Sentences with phrase «formed by our senses»

Our notion of «obvious» is formed by our senses and brain.

Not exact matches

And frankly I think it's a good trend in the sense that if you want to legitimize a new form of money it has to be regulated to some degree so that people won't get ripped off by fraud, like people selling Bitcoin they don't actually own or you know this kind of thing.

By extension, evolving from less advanced life forms is distasteful to those same individuals, as that necessitates a point in evolution at which humans are not really humans at all in the modern sense, which then brings up problems such as «do slugs go to heaven?»

They say then that it is more simple to believe at once in the eternal pre-existence of the world, as it is now going on, and may for ever go on by the principle of reproduction which we see and witness, than to believe in the eternal pre-existence of an ulterior cause, or Creator of the world, a being whom we see not, and know not, of whose form substance and mode or place of existence, or of action no sense informs us, no power of the mind enables us to delineate or comprehend.

There is often a great deal of talk about opposing a sense of victimhood and entitlement — which most people in my neighborhood would probably agree with — but we must recognize that people are still being victimized by police brutality and other forms of trauma; they are entitled to both the basic necessities of life as well as opportunities to provide those and more for themselves.

In this sense Gehenna as used by Christ is different from Sheol which is a form of purgatory.

In the Bible such constraints are conventionally attributed to «the world» in the pejorative sense of that term, which we may define as the world of the creation reduced by the purposes of any of the forms of selfishness.

in a true sense the arms and the heart which you open to me are nothing less than all the united powers of the world which, permeated through and through by your will, your inclinations, your temperament, bend over my being to form it and feed it and draw it into the blazing centre of your infinite fire.

In 1937 the Congress formed its own ministries in seven of the eleven Indian provinces, but the Muslim supporters of the Congress were so disillusioned by the short period of Congress rule and its attempts to destroy Muslim culture and the separate sense of nationhood that they began to support the Muslim League.

Aristotle states explicitly that of the many senses of the word, «nature,» the first and most proper is that by which «nature» means that principle that allows an entity, over and above its adventitious processes, itself to grow) 12 «Nature» is entity in the sense of form, with the additional condition that it is now regarded as «in some sense the factor which initiates movement and rest «13 of just those processes that take place within the concrete being itself that «has» the nature.

Surely it is more than a mere accident that Whitehead so conceives the «actuality» of his actual entities in such a way as to fit the Aristotelian sense of energeia and entelecheia, both of which are rendered by the Latin actus and its derivative forms.

Allow this center in a man to remain dulled by the crowd; allow it to continue dissipated by busyness; permit it to go on evading its function by a round of distractions, or to lull itself by a carefully chosen rotation of pleasures; abandon it to its attempt to drug, to narcotize suffering and remorse which might reveal to it its true condition; let it wither away the sense of its own validity by false theories of man's nature, of his place in the social pattern, of his way of salvation; in short, allow any of these well - known forms of domestication of man's responsible core as an individual, to continue unchallenged, and you as a thinker and a friend of men have committed the supreme treason!

This is done, in this remarkable human family of which we are all a part, with demonic craft by the powerful, in an absolutely dazzling array of forms (if necessity is the mother of invention, covetousness and lust are the parents of ingenuity), upon well - established but shamelessly fraudulent justification, usually in the broad sense religious and sometimes even specifically theological.

From the divine perspective, time becomes space in the sense that all «times» are co-present in divine feelings, although retaining, and related by, the various forms of extensive connection.

True, in a sense, B has the same form as A had, if one means by form the universal.

There is probably even an earlier anticipation in his account of the «multiplicity of Platonic forms» which is «given» for a particular actual entity: «This ordering of relevance starts from those forms which are, in the fullest sense, exemplified, and passes through grades of relevance down to those forms which in some faint sense are proximately relevant by reason of contrast with actual fact» (PR 43fC).

Each sense has its peculiar object, but the sense of being affected by the object is an integral and basic part of sensing in general — at least in its more basic forms.

Whitehead suggests that teachers should facilitate what he calls the student's «concrete vision» by allowing the student to utilize knowledge: «By utilizing an idea I mean relating it to that stream compounded of sense perceptions, feelings, hopes, desires and of mental activities adjusting thought to thought, which forms our life» (AE 3by allowing the student to utilize knowledge: «By utilizing an idea I mean relating it to that stream compounded of sense perceptions, feelings, hopes, desires and of mental activities adjusting thought to thought, which forms our life» (AE 3By utilizing an idea I mean relating it to that stream compounded of sense perceptions, feelings, hopes, desires and of mental activities adjusting thought to thought, which forms our life» (AE 3).

The sense of inescapability that pervades the book is strengthened by the longer history in which Friedman sets the current form of globalization.

In all forms of faith there must be some acts of trust, great or small, but in the Christian faith it is an act of commitment followed by a continuing sense of commitment, which makes the difference between faith and unbelief.

O when one beholds a man who protests that he has entirely understood how Christ went about in the form of a lowly servant, poor, despised, and, as the Scripture says, spat upon — when I see the same man so careful to betake himself thither where in a worldly sense it is good to be, and accommodate himself there in the utmost security, when I see him apprehensive of every puff of wind from right or left, as though his life depended upon it, and so blissful, so utterly blissful, so awfully glad — yes, to make the thing complete, so awfully glad that he is able to thank God for it — glad that he is held in honor by all men — then I have often said to myself and by myself, «Socrates, Socrates, Socrates, can it be possible that this man has understood what he says he has understood?»

It seems clear that the human mind does not possess innate patterns by which the materials of sense experience must be formed.

The stubborn insistence on «sense lines» is surely a form of that «infantilisation» which was fostered by the collaborative ministry enthusiasts but is so decried nowadays.

