Sentences with phrase «for conscious experiences»

«Specifically, the differences between emotional and non-emotional states are the kinds of inputs that are processed by a general cortical network of cognition, a network essential for conscious experiences.»

Not exact matches

Last week, WOW Air launched its new business class that promises to deliver a comfortable premium cabin experience for the value conscious traveler.

Both diversity and re-entry are necessary to account for the fundamental properties of conscious experience.»

Theism explains everything we observe, argues Swinburne, including «the fact that there is a universe at all, that scientific laws operate within it, that it contains conscious animals and humans with very complex intricately organized bodies, that we have abundant opportunities for developing ourselves and the world, as well as the more particular data that humans report miracles and have religious experiences.»

In conscious human experience this becomes a very significant factor, so much so that we hold a human person accountable for the consequences of his acts and do not do the same for microbes.

And it is conscious: that is, it does not stay below the threshold of consciousness and work there unknown to the soul (as, for instance, infant baptism is thought by some to do), but comes within the field of awareness where the man can «know» it as he knows any other fact of experience.

The role of spiritual experience and encounter was central; grace is not «hidden» in the recesses of the soul for Pentecostals, but is a dynamic movement of divine power that bursts into the conscious mind.

I suspect that of the six areas for integrity in mission, the one involving a conscious experience of the presence of God has been taught least in mainline Protestant congregations.

Monasteries with their dedicated lives, Universities with their search for knowledge, Medicine, Law, methods of Trade — they represent that aim at civilization, whereby the conscious experience of mankind preserves for its use the sources of Harmony.

(3) Another justification for Whitehead's apparently gratuitous assumption that the experience of CE is accurate requires that the «experience» of CE not always be conscious.

For him, our experience as we experience it is not given in God's conscious experience, it is known indirectly by God, albeit perfectly (since God's reasoning can not fail), and God wants it that way; «When God intuits me, I am not a part of him, but he wills that I should be other than himself, yet known by him.

Indeed, finally, for Whiteheadians, the events that make up nature are all occurrences of experience, albeit most of them are not conscious.

It is for the teacher to convey the difference within the framework; he or she does this by making conscious allowances for the student to experience all three stages.

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).

They are «dimly conscious» in two senses: (1) as experiences, they do not normally rise to the stature of conscious centers competing for control of the organism, but they have appetitions and aversions in their own right so that it seems appropriate to label them «dimly conscious»; (2) they are perceived only dimly by the members of the regnant society, i.e., the regnant society has these particular occasions as dim, vaguely felt, negative «scars» on the data of what is clearly perceived in full consciousness.

This kind of experience would not be what Cobb's model would lead us to expect at all, for if the fully conscious, regnant occasions totally encompassed the region of the brain, inheriting from every part, how could the content of some of the brain occasions have remained hidden from me?

Since for both Whitehead and depth psychology unconscious experience precedes and is more fundamental than conscious experience, a basic compatibility is available for fuller treatment.

And this precisely is the facet of the object that extends beyond conscious experience, for it is doubtless true of any arising entity that it must take, and perhaps even take in, the world as it finds it.

Because of this, and because human experience is so complex, conscious introspection is not the best way to examine experience for its most fundamental elements.

But what is essential to conscious experience as such, for Aristotle, is subject immanently entertaining object.

the belief on the existence of the devil was concieved by theologians of the past thousands of years, there was no other way of explaining the bad experiences of people in the past because we were not educated yet to the kind of what we have now, Why this happened because that was part of the learning process that God wants us to know, in pathrotheism, we are part of God, and He himself is evolving because He is the universe, We are now the conscious part of Him, our destiny in accordance to his will also be His destiny because it is His will.Although He prepared first all the material reality of the universe ahead of us, The experiences for us humans including the supernatural is just part of nirmal process for learning because its natural process, today we reach a point of not believing the practices of the past, but it does not mean its wrong, Just like a child, adults loved to tell mythical stories to them, because we knew children enjoys it as part of their learning process.

This conviction also allows for the conscious use of social science and contemporary experience to increase our understanding of the faith.

Propositions are such; in every experience, conscious or unconscious, they function as «lures proposed for feeling.»

In personal existence, a center emerged in the conscious psyche that transcended such impersonal forces as passion and reason, which were operative therein, and experienced responsibility for their mutual relations.

Nevertheless, I believe that even for the highly conscious individual there are other relations to other individuals in the unconscious dimensions of experience.

