelings are balanced by others of abject fear and humiliation: in this picture, God can be God only if we are nothing.

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).

Hence I have previously proposed that initial aims be derived from propositional feelings by God, whose logical subjects constituted the entire past actual world of a nascent occasion (PPCT 292n9; IPQ 13:350 - 52).

Wives feel more treasured and revered by their husbands, who would not subject them to the dangers of contraceptives.

There is an order - isomorphism between the following two sets: the set (ordered by later) of the actual occasions in the causal past of a given subject actual occasion, and the set (ordered by earlier) of the simple physical feelings in the process of concrescence of that subject actual occasion.

For each individual datum has to be felt conformably by the subject (AI 326; PR 374f) 6 Hence, the subjective concrescence is conditioned, though not determined, by its data.

The consequences of the debate will be felt by all who are subjects of or practitioners of pastoral counseling.

For, no matter what is meant by an objectified actual occasion, it is almost universally agreed that the objectified past occasions are data for the feelings originated by the new concrescence or subject.

He took «sympathy» as basic in his concept of prehension, or what memory and perception have in common, the feeling by one subject of the feelings of other subjects, as theirs.

The physical prehension as conformal feeling, we have said, reproduces the object by assuming the subjective form of one of its prehensions, but as vector it is, and remains throughout the «life» of the subject, an essential relation to that individual object as other, as there and then.

If the mental pole were derived from the physical pole, what would be the role of the subject with respect to that pole (or those physical feelings) considered by itself?

If the subject - substance is then externally related to its changing feelings, then there would be no way for it to be affected by them.

Should the concrescing subject be lured instead by (loves John Jane), the clauses show that because Jane can not be prehended as intelligent in this subject's actual world, (loves John Jane) can not be felt as true.

The many feelings must be compatible for every phase, according to the theory of subjective unity Whitehead held when the first condition was formulated, by reason of the unity of the subject.

If we adopt the subject - predicate logic, by which Whitehead means the substantialist view of the self, by which feelings are externally related to the subject, then the feelings would be ultimately accidental and could only be externally imposed upon the subject.

The clauses in the above program suggest possible ways of being that can be felt by the concrescing subject — for example, that Eloise is kind or that John loves her [Eloise substituted for x in (loves John x)-RSB-.

None of these occasions is negatively prehended, since in Whitehead's view «all actual entities in the actual world, relatively to a given actual entity as «subject,» are necessarily «felt» by the subject» (PR 66).

Today more than ever before we feel the need — and also see a greater possibility — of objectifying the problem of the subjectivity of the human being... [W] e can no longer go on treating the human being exclusively as an objective being, but we must also somehow treat the human being as a subject in the dimension in which the specifically human subjectivity of the human being is determined by consciousness.

By the Great Death: the great death of his own ordinary selfhood in all its dimensions; by a complete reversal of his hitherto - followed, conventional, ordinary subject - object modes of thinking, feeling, and actinBy the Great Death: the great death of his own ordinary selfhood in all its dimensions; by a complete reversal of his hitherto - followed, conventional, ordinary subject - object modes of thinking, feeling, and actinby a complete reversal of his hitherto - followed, conventional, ordinary subject - object modes of thinking, feeling, and acting.

Take God away and you don't take away all value — there will still be the value, the significance, of experience as immediately felt by temporal subjects.

By contrast to a subject an object has no felt connections.

To recapitulate: the two subjects embraced by the proposition, the logical subject in a potential predicative pattern and the prehending, e.g., entertaining subject; the two correlative conditions for the truth and falsity of propositions, the fact that they both «can» and «must» be true or false; the fact that a proposition is a «real possibility» for an «entertaining subject,» gives to the proposition its fundamental trait: according to Whitehead, a proposition is a lure for feeling.3

These words are not the dominion of God, they are words... created by human beings to express their feelings toward a particular subject.