Because forms can not be perceived by the senses they have to be abstracted from our sense data by our intellect.

As long as one's size and sense of worth are measured by the strength of one's capacity to influence others (and this influence always takes the form of shaping the other in our image), as long as power is associated with the sense of initiative and aggressiveness, and passivity is indicative of weakness or a corresponding lack of power, then the natural and inevitable inequalities among individuals and groups are the means whereby the estrangements in life become wider and deeper.

is the Elder Brother of all things created, for it was by him and in him that all things were created, whether here on earth in the sensible world or in the world beyond the horizon of your senses which we call heaven, even institutions like royal thrones, seats of lords and rulers — all forms of authority.

Basic to this discovery is the recognition that human experience is not exhausted by the external sense perceptions of which science and history are in their different forms the critical analysis.

I can totally get «wouldn't it be cool if our sense of consciousness survived our physical deaths and we got to hang out with the consciousnesses of all the people we loved who died» but the jump from that to «I'm positive we have immortal souls» seems too much like wishful thinking that's been codified by some form of group consensus.

The answer is, that when things are separately and specifically noticed in acts which, though distinct, are unified and ordered by a characteristic enumerative interest or purpose, the primary contents (sensa) corresponding to the things are caught up in the overarching act to form a whole representation (in the sense of an intentional object) on the basis of which an objective, real, multiplicity intuitively appears.

On the third level these forms of anxiety contribute to the perpetuation of the addiction in the sense that they become more and more pronounced as the alcoholic continues to try to satisfy his religious needs by means of alcohol.

Countless choices, including the universally influential choices, intersect to make a world, and how concretely they intersect is not chosen by anyone, nor could it be... Purpose in multiple form, and chance are not mutually exclusive but complementary; neither makes sense alone» (Hartshorne 1967, 58).

He says «Just as in love I encounter the other as the other in all his freedom, and am confronted by something which I can not dominate in any sense, so in the aesthetic sphere, it is impossible to attribute the form which presents itself to a fiction of my imagination.

It is always a danger that this dignity and beauty and the form upon which they rest, may be without the warmth of personal participation by the members of the worshipping congregation; then there is «formality» in the bad sense, and there may be a «coldness» which almost amounts to indifference.

In his Presidential Address to the North American Patristic Society in 1994, Frederick W. Norris acknowledged that «some of the most interesting voices interpreting early Christian texts are Christian theologians from Africa, Asia, and Latin America,» and that some of them «make historical comments and acknowledge that their sense of what the texts mean is formed by their present commitments and their membership in specific communities.»

If we were to say in what sense the Psalter may be said to be revealed, it would certainly not be so in the sense that its praise, supplication, and thanksgiving were placed in their disparate authors» mouths by God, but in the sense that the sentiments expressed there are formed by and conform to their object.

One senses that today readers are confronting the world of the Old Testament (that is, the world presented by the text in its present form) for the first time and not being altogether sure they like what they see; or, if they like what they see, not being sure what all the historical - critical commotion is about to begin with.

It threw me suddenly into a condition above and without thought, unstained by any mental or vital movement; there was no ego, no real world — only when one looked through the immobile senses, something perceived or bore upon its sheer silence a world of empty forms, materialized shadows without true substance.

This makes sense of Hartshorne's contention in his chapter «Abstraction the Question of Nominalism,» that the novel forms emergent in a creative event are not determinate before the event but become determinate by decision in the event; to deny this is to deny any real meaning to creativity.

Every philosopher believes, and attempts to prove, that his evidence derives from experience — whether that of God, of common sense, of Socrates, or his own; thus Plato, for example, grounds his Theory of Forms in his doctrine of recollection, a universal experience, universally forgotten (except perhaps by Socrates).

Accordingly, more than any of the others, it is capable of heightening the sense of «importance» by giving some concrete form of expression to the ideal of the ultimate unity of creativity (MT 28).

It was another Chinese educated by them, Sun Yat - sen, also a Christian, who became the leader in initiating for China a new and revolutionary form of government to take the place of the old when it crumbled before the impact of the West.

But I do not think the philosophical issues concerning the epistemological role Kant assigned to space and time as forms, respectively, of outer and inner sense, are simply resolved by introducing the notion of space - time in physics.

My judgment that I ought to act that way would be warranted by the correctness of my belief that the sense of obligation inescapably functions in the subjective form of that imaginative feeling.

I do indeed stand on the distinction between a priori (or metaphysical) and empirical in the sense given this distinction by Popper, except that, whereas Popper defines empirical as «conceivably falsifiable by observation» and apparently limits observation to certain forms of human perception, I sometimes include divine perception (in Whitehead's language, God's physical prehensions).

They are warranted by statements about the inescapable inclusion of the sense of obligation in the subjective forms of their imaginative feelings of certain possible modes of behavior.

Once again we can see that this principle is warranted by the factual statement that in ethically developed men the sense of obligation is inescapably included in the subjective form of the imaginative feeling of that mode of behavior.

The first simple Passover was no doubt celebrated in a form which was deemed by the participants to be related in a real sense to their escape.

If that be so, then all other senses of existence» will accordingly also have reference to process, for, by the ontological principle, all other forms of existence are derivative from «actual» existence.

By his act the dangers of Westernization were called to the attention of Japanese youth who habitually sense, recognize, and worship the transcendent in constantly new forms of appearances.

Although Hasker concludes this argument by pointing out that for it too «it is God who is responsible for the existence of creatures who have the freedom and power to bring about great evils,» I had explicitly said that «God is responsible for [the distinctively human forms of evil on our planet] in the sense of having encouraged the world in the direction that made these evils possible» (Process 75; cf. God 308 - 09).