When we take conscious experience as our basis for understanding what experience is, we think of receiving and responding to stimuli from the body and the environment, of emotion, purpose, and thought, of the significant organization of data and the influencing of action.

-- Peirce, quoted by Hartshorne I have been preoccupied for a long time with the question, «How is our conscious experience related to our bodies?»

It is far more natural to use «experience» itself inclusively, distinguishing between its conscious and unconscious phases, when that distinction is important for the question at issue.

Second, if there is opportunity for repentance upon experiencing conscious misery, why would some not choose it?

He [Descartes] also laid down the principle that those substances which are the subjects enjoying conscious experiences provide the primary data for philosophy, namely, themselves as in the enjoyment of such experience.

By approaching the question of mind and nature in this way Whitehead is able to provide us with an aesthetically rich understanding of nature, which at the same time preserves a necessary role for reason and the search for truth as an indispensable element in the determination of conscious experience, the enhancement of our aesthetic sensibilities, and the general advancement of civilization as such.

With the emergence of conscious alternatives of action, ethics becomes possible, for now some options may be experienced as better and others as worse.

For him the object of conscious experience — and he knew of no other kind of experience — was primordially the sensuously given world.

The psychic processes, which were the content of conscious and unconscious experience, became for them also the objects of awareness, and these were, to an astonishing degree, thereby subjected to conscious control.

The experience of the first rite of passage for the women clergy I have talked with varies from the male experience in the following ways: The young woman is likely to have a similar inner experience of a mystical «call,» or in some other way feel led to make a conscious decision to train for the ministry.

The phenomenon of subception discussed by Rogers and selective inattention reported by H. S. Sullivan demonstrate that it is possible for the organism as a whole to conform to or experience events that the higher conscious processes will fail to detect.23 Hence, the inhibiting and habit - ridden structures of consciousness are transcended by perception in the adverbial mode.

For Piaget, the ontological egocentricity of the child was due primarily to the fact that the child does not yet differentiate its selfhood from the Being of the universe (RME 110, 241); therefore, the child is not yet conscious of itself as being other over against the world and, therefore, interprets the whole reality according to its own experience.

Such «religious intuitions» are the «somewhat exceptional elements of our conscious experience» that Whitehead seeks to elucidate as evidence for God's consequent experience of the world.9 Only a living person experiencing a whole series of divine aims, sensitive to the way in which these shift, grow, and develop in response to our changing circumstances can become aware of their source as dynamic and personal, meeting our needs and concerns.10 Jesus, full of the Spirit, knew God personally in this intimate way, until these aims were taken from him in the hour of his deepest need, when he experienced being forsaken by God on the cross.

If one accepts this doctrine, one can account for the highly complex conscious experiences of human beings in a fully non-reductionistic way, while at the same locating human beings fully in the context of the natural world.

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

Brooks is asking for the strongest instances of structural complexity, which will clearly introduce it into the conscious mind; not, perhaps, as an object of contemplation, but as an effective agent within the experience, whose stresses are definitely felt.

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.»

For the most part, our conscious experience is concerned with entities that are groupings of occasions rather than individual occasions.

My reason for this hesitation is that I don't know if qualia, the qualitative characters of our conscious experiences, are supervenient on physical / neural processes.

Descartes, Whitehead maintains, made a most important philosophical advance when he «laid down the principle, that those substances which are the subjects enjoying conscious experiences provide the primary data for philosophy, namely, themselves as in the enjoyment of such experience.

He said that a person is a series of conscious experiences, and that for the one who trusts and follows Jesus, death itself has no power to interrupt this life, for Jesus said that the one who trusts in him will not taste death.

«[We are targeting] the health conscious consumer who is looking for new experiences and taste sensations and at the same time looks for additional nutrients supporting a healthy diet.

«Whether it's a business traveler who forgot their watch, a bachelorette looking for an extra ounce of glitz, or a fashion - conscious traveler in need of the extra warmth of a chic pair of winter gloves, we wanted to find a fun way to meet the needs of our guests, while offering them an experience beyond the ordinary,» said Chris Holbrook, Hyatt Union Square New York General Manager.

Peppered with practical, hands - on examples from Dr. Tsabary's real - life experiences with the countless families she has helped journey consciously together, A Call to Conscious Parenting is a manual for giving our children the opportunity to shine and dazzle with their natural state of being.

This new course will include my own findings on what allows us to truly be free from past painful experiences in the research I did for my latest book, New York Times bestseller, Conscious Uncoupling: 5 Steps to Living Happily Even After.