It sees experience as consisting of discrete «buds,» each of which enjoys its own subjectivity during its brief growing together into a unity; it then perishes as a subject, «living on» only in so far as its influence is felt by other moments of experience which make it ingredient — «objectively immanent» — in themselves.

But things are different in the case of actual entities: «An actual entity in the actual world of a subject must enter into the concrescence of that subject by some simple causal [i.e., physical] feeling, however vague, trivial, and submerged» (PR 239 / 366; italics in text).

This follows from the first Categoreal Obligation, The Category of Subjective Unity: «The many feelings which belong to an incomplete phase in the process of an actual entity, though unintegrated by reason of the incompleteness of the phase, are compatible for integration by reason of the unity of their subject» (PR 26 / 39).

Their former emotional or feeling characters are more or less conformally repeated in the immediate occasion, modified only by the relevant, novel potentials of character aimed at by the subject (PR 162/246).

Rather, it is a projection by a percipient subject onto a (fictitious) contemporaneous spatiotemporal manifold of certain highly refined and analyzed features of entities directly (but more vaguely and dimly) encountered in the percipient's immediate past through the mode of causal efficacy.8 The important distinction between true perception — what we might now in Rortyan jargon call nonmentalistic «unanalyzed raw feels» — and this second - order symbolic projection of select percepta characteristic only of higher - order conscious organisms is somewhat blurred by terming both equally «modes of perception.»

It is, he further clarifies, by the primarily emotive nature of this relation of subject and object in experience that there arises a «conformity of feeling,» a «sympathetic bond,» between the two relata found in experience.

We can still value, and feel some loyalty to, our own personal circle and cultural background, but these loyalties are now becoming subject to the imperatives laid upon us by globalization.

It basically triggers the effect of feeling a divine presence by subjecting the brain to weak magnetic pulses, but some drugs and other conditions have done the same.

If the inquiry be psychological, not religious institutions, but rather religious feelings and religious impulses must be its subject, and I must confine myself to those more developed subjective phenomena recorded in literature produced by articulate and fully self - conscious men, in works of piety and autobiography.

In Psychopathic persons, mortifications may be entered on irrationally, by a sort of obsession or fixed idea which comes as a challenge and must be worked off, because only thus does the subject get his interior consciousness feeling right again.

I can not but think that the most important step forward that has occurred in psychology since I have been a student of that science is the discovery, first made in 1886, that, in certain subjects at least, there is not only the consciousness of the ordinary field, with its usual centre and margin, but an addition thereto in the shape of a set of memories, thoughts, and feelings which are extra-marginal and outside of the primary consciousness altogether, but yet must be classed as conscious facts of some sort, able to reveal their presence by unmistakable signs.

If by the decision of the concrescence of an actual entity, the proposition has been admitted into feeling, then the proposition constitutes a lure of a member of its locus by reason of the germaneness of the complex predicate to the logical subjects, having regard to forms of definiteness in the actual world of that member, and to its antecedent phases of feeling.

Bodies and their various organs are the necessary primary receptors of the multifarious influences conveyed by signs qua possibilities, for that is what signs come down to.13 And signs in general have the power to arouse concrete feelings in embodied subjects; such as, for instance, the «qualitative feels» in conscious experiences.14

the word «subject» means the entity constituted by the process of feeling, and including this process....

See Process and Reality, the definition of causal objectification as the transmission, by a subject, of what it objectifies to the future actual entities: «In «causal objectification» what is felt subjectively by the objectified actual entity is transmitted objectively to the concrescent actualities that supersede it» (58).

By rendering feeling as the interactive function of dative and concrescent actual entities, he can maintain that the subject - object distinction does not merely supervene at any special cognitive level and hence need not be identified either with the difference or the identity of knower and known.

In a famous essay of his he distinguishes between the naïve poet, who is characterized by spontaneity, immediacy and absence of self - consciousness, and the sentimental poet, who subjects his feelings to the scrutiny of the intellect, tests their validity by reference to some external criterion.